The Religious Regards We Owe to Our Country, Sermon

The Religious Regards We Owe to Our Country · Sermon

p. 1An ELECTION SERMON▪

NEHEMIAH V. 19. Think upon me, my GOD, for Good; according to all that I have done for this People.

A VERY ſhort, but a very ſerious, pathetical and pleaſant Prayer this▪ Happy the man that is able to make it, and happy the People among whom there are many that can ſolemnly make it. It is an Appeal to God reſpecting the faithful love and religious regards we bear to our Country, and to the Intereſts of God in it. It is a lifting up our hand to Heaven, and ſwearing by Him that liveth and ruleth there, and to him to whom we owe and ſhou'd bear true Faith and allegiance for ever and ever; that in our reſpective places we do and will live and act for Him and his People. It is in effect to ſay (and how awful is ſuch an Oath to God) ſo think upon me my God for Good, as I think upon this People with a ſincere deſire of their Good. Who of us now dare aſſume the Words before the LORD, our King and our Judge? And yet who of us is there that may be Excuſable before him if we are p. 2not able to do it? The man whoſe Conſcience tells him that he bears an honeſt heart to his Country and the Religion of God in it, he may humbly make the Prayer and take the Comfort of it.

LET us now conſider the Man that firſt made it, the Time and the Occaſion of his making it, and then the Prayer by it ſelf.

1. THE great & good Man that made it was Nehemiah, who was twelve years Governour of Judea under Artexerxes King of Perſia. He was a very pious and excellent Ruler, a Man that came to ſeek the Welfare of the Children of Iſrael. His whole ſtory diſcovers a very deep Tincture of ſerious Piety in his Soul, that he was a man of much Devotion and very frequent and ſolemn in Prayer. The ſpirit of Moſes and Joſhua and Samuel and David, and of Jehoſhaphat, Hezekiah and Joſiah reſted upon him in this reſpect.

WE may profitably obſerve what bro't him to his Government, and with what Diſpoſition of Mind he came, and on what Motives. He came not for Honour, or Riches, for he had eno' of theſe before, and knew, when he had eno', and had a heart large eno' not only to uſe 'em for his own Comfort, but to ſpend 'em for the public Good. He had been the Kings Cup-bearer; an Office of high Honour and great Favour, and the Profit was to be ſure equal to the Dignity of the Poſt. By this he ſtood in the Preſence of the King, and attended at his p. 3Table in the Month of his Waiting, and gave the Wine into his Hand.

NEITHER did he come to enjoy Eaſe and Pleaſure. He might have had more of theſe at the Court. They that dwell in Kings Palaces go in ſoft Cloathing, live ſumptuouſly and fare deliciouſly every day. The danger there is of ſurfeiting in ſoft pleaſures. It may be that Nehemiah the rather left it for that Reaſon. And for what, in Exchange, did he forſake the Voluptuous ſcene? for Jeruſalem in its Ruines! and the Remnant of the Captivity in great affliction and Reproach? This was what well became his Vertue and Devotion. He preferred the very duſt of Zion to the Gardens of Perſia, the broken Walls and Gates of Jeruſalem to the Palaces of Shuſhan. He had …ather come to repair theſe than to dwell a… eaſe in them.

IN a word, as the Caſe was truly Extraordinary, and ſo the Reaſon of Nehemiahs ſeeking the Government of Judah, even the Melancholy account that was given him of the preſent State of Jeruſalem; ſo in a very Extraordinary manner he prepared himſelf for the ſervice of his Country; He ſat down and wept, and mourned certain days, and faſted and prayed to the God of Heaven; and his moſt excellent Prayer which he prayed on this Occaſion is recorded in the firſt Chapter of this Book. Now it muſt be acknowledged that the like Solemnity is not neceſſary in every Commiſſion for the Government p. 4of a Province; No, far otherwiſe; it may be much rather eſteem'd a Circumſtance of life calling for a devout Thankſgiving to God: But only let there be an Acknowledgement of the Divine Providence governing our Changes and chuſing for us our reſpective Offices; let us have a ſenſe of our Dependance on God, our Obligations to him and our Accountableneſs, and let us be humbly ſeeking his Preſence, Influence and Help always, without which we ſhall never diſcharge the Duties of the moſt Inferior Truſt.

BUT ſo much for the Perſon here praying, Nehemiah, the Excellent Governour of poor Judea; Who in my Eye (ſays a late pious Expoſitor) tho' he never wore a Crown, nor commanded an Army, nor conquer'd any Country, nor was fam'd for Philoſophy or Oratory; yet being a pious praying Man and a ſingular Servant of the Church of God in his day, was really a Greater Man and more Honourable, not only than any of the Roman Conſuls or Dictators, but than Xenophon, or Demoſthenes or Plato himſelf, who liv'd at the ſame time the bright Ornaments of Greece.

2. LET us obſerve at what time & upon what Occaſion it was that Nehemiah prayed the Words of my Text; It was ſome time after his arrival at his Government, and entrance upon the adminiſtration thereof. For as ſoon as he came to Jeruſalem and had publiſh'd his Commiſſion, he did inſtantly and with great Diligence p. 5apply himſelf to the Work he came about, the Duties of his High Station. This he did with great Integrity and Honour: He did not loſe a day in Diverſions, but ſet himſelf to Buſineſs. He built the Wall of Jeruſalem, and took care for the Repleniſhing the Holy City He took the Number of his People, he redreſs'd their Grievances, and reform'd divers great Diſorders and Abuſes. He look'd to their Morals and led them in the Worſhip of God. He call'd 'em to thoſe ſolemnities of Religion which their preſent State made ſuitable, even to Faſting and Prayer, and their Renewing their Covenant with GOD.

IN this pious and princely manner did his Zeal, Piety and Charity work, with unknown Induſtry and Labour. And it is ſcarce to be ſaid in what his Vertue moſt appear'd, or in what Vertue he moſt Excell'd; whether in Generoſity to the public, in Tenderneſs to the poor and needy, in Compaſſion to the Oppreſſed, in Courage toward the Rich and Great, the Rulers and Nobles; or in Indignation againſt the wicked, the ſenſual, the profane; the cruel and unjuſt man.

INDEED there are ſome things here recorded of this moſt Excellent Governour, which tho' they were truly Glorious in Him, yet ſtrictly are not to be bro't into Example. Particularly we are told in the Verſes juſt before the Text, that from the Time he took the Government He did not eat the Bread of the Governour. p. 6He was not chargeable to 'em as his Predeceſſors had been. He ſerv'd 'em for nothing, he was ſo rich and they ſo poor, and his heart was as big as his purſe; nay he made his ſervants work for the public Gratis, whereas the ſervants of the former Governours bare rule over the people; ſqueezing them with one pretended Perquiſite or another. But Nehemiah was too much a Father to his People, and a Fearer of God to allow this. He neither durſt do it nor was he Inclin'd to do it.

YET he kept the Table of a Prince, while he wou'd not require or accept the Bread of the Governour. There were at his Table daily an hundred and fifty of the Jews and Rulers, beſides Strangers; and accordingly there was daily prepar'd for him one Ox and ſix choice Sheep; with Fowls in ſome proportion, and once in ten days ſtore of all ſorts of Wine; and yet for all this he did not require the Bread of the Governour, becauſe the Bondage was heavy upon the People.

