Doct. WHEELOCK's SERMON, PREACHED AT DARTMOUTH-HALL, NOVEMBER 30th, 1775.
LIBERTY OF CONSCIENCE; OR, NO KING BUT CHRIST, IN HIS CHURCH: A SERMON, PREACHED AT DARTMOUTH-HALL, NOVEMBER 30th, 1775; BEING THE DAY APPOINTED BY THE HONOURABLE CONGRESS OF THE PROVINCE OF NEW-HAMPSHIRE, TO BE OBSERVED AS A General THANKSGIVING throughout that Province.
By the Rev. ELEAZAR WHEELOCK, D. D. President of DARTMOUTH-COLLEGE.
Who hath required this at your Hands?
Ye are my Friends, if ye do whatsoever I have commanded you.
My Sheep hear my Voice, and I know them, and they follow me.
HARTFORD: Printed by EBEN. WATSON, near the Great-Bridge.
PREFACE.
IT is well known, that my situation in this wilderness is very remote from the metropolis of this province, for which reason I have commonly failed of receiving at all, or in season, the proclamations given out by government for anniversary Fasts and Thanksgivings; for which reason I have, at the return of such seasons, proposed to the church and assembly, meeting here, to agree among ourselves upon such days, as we thought to be most suitable for such solemnities, and we have observed them accordingly; and when I have afterwards received the Governor's proclamation, I have never read it, as we had already performed the very thing desired, and required therein, on another day; and supposed that a further observation of it was out of the reason of his proclamation; and this I have done repeatedly without the least offence to any, or apprehension of danger of its being understood as expressive of the least disrespect to authority. But this fall, agreeable to the present situation of North-America, I waited some time to hear that the Continental Congress had appointed a day for a general Thanksgiving, as they had done for a Fast, in hopes that we might have the pleasure of keeping it in concert with the other colonies, as we did the Fast, having never heard that they had referred it to the several colonies to appoint a day for themselves, or that the Congress of this province had any design to appoint one. While I was thus waiting, I accidentally saw a Connecticut print, wherein was the Governor's proclamation appointing the 16th day of November to be observed, as a Thanksgiving in that colony; from whence I thought it reasonable to conclude, they had knowledge of the doings and design of that Congress; and had formed their own appointment accordingly: and as the usual term was fully [Page vi] come, I did, on Lord's day, November 12th, propose to the church, and a full congregation, whether, for the afore-mention'd reasons, it was not seasonable, and would not be most likely to act in concert with other colonies, if we should appoint the same day as Connecticut had done? And after due deliberation, and mentioning and considering the moral grounds and reasons inviting and calling us thereto; I put it to their vote, in which the church and congregation concurred in the affirmative, nem. con. and accordingly that day was publicly and solemnly observed by us, as an offering to God, for the many favours and blessings of his goodness to us and our land the last year, agreeable to what had been particularly mentioned and agreed upon when we appointed the day.
On Thursday, the next week, a Delegate returning from the Congress at Exeter, put into my hand their proclamation appointing the 30th day of November to be observed as a Thanksgiving throughout the province. But as we had kept the day, and fully done what was desired in the proclamation, I concluded, as I used to do in such cases, there would be no occasion for reading it. The people in this town and Norwich, places nearest to us, having kept thanksgiving as well as we, and I thought none could think it advisable, nor even lawful to repeat it; nor the desire or intention of the congress, that any, under our circumstances, should do so; and accordingly I omited reading it on the sabbath, Nov. 26, not expecting a word would ever have been said about it: But I soon heard there was a great clamour in the neighbourhood, and that it was spreading fast abroad, as though we were like to be all undone—that I should be speedily sent for to Exeter, 150 miles, to answer for it before the congress, as a tory, and should not fail to be judged an enemy to my country, if I did not keep that day as an anniversary Thanksgiving, when no reason was urged for it but purely and solely out of respect to the advice of the congress.
On hearing this I sent out and invited my neighbours to [Page vii] come and join our evening prayer in the college-hall, and took that opportunity to discourse them on the head, and appealed to them as my witnesses, that I had ever been, from the first, steadily and firmly attached to the constitutional rights and liberties of the colonies, and that upon all proper occasions I had given full testimony of all due respect to congresses; and they could witness I had so done in appointing our late thanksgiving; and had not been wanting in endeavours, many ways, to assist and help the colonies, in their struggles hitherto, for a reconciliation; and had been as ready to sacrifice my interest and all, for that purpose, as any of them; but the making such a solemn offering to God as had been proposed, purely and only out of respect and obedience to the advice of congress, would be an open affront to the King of Zion, unprecedented in America, and expressive of a principle abhorred by all protestants.