NOW I ſay this is not to be bro't into Example to oblige Governours in other places and times, and not in like Circumſtances, to do the like. No, It wou'd be very vain and ridiculous to pretend it. All that a Governour or Ruler is to learn from this Noble ſpirit and action is this, to be Generous, to be tender of a People, to conſider his own and their Circumſtances; to moderate his Deſires after Gain, not to extort and ſqueeze himſelf, nor to let any that are under him do ſo.

p. 7NEHEMIAH had the Heart of a Chriſtian, (for the Godly are juſt alike under both Teſtaments) and who can read the Record of his noble Deeds without remembring the Words of our Lord Jeſus which he ſpake, It is more bleſſed to give than to receive. Act. 20.25. It argues a more bleſſed Diſpoſition, and infers a more bleſſed State.

AFTER all, Few Governours are rich like Nehemiah. He had amaſs'd great Riches in the Perſian Court, and had been wont to live magnificently. And now he piouſly (and I had almoſt ſaid profuſely) ſpends it in the Service of the poor afflicted Church. He liv'd of his own in great State and Expence, for he had (he knew) wherewith to do it. And bleſſed be God, Our Circumſtances are not like thoſe of the Remnant of the Captivity. We are poor eno' 'tis true, but not like them; nor are our Spirits lowr'd like theirs with our Condition. Look on us, and judge how poor we be! Look on our Cloathing, our Furniture; our Tables, our Children; and if it were not for ſhame I had ſaid our Balls, and ſay if we be Poor! Judge by our Idle hours and Idle Expences! if we are rich in theſe we muſt not be poor only to the State and Church. We are well able to do much more than ever we yet have done for the honourable Support both of the Magiſtracy and the Miniſtry, and ſhould be never the poorer for it.

AND ſo much for the time wherein Nehemiah utter'd this prayer, a prayer which every p. 8now & then we find him repeating, and always beautiful in him becauſe ſeaſonably utter'd.

3. I COME now to conſider the Prayer by it ſelf: Think upon me my God for Good, according to all that I have d ne for this People.

IF ever the words can become a Mortals mouth they became his. We muſt put an humble Chriſtian ſenſe upon 'em, which excludes Boaſting. Here's nothing in 'em but what is modeſt, lowly and abaſing before God; Nothing Vain-glorious, but altogether gracious and devout. He could comfortably remember what he had done, and pray over it; and he knew how to pray, was us'd to it, even to remember God of his Covenant Faithfulneſs and promiſed Mercies.

HERE Obſerve,

1. THE happy Freedom and Confidence with which he addreſſes God. My God. He claims, he pleads an Intereſt in him, a Relation to him. My God, whoſe I am and whom I ſerve. By God he rul'd, and for him only; by his Word and according to his Will, and for his Glory.

2. HIS Requeſt. Think upon me. In which I wou'd remark two things, his Modeſty and his Faith.

Firſt, THE Modeſty of his Petition. He asks to be tho't upon. Beſtow a kind tho't upon me, my God. That ſhall be eno' to me, if my p. 9God will but think upon me! that ſhall be my pay and my exceeding Great Reward for all my Services to the Public. He look'd for no Recompence from men, nay ſome of them it may be might think, ſpeak and reward to him Evil for Good; but if God will remember his Good Deeds and not blot them out, he deſires no more.

AND yet it is a Great thing that Nehemiah asks, and what the Greateſt and beſt of men are not worthy of. What, for the Great GOD of Heaven to beſtow a Tho't upon man that is a Worm, and the ſon of man that is a Worm! When we conſider his Heavens,— Lord what is man that thou art mindful of him! Yet many O Lord, and wonderful are thy Tho'ts to usward! It is a Requeſt meet for a Favourite to his Prince. Let my Lord remember his Handmaid. If he ſays, I'll think of you, I'll remember you, it is eno'.

Secondly, THE Faith of this prayer is remarkable. Nehemiah believed in God, and truſted that he wou'd remember him for Good. He comforted himſelf thus, My God thinketh on me. He came to God believing that he is a Rewarder. He believ'd that his God would think upon him? 1. for Good. 2. according to all his Good Deeds.

1. FOR Good. Such are God's Tho'ts; thoughts of Good and not of Evil. Think upon me my God, but not to mark my ſin. No, for then p. 10who cou'd ſtand? let theſe be blotted out for ever & caſt away. Remember them no more. But if there has been any thing ever done in ſincerity let my good God remember it. According to thy Goodneſs remember me, for thy mercy ſake; O Lord.

THINK upon me my God and aſſiſt, encourage, protect, ſucceed and proſper me. Think upon me and accept me in my deſires to ſerve thee and thy people: Let me find Grace in thy ſight. Think upon me to remunerate as thou pleaſeſt, of thy free Grace, rich bounty and ſovereign Mercy: Bleſs me my God, both in Temporals and Spirituals, but eſpecially the latter.

2. ACCORD…G to his Deeds. Without good works done by us we may not preſume to look that God will ever think of us for good. For we may know then that there is neither any good thing wro't in us, nor in reſerve for us. Yet our beſt Doings can never merit any Favour from God. 'The Reward is not of debt, but of Grace altogether. If Abraham our Father were juſtified by Works, he had whereof to glory. He believed in God which juſtifieth ſinners, and his Faith was counted to him for Righteouſneſs. Yet his Faith wro't in his Works, and by Works his Faith was made perfect. In like manner Nehemiah claim'd nothing as of debt, but manifeſtly asks all of meer Grace,— Think upon me, my God. Indeed he expreſſes the Conſcience he had of his own Sincerity before God, and his Faith in the p. 11Promiſe and Righteouſneſs of God. He ſpake upon the Principle which David lays down, Pſal. 18.24,—28. With an upright man Thou wilt ſhew thy ſelf Upright, with the pure thou wilt ſhew thy ſelf pure, and with the froward thou wilt ſhew thy ſelf froward. This is the equal and righteous Rule of God's Government and Judgment.

BUT this excellent man is yet more particular and exact in his Petition. 1. He ſpeaks of all that he had done. 2. he ſpeaks of it as all done for this People.

1. THERE was a great deal that he had done; and all in a very ſmall ſpace of time. All that I have done. God will remember all the Good we do. No one thing, not the leaſt, ſincerely meant to his Glory ſhall be overlook'd by him. A Book of Remembrance is written by him. What we forget he keeps in mind. Of all not the leaſt ſhall be forgotten; No not a cup of cold water to one of his. 1 Sam. 26.23. The Lord render to every man his Righteouſneſs and his faithfulneſs.

BUT what all is this which poor, wretched, imperfect men may preſume to ſpeak of before God? A poor all at the beſt! defective and defiled by Sin! leſs than nothing in the Eyes of a Good man, whoſe Deſires ſo vaſtly exceed his attainments. What have we ever done meet for the Great and Holy God to think upon! When ye have done all ſay, We are p. 12Unprofitable ſervants. Lord, remember not the defects & the defilements of my beſt Deeds! Judge me not according to the little that I have done. And yet Comparatively one Man does a great deal more Good in the world than many others. Some do a great deal of evil here, and ſome if not ſo much hurt yet very little Good, but even in Compariſon of thoſe that do good among men ſome vaſtly excel. I laboured more th…n they all. As the Stars are not all of one Magnitude and brightneſs, ſo neither are all men Equal. Let us compare our ſelves with our betters, and think what abundance of Good ſome others have done more than we have. Let us conſider in particular Nehemiahs excellent ſpirit, diligence and labour, and comparing him with moſt other men, we may allow him to ſay,—Think upon me, my God, according to all that I have done.

2. IT was all done for this People, and therefore what God he knew wou'd think upon.

THIS people? why what People was it? the poor Remnant of a miſerable Captivity? a people that were not now a Nation, nor ſcarce a Province! and in great affliction and reproach. Chap. 1.3. Theſe feeble Jews; as their Enemies call'd them with much Contempt. Chap. 4.2. The Bondage was heavy upon them, as Nehemiah himſelf ſays in the words before my Text.

BUT yet they were 1. Gods people; and 2. Nehemiahs own People.

p. 13THEY were the Seed of Abraham, and beloved for their Fathers ſake. When God firſt choſe 'em they were the feweſt of any people, and continued ſo for a great while after they were choſen, while other Families increas'd into Nations and Kingdoms round about them. What advantage then had the Jew? very much in their viſible Adoption of God, and peculiar Separation for himſelf; He gave his Word unto Jacob, his Statutes and his Judgments unto Iſrael; he hath not dealt ſo with any Nation beſides For did God ever go and take him a Nation by like Temptations, ſigns and wonders? by a ſtretched out Arm and by great Terrors, according to all that God did for Iſrael in Egyp…? Wherefore he well concludes that the Lord wou'd think upon him for Good according to all that he did for this people. For he cou…d plead with Moſes reſpecting 'em, Lord they are thy people, and thine Inheritance; and he cou'd pray with Aſaph▪ Remember thy Congregation which thou haſt purchaſed of old▪ the Rod of thine Inheritance which thou haſt redeemed; this Mount Zion wherein thou haſt dwelt What then tho' they were few in Number, poor and deſpiſed, Zion the Outcaſt whom no man regarded; yet were they ſtill Gods ſmall Peculiar upon Earth. What tho' the Church were now but as a few Myrtle Trees in a Bottom, as the Prophet ſaw them repreſented in Viſion, yet the Son of God at the Head of his Angels there guarded and protected 'em.

p. 14BUT then, this people were this good Mans own people. Jeruſalem was indeed waſte and its Gates conſum'd with fire, but it was ſtill the place of his Fathers Sepulchers. He dearly lov'd his Country and the Religion of it, and did all that lay within his power for the Good of it.

BEHOLD then a noble and ſingular Inſtance of one that generouſly and religiouſly ſerv'd the Public; 1. from a natural affection to it as his own People, 2. from a pious and devout Conſideration of them as the People of God. His Relation to them, and their Relation to God, jointly Influenc'd him to all that he did for them. See Chap. 1.10. Now theſe are thy ſervants and thy people, whom thou haſt redeemed by thy great power and by thy ſtrong hand: and that parallel place, Chap. 13.14. Remember me O my God concerning this, and blot not out my good Deeds that I have done for the Houſe of my God, and for the Offices thereof.

SO copious, if not tedious, I have been in Opening the Words; in excuſe whereof I can only plead that the Meditation was too pleaſant to me to reſtrain my tho'ts, and has ſeem'd to me too pertinent to the preſent Occaſion to be ſuppreſs'd. Let us therefore make a cloſe and ſerious Application of the whole to our ſelves in theſe two or three plain and ſhort Doctrinal Notes.

I. THAT we ſhou'd do all that we can, every one in his place and according to his power & ability, for the Good of this People.

p. 15II. THAT more eſpecially the Government over us are Indiſpenſably bound to do ſo.

III. GOD will think upon all them for Good that do ſo.

I. THAT we ſhould do all that we can, every one in his place and according to his power and ability for the Good of our Country. Let us Emulate Nehemiahs Piety in this Heroic Inſtance of it. And indeed this is the true Heroic Vertue & Piety, to endeavour in our places to deſerve well of Mankind, and in the moſt extenſive manner wherein we can to honour God in the world.

NO man is made only for himſelf and his own private affairs, but to ſerve profit & benefit others. We are manifeſtly formed for Society, and deſign'd by our Great Creator for a mutual dependance on and ſerviceableneſs unto each other here in the body. Both the Safety and the Pleaſure of life depend upon our joint propoſing and purſuing this deſign. As ſoon as we read but of two men in the world, we find that God expected the one ſhould be the others Keeper. It were yet a Cainiſh temper to doubt or deny this Obligation. He was both a murderer and a liar that firſt deny'd this, and 'tis pity that he has left any Children behind him in his curſed Image. Cain flew in the face of God, and did violence to nature, did outrage to his own Conſcience, when he ask'd— Am I my Brothers Keeper? Ignorant and impudent man! did he not feel that within himſelf, that p. 16he ought to be ſo. As Cain was of that wicked one, ſo is he of Cain who thinks himſelf not born for the Welfare of others, but meerly for himſelf and his own petty private and temporal Concerns. And like Cain he deſerves to be curſed from the earth, and driven from the face of men, as well as hid from the face of God; a fugitive and a vagabond, and afraid of every one he ſees. This is a due puniſhment of ſo barbarous a Principle. For as the man renounces others, ſo muſt they him; and while he declares that others muſt look for no Good from him, they may well apprehend all imaginable Evil and miſchief from him, and he from them again. For his Principle runs him into all manner of Injuſtice and Injury, barbarity and bloodineſs, as it did Cain; and the Earth cannot bear the monſter, but cries for vengeance againſt him.

A mans private and domeſtic affairs are too petite to engroſs his noble Soul; they are too ſmall and narrow a Compaſs for him to confine himſelf within. He is endow'd for much greater things, and he much debaſes himſelf if he do not think ſo.

BUT our Country, and the particular Places where we dwell, are ordinarily the bounds of our Influence. Eſpecially is it ſo as to common and ordinary people, who are known only in their own Nei'bourhood, and find eno' near home to keep 'em imploy'd. And here prudence as well as charity teaches us to begin.

p. 17EVERY one is to act in his own place, ſtudying to be quiet and to do his own buſineſs, in the Relation Truſt and Office which the governing Providence of God aſſigns him, and according to the Talents which the great Lord and Maſter has committed to him: But in his place he is to improve unto the utmoſt extent, the Powers which God gives him and the Opportunities which Providence preſents him with, for the doing good in the world; Modeſty and Prudence directing him and preſerving him.

WHATEVER for kind and whatever for degree the Gift of our bountiful and gracious God be to us, ſo we muſt miniſter to the common Good, as good Stewards of the manifold Grace of God. For as there are many members in one body, and every member has its ſeveral place and ſervice; ſo how many and various ſoever we be, we are at laſt but one Body, and all members one of another: and having Gifts differing according to the Grace of God beſtowed on us, we muſt ſo miniſter in proportion and for kind, with diligence and chearfulneſs. To whom much is given of him God demands the more, and of every one according to that he has received; as the Husbandman looks to reap that which he ſowes, and in proportion to the meaſure ſown.