Some desired, and accordingly I ordered that the proclamation should be read; and some discourse upon it was soon very falsely and injuriously represented abroad, which made some answer thereto in my sermon necessary; otherwise also there had been no occasion for mentioning this small circumstance here. But notwithstanding all I could say, there were some who yet thought we must do it to save our reputation, and seem'd to think me very unadvised, that I would not do it to save my own; but I let them know that I should not save it at so dear a rate. I told them, if they had a desire to have a lecture upon that day, they might. And though I thought myself unable to preach it, there were a number of young preachers present, who might serve them, and were welcome to my pulpit; they seem'd not satisfied with that, as sufficient to answer the design they aim'd at. And on Wednesday, a little before night, they sent one, as their committee, to enquire whether I would not consent, that they should call in a minister to preach a thanksgiving sermon the next day, in the college hall. I turned my thoughts on what would likely be the shocking consequences, in our present distempered state, either of my granting or denying their desire; and could see no alternative, [Page viii] but to tell the messenger, I would endeavour to preach them a sermon there myself; and any who should think it to be their duty, might call and keep it as an anniversary thanksgiving; and thus we might appear uniform therein, as we were all agreed so to abstain from servile labour and recreations as not to interrupt one another. And thus the following discourse was introduced. But three days had not passed, before I heard that reports of this affair had been propagated various ways, nearly as swiftly as a post could carry them, & as false as could be necessary to their being well calculated to alarm and inrage the zealous liberty-men, as they affect to be becalled, (but may more properly be termed furious non-constitutional men) and a great variety of passions and principles, seemed to operate on this occasion. Some distressed, for fear I had, or should incur the displeasure of congress or committees—some convinced, I had truth and God on my side, and nothing to fear—some seemed still to retain the principle, that civil authority, or advice of congress, was binding in this, and other sacred matters—some seemed concerned to prove, that the doctrine I had delivered, was consistent with their having observed the solemnity again, agreeable to the desires of congress— others professing they had kept the day only on political reasons—others zealous to make out that I had been guilty of some treason against the congress; but unhappy for the lyars, they had not taken care first to agree among themselves—and a doleful smoke we have; perhaps, as to the reasons, nature, quality and tendency of it, not much unlike to that in Rev. ix.2, 3.
I have been more particular in this relation, as the reports gone abroad, are very various. And I am now persuaded to offer to my neighbours, a summary of the sermon, in this unpolished dress, not because there have not been volumns published to the world already, unanswerable upon the subject, but because I apprehend there is present necessity of something of this nature; and hope there may be some real advantage thereby to the more ignorant, who have not opportunity to read what has been better written upon the head, [Page ix] and who need to be advised of the present danger we are in from that quarter.
Should some crafty enemy to the power of godliness, with a Jesuitical head, as well as heart, have influence in an unguarded congress, at a time when the work of God should be revived, and young christians, in the height of their religious affections, not endowed with more prudence than to run into such mistakes and feibles as have heretofore been common to such, and the enmity of a carnal and lawless multitude be raised against them, on account of their religion, as has also been common in such a case, and as Christ assures us we are to expect at such a time; how many occasions, may we suppose, will easily be found, (and especially if lying should still continue in fashion) to induce such a distempered congress to interpose and advise to many things, which the consciences of loyal subjects to the king of Zion would never suffer them to comply with; not, even though lawless and savage mobbs, and parties of russians, should combine to put the same in execution, in ever so harsh and lawless a manner; and their doings be countenanced by that advice, which by general consent, shall have, at least, the force of a law to justify them. God grant we may never see such things as these, but such there may be, and it is our prudence to be upon our guard. Yea, the present fears and trembling of so many, under apprehensions of shocking consequence, I am now exposed to suffer for my present non-compliance, is, I think, sufficient evidence of great danger from this quarter, and especially if we should be so intimidated as to encourage the evil, by yielding one inch to any authority but Christ's, in his kingdom. And if these things be feared at such a time as this is, what shall we have to fear, when also from other motives, they shall be inspired, as they are wont to be, by a clear, shining of that light which shall reprove their ungodly deeds!
A good civil constitution, which provided well for the rights of conscience, and in the hands of such as were otherwise, and [Page x] at other times, well qualified for government, has often been perverted at such a time, through the heat of their temper, to the great injury and oppression of the godly, who ought above any to have been defended and secured by law, in the enjoyment of their natural and just rights. And if the power of natural enmity against the light be so great, as to induce wise men, and rulers, to oppression, notwithstanding all the restraints of a good civil constitution, and the weighty considerations they are furnished with, what have we to fear, when we have no constitution, nor wholsome laws, nor any to execute any orders at all, but such as may be dictated by distempered hearts, to serve a cruel design? If the foundations be removed, what shall the righteous do? Then he that departeth from evil, and becomes a follower of Christ, maketh himself a prey. And if christians, at such a time, should think it more safe and prudent for them to yield to the temptation, and withdraw from their allegiance to Christ, by openly and professedly subjecting themselves at all, to any usurped dominion in his kingdom; let them consider that they do then, and thereby, receive the mark of the beast in their forehead, and have debased themselves to a base state of servitude to the Man of Sin; and wholly cut themselves off from all grounds of confidence in God, in an evil day, and stand intitled and exposed to the heaviest plagues. Rev. xviii.4. And however small their offence may appear to them at present, they will soon find it is not only the wrath of God, in common with other sinners, which they have to fear, but the wrath of the Lamb, when he shall appear to assert and vindicate the rights and honors of his kingly office. See Isaiah ii.10, 11, 12, and Rev. vi.15, 16, 17.
If this discourse may be a mean of bringing any among us, in this our stupid and distracted state, to a due consideration, and good understanding of the nature and importance of that which is here so imperfectly represented; and properly awaken their fears, and a cautious watchfulness against the [Page xi] great evil which we are in danger of from that quarter, and excite them steadfastly to reject all temptations to the very [...] compliance therewith; my end in this small publication is [...] answered, and to God be all the glory.
No KING but CHRIST in his Church.
JESUS ANSWERED, MY KINGDOM IS NOT OF THIS WORLD: IF MY KINGDOM WERE OF THIS WORLD, THEN WOULD MY SERVANTS FIGHT, THAT I SHOULD NOT BE DELIVERED TO THE JEWS: BUT NOW IS MY KINGDOM NOT FROM HENCE.
THE Jews, moved with envy against CHRIST, charged him with having given out that he was king; and as what was most likely to incense and ingage the Roman state against him, they had represented that he designed to set up a kingdom in opposition to their's: And to answer to this charge, he is now brought before Pilate, who examined him whether their charge against him was true or false. JESUS asks Pilate, how he came by that information? v. 34. ‘Sayst thou this of thyself, or did others tell it thee of me?’ Not that he was unwilling to own it, and all he had said, for this he does freely afterwards; but to let him understand, [Page 14] it was ne'er the more to be believed, because such men as his accusers were, had said it, and offered to swear to it; for they would as soon lie to serve such their malicious design, as speak the truth; and therefore he could have no evidence of the fact which he might safely rely and act upon, nor was any evidence sufficient, while the minds of the multitude were so distempered, short of his hearing and knowing the things himself. To which Pilate replies, "Am I a Jew?" q. d. I am not interested in your affairs, but only as you are complained of, and brought before me by your own nation. "What have you done?" In answer to this, JESUS denies their charge, in the light and sense in which they had laid it; or that he had ever said any thing at all of setting up a kingdom that should in the least interfere with, or any manner of way be prejudicial to their civil state; but owns he is king of a kingdom of quite another kind and nature, in our text: "My kingdom is not of this world." And that he might effectually remove all grounds of fear or suspicion, which they had endeavoured to inspire from this quarter, he mentions an essential difference, between his kingdom, and the kingdoms of this world, viz. That his servants would, on that occasion, appear with a martial spirit, and with carnal weapons to deliver him from the Power and malice of the Jews. ‘If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews.’ And to satisfy him more fully, he repeats it again, "But now is my kingdom not from hence."
DOCTRINE.
THAT CHRIST's kingdom, that is, his visible church in the world, is not of this world, nor has it any likeness [Page 15] to, or necessary connection with, the kingdoms of this world.
AND that which I shall attempt in this discourse, is,
I. JUST to point out some essential differences between CHRIST's kingdom in the world, and a kingdom of this world, or a worldly kingdom.