IF a man receive Wiſdom (and largeneſs of heart like Solomon) from the Father of light, he muſt be liberal and communicative thereof for the benefit of the world; as men do not light a candle and put it under a buſhel, but ſet it on a p. 18Candleſtic and it giveth light to all that are in the room. If a man have Learning, and be able to ſpeak or write well, he is to conſecrate this alſo to the ſervice of God and the world; whereby he may become the Father of an immortal Offspring, and teach the Generations to be born after his own deceaſe. If a man has Riches and a heart to do good with it, he may be not only a Father to the Poor but to his Country alſo; defending it from dangers and redeeming it from miſery. If a man have Rule and Authority it is given him immediately for the Public Service, for he is Gods Miniſter attending continually on this very thing. Or if a man has Reputation and Credit, and an Intereſt in thoſe that have Power, this alſo is a happy Advantage to be improv'd carefully after the Example of Eſther and Mordecai for the welfare of their People. Again, if a man have Courage and boldneſs of Spirit, or bodily Strength, let him not imploy it in injurious hectoring and brutal inſulting his Nei'bours, but as the Worthies of David who ſo't immortal fame and got their Names enroll'd among the firſt and ſecond Three by the Dangers which they fac'd in the cauſe of God and his Iſrael. 2 Sam. 10.12. Be of good Courage and let us play the Men, for our People, and for the Cities of our God. Or again, if Policy and depth for Counſel be a mans Accompliſhment, let him make good uſe of it, as Huſhai did in defeating the ſubtle and pernicious counſel of Ahitophel, and for the preſervation of his King & Country. But if a perſon have Nothing conſiderable in his p. 19own outward Circumſtances or inward Endowments to diſtinguiſh him, yet if he have but an honeſt and willing Mind to do what he can, he will find many an Opportunity to ſerve the Public, and contribute to the weal of his Country. The meaneſt muſt not be diſcouraged, nor may be excuſed: he muſt not ſay of himſelf, I am a dry tree, a low and uſeleſs ſhrub; nor may others deſpiſe him as inſignificant: for tho' he may not be likely to do much, yet God will accept his little, and it may prove a great deal more than he thinks for. Yea indeed a vaſt deal of good we ſometimes ſee done by Perſons of ſmall powers, either natural or acquir'd, where there is but diſcretion and application. And this being in fact a matter of Experience does infer a ſtrong Obligation upon all, and is a powerful Motive for the leaſt to be doing what they can. For ſmall Attempts and leſs Expectations have been ſometimes crown'd with vaſt effects.

IF what has been already ſaid be not ſufficient to convince us of our Obligation to propoſe and purſue the common good of our Country, I appeal then to the Conſcience of every man, Whether his own heart do not approve & applaud ſuch a Diſpoſition as very excellent in it ſelf. What elſe can at preſent fully anſwer the End of thy Being, rational Endowments, and the Relation thou beareſt to Mankind? can you be good, and juſt in your Place without it? can the Being and End of Humane Society be anſwer'd without it? is not this one point wherein men p. 20have preheminence above the beaſts? Nay is it not a kind of Inſtinct in Nature, which is unaccountable and irreſiſtible; a ſecret invincible affection to ones Country, as unto ſome natural Relation in blood? and does it not afford a man a noble and laſting ſatisfaction if he has been honour'd to do it ſervice? is it not agreeable to humane nature to be generous, compaſſionate, obliging, grateful, beneficent? and is it not the Image of the Great Creator inſtamp'd upon us, who is good to all and has a tender Care over all his Works? Nay are not the worſt of men themſelves aſham'd to avow Self-intereſt as a Principle of their actions, as being conſcious to themſelves that it is the baſeſt of all Principles? The practice of benignity, of courteſie, of clemency (ſayes Dr. Barrow) do at firſt ſight without the aid of any diſcurſive reflection, obtain approbation and applauſe from men; being acceptable and amiable to their mind as beauty to their ſight, harmony to their hearing, fragrancy to their ſmell, and ſweetneſs to their taſte. It cannot be (ſayes Mr. Collier) that God ſhould give man Solitary Principles and yet intend him for Public Converſe? make his Intereſt depend upon Mutual Affection, and at the ſame time create him ſo as natually to care for nothing but himſelf.

BUT while I am upon this head, proving our Obligation to a General Kindneſs and Public Spirit from the light of Nature, it may not be amiſs to remark ſomething of the noble ſenſe p. 21that the Romans had in this matter. I will name three only, Cato, Cicero, and the Emperor Marcus Antoninus; and add to them the Principles of the Stoicks.

CATO the Younger was an admir'd and celebrated lover of his Country, and a very faithful zealous aſſerter of the rights & liberties of it. Plutarch tells us among other things, that when his friends could not perſwade him to ſtand for the Tribune-ſhip, yet when Metellus was put up from whom he feared danger to the State, he preſently ſtood for the Place himſelf and carry'd it; for the People look'd upon him (ſayes the Hiſtorian) not as one that deſir'd a favour of them, but one that ſought it to do his Country a kindneſs, and that he might defend their Liberty and Government. Wherefore at another time when by his courage and wiſdom in oppoſing Clodius, he had driven him out of Town, (he had made him appear ſo infamous) and Cicero came to thank him for it; he anſwer'd, Thank the Common-wealth, for whoſe ſake alone it is that I do every thing.

INDEED Cicero was of the ſame noble Spirit, and a like worthy Patriot to his Country. He was the man among the Romans that firſt had that ſingular Style of honour decreed him, Pater patriae, the Father of his Country A dignity preferable to the being born to Empire over it. And it is remarkable that Caeſar himſelf who had Sacrificed him to the Malice of Antonius for his own Advancement to the Imperial Chair, yet honour'd his Memory for his faithful Oppoſition p. 22to him in that deſign: for Caeſar viſiting his Dau'ters Son found him with a Book of Cicero's in his hand; the Boy for fear endeavour'd to hid it under his gown; which Caeſar perceiving took it from him, and after he had turn'd over a great part of it gave it him again, ſaying, My Child, this was a Learned man and a lover of his Country.

I will only add a ſaying of Marcus Antoninus, one of the beſt of the Roman Emperors. As you are a member of a Society, ſo every action of yours ſhould tend to the benefit and improvement of it. So that when you do any thing that has neither immediate nor remote reference to general advantage, you make a breach in the common Intereſt, deſtroy the Unity of Public life, and are as really guilty of Seditious behaviour as a Male-content that imbroils the Government.

THIS Principle was well worthy of Him that was at the Head of the World, and indeed the Happineſs and Glory of the Empire ſeem'd to expire in him. Such were the Principles of the Stoicks, "That we ſhould love all Man kind heartily,Gatakers Prelim. diſc. ſolicit their Intereſts, bear with their Infirmities, and do no manner of injury to any man: "That a man ſhould not think himſelf born for his private Satisfaction, but exert himſelf for the Public, and make his life as ſignificant to the world as it is poſſible: "That the Conſcience of a good action ſhould content a p. 23man, without the proſpect of fame and reward: that he ought never to be tir'd with the exerciſe of good nature, — but look upon a generous action as a reward to it ſelf. Theſe are ſome of the noble Sentences which we find in the writings of the Stoicks, which Chriſtians may read with bluſhes, reflecting on their own defects in practice.