II. GIVE you some reasons, why it is not lawful, but a sin against GOD, and an open affront to JESUS CHRIST to repeat what we did a fortnight ago, by keeping this day as an anniversary thanksgiving, purely on and only out of obedience and respect to civil authority, or advice of the congress. And,
I. POINT out some essential differences between CHRIST's kingdom, & the kingdoms of this world. And,
1. CHRIST's kingdom is his by purchase, Acts xx.28. ‘Take heed—to feed the church of GOD, which he has purchased with his own blood.’— His propriety in it is such as no earthly kings can make any pretention to:—Worldly kingdoms belong to them only by stipulation with the subjects, or by a civil constitution, such as the light of nature or reason dictated.
2. CHRIST's kingdom is built, and rests wholly upon him, as the only basis and foundation of it. ‘Upon this rock (meaning himself) will I build my church.’ So in this relation to the church, and on account of its dependance upon him, he is often spoken of under the metaphor of a foundation stone, a tried stone, a chief, corner stone; and it has been not only once built upon this foundation, but is upheld, continues and rests [Page 16] wholly upon it, and can have no being or existence a moment without him; and has no other ground of confidence that it shall continue, but the faithfulness and all-sufficiency of the founder, who has promised, ‘that the gates of hell shall not prevail against it.’ Mat. xvi.18. But nothing like this is the case with the kingdoms of this world; their foundation is a civil constitution, and their rights and privileges are secured and defended by civil and natural means.— ‘If my kingdom were of this world, then would my servants fight.’
3. CHRIST's kingdom has no civil bounds or limits, but wherever he sends the gospel, there it is among any and all nations and languages. Mat. xiii.38. The field is the world. The body is but one, however distant the members may be from one another, or unlike as to any natural or civil circumstances. But natural or worldly kingdoms are circumscribed, and limited by lines and boundaries.
4. IN a worldly or natural kingdom, the subjects retain many natural rights and liberties, which are the birth-right which the GOD of nature has granted, and none has right to take them away. But so it is not in CHRIST's kingdom—there is no such thing as a natural right in this spiritual kingdom. None has right so much as to be, or do, or enjoy the least thing in this kingdom, but by grant from CHRIST, and they have it only in and by his right.
5. CHRIST is the only source of all power and authority in this kingdom: He only can give laws and ordinances to it, and he only can appoint officers, and invest them with authority to execute the same, Mat. [Page 17] xxviii.18. These are the gifts which, on his ascention, he gave to men; and they are as much his, and from him as if he had sent angels immediately from heaven commissioned to perform the same work. Psalm lxviii.18. Eph. iv.8—11, 112. And his officers, both ordinary and extraordinary, as there was occasion, he hath set in his mistical body, for the edifying the same, as much as GOD has set the members in the natural body, and appointed them their respective offices, for the benefit of that. See 1 Cor. xii.v.18, to the end. And the highest office any sustain in this kingdom, is only declarative and executive; to declare the will of CHRIST, and obey his orders in executing the same. All the potentates and men upon earth, ha'nt power to constitute and authorise the smallest judicature, not so much as an arbitration, for the tryal and decision of the smallest matter in this kingdom; but an attempt to do it would be a bold affront to the kingly office of CHRIST: and the like in a worldly kingdom, would be accounted and punished, as treason and rebellion against the prince. And the brotherhood, as well as the officers of the church, would do well to take care that they do not intrude upon the kingly office of CHRIST: as they always do when they take, or claim right to take one step in ecclesiastical mattes, in, & for which they are not commissioned and authorised by CHRIST.
6. THE kingdom of CHRIST is spiritual, but other kingdoms are earthly and worldly.
(1.) THE life of it is spiritual. The spirit of life in CHRIST JESUS, is the only principle of life in this kingdom. And this was CHRIST's only errand into this world, to give life to it. I am come, that ye might have life. John x.10.
(2.) THE light of it is spiritual. The book of divine [Page 18] revelation is the only sun which guides and directs it, and all the affairs of it. And the church can no more do without that, than the world can do without the natural sun.
(3.) THE laws of it are spiritual; they respect, firstly, and chiefly, the heart, or spiritual part, and are designed to rule, direct and controul the consciences of men: But so it is not with the laws of earthly kingdoms, which operate no further than the outer man.
(4.) THE officers in this kingdom are all spiritual, and as much so in the character of CHRIST's officers, as if they were unbodied spirits, sent immediately from heaven, to perform their respective offices.
(5.) THE ordinances of this kingdom are all spiritual, and not carnal: These are the means, in the hand of the spirit, of propagating this kingdom, begetting and increasing the life, and promoting the growth, the health, strength and beauty of it; all which are spiritual: they are the food and physic of CHRIST's family, and they who enjoy a fullness of them, have a feast of fat things. Isa. xxv.6.
(6.) Rewards and punishments, and all the weapons for warfare, in this kingdom, are spiritual: The promises which are sealed in the blood of CHRIST, contain all the rewards proposed; and the censures of the church, and the threatnings denounced against the impenitent transgressor, are all the punishment to be inflicted in this kingdom. Mat. xviii.17.
And thus I have hinted, and but just mentioned some essential differences between CHRIST's kingdom, and the kingdoms of this world. I come now,
[Page 19]II. TO give you the reasons why it is unlawful, and would be an open affront offered to JESUS CHRIST, to keep this present day, as an anniversary thanksgiving, and so, without any new moral reasons, repeat what we did a fortnight ago, purely, and only out of obedience and respect to civil authority, or advice of the congress.
BUT here I would premise, and desire it may be well observed, that I may not be misrepresented,
1. THAT I am, and always have been, disposed to shew all due respect to the advice of congresses; and think it to be of great importance so to do, under our present distressing circumstances; and shall be glad at any time, when I can consistently with respect and duty to CHRIST, the Head of the Church, to comply with their desire in joining with them in Fasts and Thanksgivings, or in any other reasonable and lawful matter: and if any shall represent my refusal this day, to repeat the offering of a solemn anniversary thanksgiving to GOD, and that purely and only out of respect to their advice, as being expressive of any disrespect to them, more than to any human authority under heaven, will make a false and abusive representation of it. The only reason why I refuse to do it is because I think it would be an open affront to the kingly office of CHRIST, and for no other reason do I refuse to do it. Nor,
2. Do I alledge, as any reason at all, against my doing it, any seeming opposition held forth in the proclamation of our congress to that which is the object of the Continental, though I had no disposition to join with, or approve of, any such opposition, should it appear; for I look upon the provinces, as well as individuals, to be bound, and that it is of the last importance [Page 20] to the colonies, in this very dark and critical state of our civil affairs, carefully to observe, and strictly adhere to the advice and direction of that body of wise and prudent counsellors, who are appointed by the colonies for that purpose.
NOR is any seeming inconsistency, or want of sincerity in their directing us to pray for restoration of former union, on constitutional principles, when they have broken up our constitution, or suffered it to be done, and introduced something of their own instead thereof. Nor their directing us to pray for restoration of former union between the crown and colonies, and yet not so much as mention the king, who is principal in that matter. Whether these remarks are just, or only the misapprehension of the meaning of terms, or whether they were through the inacuracy of the scribe, and inadvertency of the congress, amidst their crowd and hurry of business, I don't determine; but shall leave it to others, as I think small matters ought not to be insisted upon, at such a day, when our public affairs are so tender and delicate; but ought, as much as may be, to be covered with the mantle of charity, and passed over in silence. And I would not now mention them, did not the misrepresentations already made, and I see like to be made of this matter, oblige me to it. And I now solemnly declare, that these things make no part of my objection against such a solemn offering to GOD this day; and whoever shall represent them to be the reason, or any part of my objection thereto, will represent me falsely, and be guilty of great abuse. Nor,
3. Do I object that what we have done, was done as well as it ought to be, and on that account, needless to be repeated. We have, no doubt, much reason to be [Page 21] humbled before a heart-searching GOD, for great deficiency in our offerings to him that day; however, the assembly was full, as usual, and their behaviour decent, orderly and solemn; and I have no reason to think that we should keep it more acceptably to GOD, if we should repeat it this day, for such reasons as have been urged; but on the contrary, it would be unlawful, and an open affront offered to JESUS CHRIST, and that for these reasons.
1. THERE are no other moral reasons proposed in the proclamation, inviting or calling us to it, than were duly considered by us when we kept the day the week before last, which were the proper subject matter of an anniversary thanksgiving at the end of the year, viz. the ingathering of the fruits and products of the earth; the many public and signal deliverances and mercies of the last year; which we are assured, by GOD himself, are the proper subject matter of thanksgiving at the close of the year.
2. THIS solemnity was properly introduced by rightful authority, and all that authority, below CHRIST, which was essential to make the offering binding upon us, viz. by ourselves, deliberating upon the moral reasons for it, and solemnly agreeing therein, and by our unanimous vote, binding ourselves to make the offering jointly and religiously to GOD. This being done in a matter that is reasonable and lawful, we became bound by our own act to perform unto GOD our vow; and this is all the human authority by which any can be bound in such matters. There is nothing binding in any proclamations for such solemnities, excepting what is usually expressed in the last clause, viz. And all servile labour, and vain recreations, are hereby forbidden on said day;—which only respects public peace and order, [Page 22] which is properly within the ruler's province; but all the religious matter of it is only counsel, advice and exhortation. And if the moral grounds and reasons proposed be just and right, people are by them called of GOD thereto, and will be aggravatedly guilty if they neglect it, while the civil ruler is going before, and granting them his aid and assistance therein.