NOT but that the Precepts of CHRIST OUR SAVIOUR do far excel all that Seneca, Cicero, Epictetus, Antoninus or all the Maſters of Morality have ſaid on this Argument; and from hence it is that our Obligations riſe higher than theirs cou'd to live unto the benefit of others. And as it much rather becomes me in this desk, ſo it ſhould be much more acceptable unto a Chriſtian Audience, to obſerve the excelling Inſtitutions of the Goſpel on this Argument. For we are inſtructed from the Divine Oracles, "To love our Nei'bours as our ſelves; "Whatſoever we would that men ſhould do to us to do the ſame to them, and "as we have opportunity to do good to all men, eſpecially unto the houſhold of faith; "That we ſhould deny our ſelves, and that NONE OF US LIVETH TO HIMSELF; "That no man ſhould ſeek his own ſingly, but every man his brothers wealth; "That we look not every man on his own things, but every man alſo on the things of others; "That we be kindly affectioned one to another in brotherly love, in honour preferring one another; "That nothing be done thro' ſtrife and vain glory, but in lowlineſs of mind that each eſteem other better than himſelf.

p. 24WHEN I look over theſe Superiour Laws of revealed Religion, and contemplate the Divine Life of our SAVIOUR, and how his Prophets and Apoſtles excelled after him in a noble living to the Good of others, Temporal and Eternal; it puts out all the Lights of the Gentile world, as the Stars do diſappear at the riſing of the Sun. The Phylanthropy of our Saviour was more than humane. It was a God-like life of love to mankind. No words can at all adorn the Pattern and the Precept of Goodneſs and Benignity which he has left us. And this is his Commandment that we love one another, that we love Man-kind as he has done. And among meer men who ever liv'd ſo entirely devoted to the good of others as the Apoſtles of our Lord Jeſus? The Spirit of Chriſt and his Glory reſted on them, and they ſlighted all concerns of their own, their ſafety, their liberty, their eaſe, their reputation, their very lives, for the welfare of others; even of thoſe who did ſpitefully maligne, and cruelly abuſe 'em. And this they did on thoſe Spiritual Principles, Reaſons and Motives, which never enter'd into the Morals of the Heathen, but are peculiar to the Goſpel of the Grace of God. Such was the life of the bleſſed Apoſtle St. Paul, whoſe Story well laid together affords many bright and ſhining Inſtances of a great and noble Soul, entirely formed by the love of God to ſeek the Weal of Mankind, private & public, preſent and future, with ſuch a paſſion & courage, humility and meekneſs, diſintereſtedneſs and ſelf-denial, as at once lets us into the defects and meaneſs of all the Grecian p. 25and Roman Characters, ‖‖See the Chriſtian Hero: written by Sir Richard Steele. An Argument proving that no Principles but thoſe of Religion are ſufficient to make a Great Man. Chap. 2. & ….and ſhews that the Chriſtian Principles if acted up to do produce a much more perfect Hero; ſcil. A Man that does greater things for Mankind without noiſe and oftentation; vain glory and worldly veiws: A Man that can act zealouſly and conſtantly for the good of the World, not only without the proſpect of fame, riches, honours or authority; but in the face of injuſtice, ingratitude, neglect, ſhame & ſuffering; which was what the proud Roman Spirit cou'd not bear or ſubmit to, but run 'em rather upon their Swords, as it did Cato, Brutus and others, not having the Chriſtian Courage & Grandeur to ſuffer ſhame in a noble Cauſe, & not ingloriouſly run from it, when there remain'd only a Paſſive Teſtimony further to be born to it. In its Extremity they deſerted it, having no ſenſe of the Soveraignty of a Governing Providence which may if it pleaſes call us to Sufferings as well as to Action. And I wiſh that a ſort of Chriſtians would conſider this, who in defiance to true reaſon as well as to their Saviour eſpouſe the old Roman Notions of Greatneſs of Soul, and form themſelves from Plutarchs Lives deſpiſing the glorious Records of the great and godly Men whoſe Story we have in the Holy Scripture, which were written for our Learning, and to form us to be Bleſſings in the world while we live, and bleſſed in the preſence and favour of the Great GOD, p. 26the Supream Governour of the world, when we die.

LET me therefore addreſs You, who are a People of Religion by profeſſion, That on the principles of Chriſtianity you would conſcientiouſly, in Obedience to the word of God, in Conformity to the Life of the Bleſſed Jeſus and the bright Cloud of Saints that do encompaſs us, imploring and relying on that Grace of his, which is ſufficient for you as it has been for others, propoſing to you… ſelves the Glory of God, the love of Men, both as to Soul and Body, the welfare of theſe Churches of Chriſt, the flouriſhing of true Vertue and Piety and the reverend worſhip of God in them, and in all your own Eternal Salvation, and the giving up your Account at laſt with joy; — Let me (I ſay) beſeech you every one, the greater and the leſs, to do all that you can for the good of this People.

LET the leaſt & loweſt, the pooreſt & the moſt obſcure Pray for their Country. The weakeſt and the moſt infirm, the Women and the Children can do this. And your fervent Prayers may be very powerful & effectual for the obtaining the Preſence and Bleſſing of God with your People. And God forbid that any of us ſhould Sin againſt the Lord in ceaſing to Pray for our Country. A true Spirit of Religion will make us to ſay with the ſw… Pſalmiſt of Iſrael, If I forget t…e, then l…t my tongue cleave to the roof of my Mouth.

BUT eſpecially let the Miniſters of Religion … themſelves gladly in ſecret Interceſſions, in private Studies, in public Labours, yea and in p. 27Sufferings too if called to them; not ſeeking our own profit but the profit of many that they may be ſaved; enduring all things for the Elects ſake that they may obtain Salvation by Jeſus Chriſt; Approving our ſelves as Miniſters of God in Patience, — in neceſſities, — in labours, — by pureneſs, by knowledge, by long-ſuffering, by kindneſs — by love unfei'ned, by the word of truth, — by the armour of righteouſneſs on the right hand and on the left, by honour and diſhonour, by evil report and good report, as deceivers and yet true, as unknown and yet well known, — as poor and yet making many rich, as having nothing & yet poſſeſſing all things—: So let our Mouth be open to this People and our heart enlarged; that they may never be ſtraitned in us how much ſoever they may be in their own bowels; and let us look for no other recompence from them but this, which we would wiſh from our Children into whom if we could we would infuſe all that is good and pious and generous in our own Souls, that they alſo might have their hearts enlarged "to receive the Grace of the Goſpel according to that fulneſs in which it is tender'd to them. (See 2 Cor. 6.4,—13.)

MIGHT we have this Wiſh, My Brethren, we ſhould ſee you all gladly denying your ſelves for the Public good, improving your Intereſts for the ſervice of your Country, venturing your Eſtates for it, yea running greater hazards than that, even to lay down your lives for the Brethren: as the Noble Queen Eſther ſaid, when ſhe put her life in her hand for her people, And if I p. 28periſh I periſh. Nor can a man venture his Name, his Eſtate, his Eaſe, his Life in a more glorious Cauſe, than for the defence of the Civil & Religious Liberties of his Country.

WHAT then ſhall we think of that Meager, hungry, ſordid, ill-favour'd kine, a vicious Self-love, Self will and Self intereſt, that devours all the goodly and the fat that comes in its way, and like a famine eats up a Peoples plenty & proſperity. God ſave us from this brand and bane of the latter days, thoſe perillous times of which the Apoſtle ſpake ſo long ago and which we have ſeen come. 2 Tim. ….2, 3, 4. For men ſhall be lovers of their own ſelves, covetous, boaſters, proud, blaſphemers, diſobedient to Parents, unthankful, unholy; without natural affection, truce-breakers, falſe accuſers, incontinent, feirce, deſpiſers of thoſe that are good; traitors, heady, high-minded, lovers of pleaſures more than lovers of God; having a form of Godlineſs, but denying the power of it.

THESE are the viprous brood of a baſe, private Selfiſh Spirit, and into the woful time of the reign of this wretched luſt our days is caſt. For with our own eyes we have lately ſeen the Apoſtles words fulfilled in the Character of a reſtleſs party in our own Nation, (a parcel of proud, feirce, falſe, perjur'd traitors; ungrateful, unnatural, hau'ty, heady, boaſting, ſenſual men) who in the moſt perfidious & ſhameleſs manner have attempted, by ſecret Conſpiracies and by open rebellions, to ſacrifice the Civil and Religious p. 29Intereſts of the Nation to their own private Intereſts. Nay indeed we have liv'd to ſee not only the Intereſt & Glory of a ſingle Nation, a Queen and a Miniſtry then the Wonder & terror of the World; but alſo a Victorious & triumphant Confederacy, and the common Intereſt of all Europe, and which is more of God in the world, baſely betray'd by a few States-men for their own advancement.