3. IN our appointment and observance of that solemnity, we had proper respect to, and were governed and directed therein (as I understand the people of these colonies have professed to be) by the will of GOD intimated to us in his word, and particularly by the ancient institution and ordinance of GOD to his people Israel; wherein they were directed by such a solemnity, at the end of the year, publicly and unitedly to acknowledge the bounties of divine providence, especially in the blessings of his goodness to them in the produce of the earth the year past. And by this and other ordinances; as the first sheaf, the first of their dough, &c. he would have them know, and bear in mind, that they lived upon his goodness still, and were as much indebted to him for daily supplies, as when they were day by day, fed with manna from heaven. See Exod. xxiii.16. Thou shalt observe the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field. So chap. xxxiv.22, &c. The moral reasons of which, so far as they are the same, are equally binding upon us as they were upon them. But observe, neither in the reason of the thing, nor in the institution itself, is there the least intimation that it was ever to be repeated in the same year: so that, so far as we acknowledge the obligation of that example and institution, or the moral reasons of it, our repetition of it, would be properly superstition, that is, super statutum, above the statute, or above what is appointed.
[Page 23]AND moreover, by this second act, or a repetition of the same, we should implicitly declare the first to be null and void, which to do in this case, would be profaneness, solemn mockery, and trifling with the great JEHOVAH: for so far as we are directed, governed, or bound by that ordinance of GOD to Israel, or the moral reason of it, there is no more propriety in our repeating it now, than in repeating the ordinance of baptism to the same subject, or the ordination of men to the sacred ministry. But,
4. THE repeating this solemnity as an offering to GOD, purely out of respect to the authority of man, or through fear of incuring the displeasure of man if we neglect it, which is all the reason that is urged, or can be assigned for our so doing, is an open affront to CHRIST, and a bold invasion of his prerogative, as king in his kingdom, and such respect to foreign power, as no earthly prince would bear from a subject of his kingdom. We are abundantly assured, that CHRIST's kingly office is very dear, and I may say, peculiarly dear to him; he has given us this evidence that it is so, above any other truth, viz. that he himself died a martyr (i. e. a witness) for this, and no other truth. This he himself declares, upon his tryal before Pilate, when, in answer to Pilate's question upon the subject, (John xviii.37) he says, I am a king; and adds, For this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth, heareth my voice, i. e. that truth which he had then professed, and was then bearing witness to. And this is what the apostle refers to, 1 Tim. vi.13. Who before Pontius Pilate witnessed a good confession. His good confession was that he was King, and for that confession he suffered what he did.—This was the great crime which the Jews, [Page 24] his enemies, charged against him; for this he was indicted, arraigned, tried and condemned before Pontius Pilate; and for this confession he was delivered into the hands of merciless persecutors, who mocked and derided him in this character, by putting a purple robe, and a crown of thorns upon him, and a reed, instead of a sceptre, in his hand, the mock habit of a king; and for this he suffered most extreme agony, and yielded up the ghost upon the cross; and this was his inscription on his cross, Luke xxiii.38. And a superscription was written over him in letters of Greek, and Latin and Hebrew, THIS IS THE KING OF THE JEWS: And every one that is of the truth, heareth my voice; that is, every one that cordially receives this truth which I bear witness to, will hear my voice as his king, i. e. he will follow and obey me. In this character GOD distinguishingly honoured and dignified him, when he raised him from the dead, Psalm ii.6. Yet have I set my king upon my holy hill of Zion; which the apostle tells us, was fulfilled when GOD raised him from the dead. Acts xiii.33. and in this character he is still distinguishingly honoured by the Father, Eph. i.22. And hath put all things under his feet, and gave him to be head over all things to the church. And in this character he had the highest honors of the heavenly host at his ascension; and will have them again at his second coming. And in this character, he will be eternally honored by saints and angels, while they join and sing, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory and blessing. Rev. ix.12. And, surely, if CHRIST be such a king, and his kingly office has cost him so dear, it is not a small offence for mortals, boldly to intrude upon it, or yield to any authority besides, or as superior to his in his kingdom. But let them be wise, and kiss the Son, and serve him with fear, and keep his law as the apple of their eye, lest he be angry, and they perish from the way.