O inhumane and inglorious conduct, that has cover'd their Names with everlaſting infamy! equally enemies in the end to themſelves and to the Public! So may ſuch ſelfiſh & treacherous men ever periſh! but let them that love the People of God be as the Sun when it goeth forth in its ſtrength.

THIS Self-intereſt (ſayes Dr. Barrow) is the great Enemy to the Common-weal, which perverteth all right, which confoundeth all order, which ſpoileth all the convenience and comfort of Society. It is the chief ſpring of injuſtice, making men violate all laws and rules of Conſcience; they falſify their Truſts, they betray their Friends, they ſupplant their Nei'bour, they detract from the worth and vertue of any Man, they forge and vent odious flanders, they commit any ſort of wrong or outrage, they without regard or remorſe do any thing which ſeemeth to further their deſign. From hence are thoſe fierce Animoſities, fiery Contentions, bitter Emulations, rancorous Grudges, calumnious Supplantings, perfidious Cozenages, outrageous, Violences, factious Confederacies, ſeditions p. 30Murmurings, tumultuous Clamours, which embroil the World in diſcord and diſorder. Thus He.

O then that we could agree to baniſh it for ever from Chriſtian Society, and root it both out of Church and State. Let us not harbour it in our own breaſts, let us not ſuffer it in one another. Let us every one be Emulous who ſhall beſt love the Public, let us honour none that don't, let us love all that do. Let factions and parties ceaſe among us, let us be grateful to all that ſeek our good, let us deteſt the vices that are deſtructive of a People; profaneſs, fraud, drinking, leudneſs; let us abhor the principles of Libertiniſm on one hand, and of Slavery on the other; and let us put a ſpecial remark on the ſpirit of lying that began on t'other ſide the water in the late Reign, and by dint of ſlander overſet the moſt generous and wiſe Miniſtry that ever a Nation was bleſs'd with, and whoſe Reputation was eſtabliſht by a courſe of Victories ſcarce to be parallel'd in Hiſtory; which lying ſpirit follows party-men every where, and aſſaults moſt the beſt Adminiſtration. Finally, let our holy Religion direct us in our principles, in our aims and in all our meaſures, and we ſhall do well: let us not be content to act from a meer humane vertue, but from a principle of Grace rooted deep in our Souls; that what we do for the Public may be indeed done for God, an offering to Him of a ſweet ſavour.

p. 31THUS far I have run on, and yet have but hinted at what might have been ſaid on the Firſt Propoſition, That we ought every one in his place, and according to his power and ability, to lay out our ſelves for the Good of our Country.

I come now to the Second, which brings me yet nearer to the Buſineſs of the Day, and to the Honourable Perſons who have called me now to ſpeak before them.

II. THAT more eſpecially thoſe in Government over us are indiſpenſably bound to do what they can for the Good of their People. We may ſuppoſe they have it more in their power to do us good, and it would be very hard to doubt their will and inclination. They if any are obliged to be Public bleſſings, and God and Man both do expect more of them than others: for ſurely they have more capacity and opportunity, and have alſo Sworn to do it. The People are their Charge and care, committed to them as a Flock to the Shepherd, to feed them according to the integrity of their hearts, and to guide them by the skilfulneſs of their hands. The Rulers of a People are their Heads, and accordingly are to think & ſee & ſpeak for them. They are Fathers, and ſhou'd naturally and tenderly care for us with a Parental affection. Numb. 11.12. Have I conceived all this People? have I begotten them? that thou ſhouldeſt ſay unto me, Carry them in thy boſome, as a nurſing father beareth his ſucking child. Theſe Public Relations imply a ſingular truſt, and infer a ſingular duty to the Public. Beſides p. 32that Authority and Power enables a Man to do a great deal of good; and is uſually attended with riches and reputation; and we ought to ſuppoſe with wiſdom and knowlege; all which procure Men more or leſs intereſt abroad and influence at home. Moreover, Magiſtracy is appointed of God for this very end, and the Oath of God is upon Rulers to intend the Public Good. There is no power but of God, and the Powers that be are ordained of Him; and to Him they are accountable. They are rais'd by his Providence, and muſt themſelves be govern'd in their high ſtation by his Word, and rule for his Glory and the welfare of their People. Rom. 13.4. For he is the Miniſter of God to thee for good. To ſerve hereunto is the true honour and noble pleaſure of Life; but the damage and miſchief is infinite if the Ruler departs from this point, either by negligence or wilful abuſe of his Power. The good Providence which is equally over us all, and which concerns itſelf for every Individual, and much more for the Body of a People collectively, immediately takes notice of the Indignity to Heaven and the Injury to Men: What is thy Mother? a lioneſs? a She-bear, that ſhou'd have been a Parent and a nurſing Mother.

WHETHER we conſider the Ruler in his Legiſlative or Executive truſt, the making Laws or the ſeeing to the execution of them, he is in both a Servant to the Public, and is to have the weal of his People at heart. Both the Lawmaker and the Judge are in the diſcharge of their p. 33ſeveral truſts to promote the vertue and religion of a People, the public peace and proſperity, to defend the legal rights, liberties and privileges both civil and religious, to ſuppreſs vice & wickedneſs, to ſupport learning, and the means of Education, which is for ever a principal Intereſt of any People. And the Subject is alſo obliged to obey and obſerve the laws in theſe caſes provided, and to aſſiſt the Officers of Juſtice in a legal proſecution of the Tranſgreſſors of them.

IF therefore the Queſtion be, In what Inſta… ces we would humbly ſupplicate and claim the faithful Care and Endeavour of all in power over us for the good of this People; holding our ſelves in our reſpective places bound to ſerve under them & aſſiſt in the ſame noble deſign; I would name,

1. THE reverend Worſhip of God among our People. This was ever the firſt Care of the Godly Princes of Iſrael, from the days of Moſes down to the Reign of good Joſiah, and how pleaſing to God and beneficial to the Public this pious care was▪ let the whole hiſtory of the Kings of Judah witneſs. The chief care of Moſes was for the Tabernacle and Altar of God, and ſo was Davids and Solomons firſt Regard to the Ark & Temple; and the reforming Kings of Judah afterward, who were ſuch Bleſſings in their day, and under whoſe Adminiſtration the loſt glory and proſperity of the Kingdom recovered ſtrangely from time to time, began their glorious Reigns with the Reſtoration of the Temple worſhip, reviving p. 34the pure Inſtitutions of God, and deſtroying the Idols and the Groves. Wherefore,

YOUR firſt care …or your People ſhould be to ſee that God is with them and that they keep with God; and therefore that his holy Sabbaths be ſanctified, his Inſtitutions adher'd to, his Sanctuary be ſet up and frequented every where, his Word be faithfully Preach'd, his Worſhip be ſupported, and his Miniſters be comforted and honour'd in the diſcharge of their duty to the Souls of Men. This is the trueſt Charity to the Public, and the leaſt Reverence to God that the Government of a People can expreſs; and as the proſperity of a People depends on the favour and bleſſing of God, ſo it has been ever experienc'd that the keeping cloſe to the Inſtitutions of God reſpecting his worſhip, is the way to ſecure the Divine favour and bleſſing to a People; whereof the ſtory of Aſa and Jehoſhaphat and Hezekiah are notorious and famous Evidence, and an Example to the Church for ever.

IF then (our honoured Fathers) you think in your Conſciences that the Worſhip of God in theſe Churches, the Miniſtry of the Land and the Orders of Gods houſe here, are as near to the Rule of Gods word, and anſwer as well the Great Ends of Holineſs and Devotion, if not better that what others may more eſteem & prefer; then as you honour God and value the beſt Intereſt of this People, ſpiritual or temporal, abide by and adhere to the ſupport and defence of thoſe Methods of religious Worſhip which we are in.

p. 35BUT do it with Meekneſs and Charity; for your Platform pretends not to perfection, nor to impoſe an Uniformity on the Churches; which is neither neceſſary nor conducive to external Order nor unto Chriſtian Unity, to peace, truth or vital Piety.

BUT if it might pleaſe the Government to go further into the Counſel, the expence & travel, for the Inſtruction of the Natives, the Miſſion of Miniſters into the dark & looſe places of the land, where the Inhabitants are averſs to the Settlement of the Ordinances of the Goſpel among them, and the aſſiſting our New Plantations in their Infancy to have the Preaching of Gods word among them; I judge theſe would be ſo many acts of Piety highly acceptable to heaven, and from which under the bleſſing of Providence both Church and State would reap unknown Benefit.

2. LET Moral Vertue, Sobriety & Purity, Juſtice and Righteouſneſs, be a ſpecial part of your Care for us. Righteouſneſs exalteth a Nation; but Sin is the reproach of any People, Prov. 14.34. The formal and ſolemn worſhip of God is but a mockery of the Holy One, where vice & wickedneſs is not diſcountenanc'd and ſuppreſſed. The Sword is put into the Rule…s hand to be a Terror to evil doers, and a protection of the vertuous and pious: Rom. 13.4. He is a revenger to execute wrath upon them that do evil, but do that which is good and thou ſhalt have praiſe of the ſame. Wherefore as you would ſeek the good of this People, ſave 'em from Self-deſtruction, p. 36and from the Judgments and wrath of God. Exert the power with which God has arm'd and honour'd you againſt Vices and Immoralities which pollute a land & provoke the Divine anger. Let the Laws in force againſt profaneſs, curſing and ſwearing, & Sabbath-breaking be openly reverenc'd and zealouſly executed; and ſo the Laws againſt unchaſtity and uncleaneſs, and drunkenneſs; as well as thoſe againſt unrighteouſneſs and diſhoneſt practices. For theſe vices ſap the foundation of ſociety, peace, ſafety & mutual comfort; and are therefore ſo vehemently abhorred and forbidden by God, who has given us his laws for our good. And for the maintaining the honour of thoſe immutable laws of Juſtice and Charity, whereby the peace, rights, purity and good Order of Mankind are preſerved, God has made Government & Magiſtracy a univerſal & perpetual Ordinance among men. Wherefore let Juſtice have a free Courſe and be impartially adminiſtred, and let vertue and goodneſs have your Countenance and be recommended by your good Example; for the vertue of a People is everlaſtingly neceſſary to their happineſs. This was the great Good that Nehemiah did for his People; he not only built the wall of Jeruſalem and led them in the ſolemnities of Religion, in faſting and prayer and renewing their Covenant with God; but he ſet himſelf to reform their manners, and particularly expreſs'd his zeal againſt thoſe that profaned the Sabbath and defiled themſelves: for which two things eſpecially he begs of God to remember him for good. Chap. 1…. v. 22, 31.

p. 373. AS you would conſult and purſue the true and laſting Good of the Province, and particularly the Vertue and Morals of this People, Let the Invaluable Privileges which we enjoy by the Royal Favour, and the CHARTER in which, they are granted and ſecured to us by the beſt of Princes, be a ſpecial Object of your watchful care. By this we enjoy great quietneſs, and very worthy fruits we reap continually from this Grace of the Divine Providence unto us; and we ought to accept it always and in all places with all Thankfulneſs unto God and the King. This Day is a witneſs to you, in the whole ſolemnity thereof; of the Privilege God has put into your hands to chuſe from among your Brethren Men of Piety and Vertue▪ Wiſdom and Underſtanding, Integrity and Juſtice; Men of a Public Spirit and lovers of their Country; without whoſe adviſe or conſent not a Judge or a Magiſtrate can receive a Commiſſion for the Peace. He that eſtimates not our Charter Privileges muſt be either very Ignorant of the Intereſts of this People, or very unfriendly to them. He that is Inimical to the one, muſt be greatly ſo to the other. We have thoſe that envy us our Advantages, and are ſtriking at our Charter on any trivial pretence and foreign occaſion; but God has hitherto guarded it, and raiſed up Generous Friends whom he has ſpirited to ſtand up in the defence of it in time of danger, among whom the Names of ASHURST and SHUTE will always (I truſt) be had in Remembrance by an obliged and grateful People; whoſe God requite to 'em p. 38all the kindneſs & affection they have ſhown us.

TRULY, might it become me to ſpeak my tho'ts freely before my Superiours, there is no Expence ſhould be eſteem'd too much which may be at any time neceſſary for the defence of the Charter. And I hope the Loyalty and Fidelity of this People to His Majeſty's Government, will ever be ſuch and ſo conſpicuous as to render us not unworthy of the Continuance of his Royal Favour to us.

4. IN the next place I would humbly recommend the honourable and careful ſupport of Learning among this People. It is this that has honour'd us among the Provinces, and been the ſupport of that Religion and vertue which is left among us. Our wiſe and pious Fathers in the Settlement of the Country planted Schools as well as Churches in every Town. Religion and Learning were their equal Care; and I truſt will be their Childrens. Hence it is that they have left an Inſtructed Seed as at this day. That happy foundation the COLLEGE, ſupply'd from the Grammar Schools thro' the Province, has not only ſent forth a number of worthy men for the Pulpit, but alſo for every Chair of honour in the Government. Not only have our Churches had a ſucceſſion of Paſtors, but the State alſo of Judges and Counſellors, and ſome moſt Excellent Governours have our Provinces ſeen, the fair Sons of that beautiful Academy. And whatever Decays the Province languiſhes under in other reſpects the College ſeems to renew its Youth, and p. 39has been ſending out of late a vigorous Iſſue, who in brightneſs of Parts, and alſo in Vertue promiſe to excel. And now we have the Joy to come before You, our civil Fathers, as the Sons of the Prophets once did to Eliſha, ſaying, Behold now the Place is too ſtrait for the increas'd numbers of your Sons! will you pleaſe to enlarge the Houſe for them to dwell in? We truſt you will kindly anſwer ſo reaſonable, ſo welcome a deſire; and moſt readily build on a Foundation which our Fathers laid and which our God has ſignally bleſſed. For what Parents are there that being able, do not naturally delight thus to ſettle their hopeful Progeny!

BUT, my Fathers, what ſignifies a College if there be not a previous care about inferiour Schools, in your ſeveral Towns? Let theſe live I beſeech you; let 'em be worthily ſupplied and decently ſupported; let not the Law in that matter be any where ſcandalouſly evaded. If our Schools languiſh ſo will the State & Church too. We ſhall ſoon grow an Irreligious and a contemptible People if we decay in good Literature. The Education of our Youth is of the laſt Importance to our future flouriſhing in vertue, in piety, in arts, in riches, in wiſdom and reputation. What had we been at this day if it had not been for the pious care of our Anceſtors in this matter? and what will our Poſterity become if we degenerate from them in this point? What will the Government become? and what the Miniſtry? We ſhall have no ſtrong Rods to bear rule, nor able Miniſters of the New Teſtament. p. 40Nor will the world believe that we are the Sons of New-England, whoſe diſtinguiſhing Character among the Plantations has been Sobriety, Modeſty and Literature. But we have found ſo much the Benefit of Learning that I will not give my ſelf leave to doubt of your faithful care for it. So let your Love abound in knowledge and in all judgment.