[Page 25]5. THIS principle on which it is proposed that we should keep this day as a thanksgiving to GOD, is the very essence of popery; the very cardinal principle, on which a door opens sufficiently wide enough to let us directly into all the superstition and idolatry of that church; and there never was any other door to it. See what are the leading characters of the Man of Sin, 2 Thess. ii.4. Who opposeth, and exalteth himself above all that is called God, or that is worshipped, so that he as God, sitteth in the temple of God, shewing himself that he is God; that is, he claims power and authority in matters of religion, and his authority he inforces, and will have submission yielded to it, rather than to GOD's, in the affairs of CHRIST's kingdom. And when men are once so void of respect to the kingly office of CHRIST, as to yield this point, through any temptation, they are then at the beck of the Man of Sin, and have set their face to wander after the beast; and have received his mark in their forehead: that is, they profess subjection, and openly yield obedience to human power in spiritual matters. The forehead is the part most visible, and therefore the place most suitable for a public mark of distinction. So their profession of respect, and public acts of obedience to human authority, in CHRIST's kingdom, is the great moral mark of distinction, by which they may certainly be known; and this mark should we now wear, if we had this day complied with the proposal of such a solemn offering to GOD, and that only upon such grounds and reasons as have been urged.
6. THIS is the very principle of persecution for CHRIST's sake, and the great and only door at which it has come into the church, under christian princes, from time to time. And what rivers of blood has this very principle produced! There is no clashing of rights, [Page 26] laws, liberties or interests of these kingdoms, one with another; but when each keeps within its own sphere, there is perfect peace, and they mutually and reciprocally serve and promote each other. But when civil power encroaches an inch upon CHRIST's prerogative, a sanctified and enlightened conscience can never be compelled to a compliance; and if they are of the truth, and hear CHRIST's voice, no instruments of cruelty will avail any thing in this attempt. And whether such attempts be made, by reproach, or threats, or stripes, or faggots, or any other way of suffering, to bring them an inch towards a compliance with such authority, it is properly persecution for CHRIST's sake.
7. ANY, even the least yielding in this case, is dangerous, and a direct and leading step to a flood of persecution, however remote it may seem at present. The evil don't alter its nature, because thousands never consider what it is, but as securely run into it, as into any other acts, and imagine they have done no harm; it is yet an affront offered to CHRIST, and renouncing allegiance to him; and that which they would rather part with their lives, and all, as others have done, than to be guilty of it, if their consciences were only enlightened and sanctified. So it is not at all less dangerous, or the more remote from us, because thousands make light of it, and think it to be but a little thing, and the danger too remote to demand their care or thoughts about it. Many are so stupid as to think after this sort of the height of impiety, and all manner of immoralities; and think it strange that you run not with them into the same excesses; and will reproach you for your tenderness of conscience. This has commonly been the religious state of things, and this always the way in which the mystery of iniquity has made its way into the [Page 27] church of GOD. They may say, ‘what so great harm in keeping an anniversary, and performing religious rites in memory of such and such eminent saints whose names ought to be kept in everlasting remembrance? What so great a thing is the making a cross with your finger upon your forehead, or breast, a few times in divine worship, or changing a garment, and a thousand other things, small and indifferent in themselves? Your non-compliance with them, as they are injoin'd by authority, and approv'd and practised by the multitude, will expose you to many and great evils; the rulers will take you in hand, and will countenance parties of ruffians in a very course manner of dealing with you, &c. &c.’ But these things, little as they are in themselves, are so great when injoin'd by human authority, and to be performed in religious worship, out of respect and obedience to man, that such by thousands as were of the truth, and had heard Christ's voice, have chose rather to meet death, in its greatest outward horrors, than comply with the least of them, and that because it would be an open affront to CHRIST's kingly office, an act of high treason and rebellion against the King of Zion. And as it is in other vices, our compliance in one instance, will make way for another. It will make the practice familiar, put a reputation upon it, and weaken the hands of such as are of the truth, and will be constrain'd to testify against it.
IF such power should be acknowledged, in matters of religious worship, or any spiritual sacrifices and offerings to GOD, what a shocking door would be open, for precepts, or authoritative advice, in a thousand things which would not be complied with; and who knows what trying scenes would ensue? I tremble at [Page 28] the consequences, and especially in a part of the country where experienced christians are so rare, and so obscure, and the religion in fashion so much in the form only, without the power.
8. SUCH a compliance as has been proposed, would be a very disgraceful, and it may be a very pernicious precedent, to those that shall come after us; and such a precedent as I am resolved, by the grace of GOD, not to leave, to be improved in any degree for the countenance and encouragement of spiritual tyranny and persecution in future times. GOD grant me courage and fortitude to meet death a thousand times, in any form, rather than yield one inch towards such a compliance, or do that whereby my dear pupils, the present members of this seminary, or any in a future succession, should be led to think, that the founder of it did not esteem such a treatment of the kingly office of the great REDEEMER, to be a crime of the blackest die; and such a solemn offering professedly to GOD, only upon such grounds and reasons, and for such a purpose, as have been (or under our circumstances can be) urged, to be the height of profaness and impiety, in his eyes who searches all hearts, and cannot be deceived by any disguises.
IF I were only in a private capacity, I might possibly be excusable, in enjoying my own opinion, and practising agreeable thereto in silence. But considering my public character and connections, I look upon it to be my duty, on the present occasion, and under the present alarming situation of our civil, and especially our religious affairs, to bear this public testimony against such an encroaching evil, before the day of calamity which is threatened in consequence of it shall commence; [Page 29] and hope it may be a means to awaken numbers to a due consideration of the nature and importance of that which I have offered; and so serve, either to prevent the storm which is threaten'd, or moderate the rage and fury of it if it should arise. But I close this discourse with some
IMPROVEMENT.
IN a word of exhortation to all, and especially to the members of this seminary, whom GOD in his providence has committed to my immediate care. The great peace and unanimity that has now so long subsisted among you, and which appears to be, in some good measure, upon the best and most permanent principles, must be acknowledged to be a signal favour and smile of heaven; and the continuance of it will, under GOD, be our best defence and security, in a day of temptation, when your loyalty to CHRIST, may be tried by frowns and by flatteries, by promises and threatnings, and every motive that can be set before you. And surely, it is your prudence to be prepared for such a time: And that you may so be,
1. LOOK thoroughly into this subject, and form your judgment and principles therein by the word of truth, and not by the floating, undigested opinions of an ignorant, giddy, stupid, unprincipled multitude, who would carry all before them by their scoffs, derision, and furious clamours against you; and are the proper instruments, to erect the pile for your execution, if they had any to justify and vindicate them in so doing. If you look well into this matter, you will find this truth to be of the same nature and importance, and as much to justify your holding fast the principle, as there ever [Page 30] was when clouds of witnesses seal'd the truth of it with their blood.
2. SEE that you have true principles of loyalty to CHRIST in your hearts; such as real knowledge of, and acquaintance with him—supreme love to him—a lively faith and confidence in him—full contentment with his great and precious promises, as your only portion and heritage forever—and that hope which looks to them, and is an anchor to the soul, sure and steadfast —with a pure love, and fervent charity one towards another—and a spiritual mind that the word of GOD may dwell in you richly. And this it is to be of the truth, as CHRIST says in the afore cited text, and so you will hear his voice, and follow him.
IF we be rooted and grounded in these, and other graces of the spirit, we shall endure the trial, and do honour to our divine master, in a day of temptation; but otherwise, our courage will fail like Peter's, who, though first and highest in profession of attachment to his master, was first and basest in a cowardly denial of him, when the hour of trial came. And without this, we shall all be like chaff, exposed to be turned, and blown about by every wind.
3. BE not dismayed at the first appearance of suffering for CHRIST. Temptations of this kind, are commonly most successful at their first attack. The cross is always the most formidable at a distance—Peter found it to be so; when it is once taken up, it is easy and light. Matt. xi.30. The apostle therefore bids us abstain from all appearance of evil. 1 Thess. v.22. And to the same purpose, in a case similar to our's, says, Touch not, taste not, handle not. Col. ii.21. And agreeable [Page 31] to this was the advise of a godly divine, suffering in this very cause, who, in his parting charge to his flock says, "Touch not a bracelet of the scarlet whore." It is much easier to keep our ground, than to recover it when we have given way to temptation ever so little.
4. CONSIDER well how many and how great the motives are, which CHRIST has set before you, to excite and enable you to persevere in a loyal adhearance to him at all hazards. How noble the cause! How sufficient the aid provided for you therein! How honourable the combat, under such a Captain and Leader! How sure the victory! How peaceful your end! And how rich and glorious your eternal reward!