5. THE preſent Neceſſity and ſtrait loudly calls upon you to ſhew your regard to the Public in conſulting the flouriſhing of Trade, to find out a juſt Medium of Exchange, to redreſs the miſerable fall of Money, & the extravagant prices of all the neceſſaries of life in proportion thereunto; to give a better reputation to the Province Bills, and to prevent every man extorting upon his Nei'bour in raiſing the prices of his own Ware; which like a great many little runs of water unite at laſt in one mighty overflowing ſtream, and ſweep away as a flood the ſmall Salaries you allow your poor Miniſters & School-maſters; and not them only but all the faithful and honourable Servants of the Public in the State likewiſe; while what we call a hundred Pound is really but as ſeventy, if ſo much; and in effect proves the ſame injury to the Receiver as the unjuſt Stewards treachery did to his lord; who when he ask'd the debtor, How much oweſt thou unto my lord, and he ſaid, an hundred meaſures of oyl; he ſaid unto him, take thy bill, and ſit down quickly and write fifty.

I know well that the Public are very Innocent of this wrong, which has been a great while p. 41growing by degrees upon us, and I think has riſen from the groſs want of a Public Spirit in private perſons; every one ſacrificing the common good (and in the end his own and his Childrens welfare) to a little preſent gain. Every body foreſaw what it would bring us to many years ago, and this day Sixteen years you were faithfully warn'd by a venerable Servant of God yet alive with us, and preſent before the Lord at this time, ‖‖Dr. Increa… Math….that you would not go on to endanger the Province by ſending all the Money in it away from a private narrow Self-ſeeking Spirit. And now I ſhould not have preſum'd to have gone into a particular of this nature before this Honourable Audience, if it had not been to bewail the lamentable want of a generous regard to the Public good in our Trade and Merchandize; and to drop a tear over an impoveriſh'd Country that has ſold it ſelf from a private Spirit; all men ſeeking their own only. And now this private Spirit grows manifeſtly upon us from year to year; every body raiſing the price of their own Commodity, and thoſe the Neceſſaries of life more than the Superfluities; and every body acting by one common rule of Mutual Oppreſſion, namely to get what they can, without any conſcientious tender regards to the rule of Juſtice and Mercy, at leaſt in the preſent diſtreſs. And I would in particular offer it to the Conſideration of my People, Whether the poorer Trades-men among us are not too much oppreſſed in the payments that are now in uſe. They are p. 42forc'd to take half in Goods when they need it not for their Families, and ſo are led to go above their degree in cloaths, and to take unneceſſary furniture for their houſes; and what muſt be the End of this at long run but great damage, not to ſay ruine, to the Publick?

TRULY I fear, unleſs it pleaſes God to rebuke this private Spirit among us, that in a little time the oppreſſion of our Poor may come to be near as great as that of the Jews, whereof there was ſo great a cry made in our Context, whoſe ſufferings Nehemiah did as well ſet himſelf to redreſs, as he did the Sabbath-breaking and impure mixtures. The Poor had run themſelves in debt for corn that they might eat and live; they had mortgag'd their lands, their vineyards and houſes to buy bread; they had borrow'd money for the Kings Tribute, to pay their taxes; by which means they and their children were bro't into bondage, and it was no ways in their power to redeem themſelves. When Nehemiah heard this his Anger was very great at the Oppreſſors. He rebuk'd 'em, he call'd a General Aſſembly to redreſs the wrong. He reaſon'd the caſe with 'em and convinc'd 'em by his Arguments. He preſs'd 'em to releaſe their poor debtors, and never to exact again upon them in like manner. He got a promiſe of 'em, he made 'em ſwear it, and then he bound 'em by a Curſe to keep their Oath; He ſhook his lap and ſaid, — So God ſhake out every man from his houſe and from his labour, that performeth not this promiſe; even thus be p. 43he ſhaken out and emptied: — And all the Congregation ſaid Amen, and praiſed the Lord: And the People did according to this promiſe.

O how they lov'd and honour'd the Governour for his Juſtice, impartiality, compaſſion and ſeverity. They were ſome of the Nobles and Rulers that were in the fault, but he fear'd not to rebuke 'em for it; which they themſelves admir'd him for, while the poor were even ready to worſhip him, we may think. Both rich and poor joyn'd in praiſing God for ſuch a Governour.

SUCH let our Honourable Rulers be exhorted from God to approve themſelves unto this People▪ and they ſhall be like Nehemiah the repairers of the breach, the reſtorers of paths to dwe…l in; And like the venerable Mordecai, who knew no Intereſt of his own, nor fear'd any danger to himſelf, in the cauſe of his God and his Country-men, You ſhall be accepted of the Multitude of your Brethren, ſeeking the wealth of your People, and ſpeaking peace to all your ſeed, Eſth. 10.3.

BUT before I finiſh this Addreſs unto our Rulers, let me be permitted to leave with them a ſingle Rule or Caution, and a double Motive.

THE Rule or Caution which I would commend to you in the fear of God is this, That you take heed and beware of Covetouſneſs; that you be Men fearing God and hating Avarice. This is the Character which the Holy Ghoſt has given of p. 44a juſt and upright Ruler: for whatever a mans Accompliſhments may be, if Covetouſneſs bear rule in him, that man is not fit to bear rule over others. For a Gift blinds the eyes of the wiſe, and he that will take bribes can never be ſafe himſelf, nor any under him. It ſinks a brave Soul into all that's mean and baſe, and betrays a man inſenſibly into the moſt unjuſt actions. I know that ſome of the nobleſt Heroes & Patriots that the Engliſh Nation has ever had, were a few years ago branded and blaſted as perſons of a ſordid covetous Spirit: I ſuppoſe becauſe they were not ſuch men of leiſure and luxury, vain-glory and extravagance as ſome others; who tho' they had hearts big eno' to ſpend for their own fame, yet had not heads ſtrong eno' to think day and night for the Public good. But I have never been able to believe thoſe great Servants of the Public any more capable of injuſtice and bribery, than if I had heard want of courage and council imputed to 'em. It was the vile ſlander of …hoſe that envy'd their merit, and have ſince betray'd Europe. And I deſire to thank God that I ſtand to day in the preſence of a RULER, and Rulers who I believe heartily approve all that I can ſay in deteſtation of this ugly Vice of bribery. Particularly I do truly believe that Your EXCELLENCY deſires the Public weal of this People in all reſpects, and that as much is in your power ſo you are deſirous to improve all your Intereſt at Home in defence of our Charter Privileges, and thoſe ſecured to us by many happy ſubſequent Laws. And p. 45this Confidence in Your Excellency ought to endear you to us, and muſt needs oblige us unto all that Gratitude, Reverence and dutiful affection, which may ever make you eaſy and happy in your Government. We truſt that as you have receiv'd the Congregation, the Government of this great Province, ſo that you will Judge Uprightly. It is a People worthy of your affectionate and tender care; for after all our poverty, and our weakneſſes and faults, we are a conſiderable Intereſt of the Kings Majeſty, nor has He a more dutiful and loyal People; and it is a People of God committed to you by the gracious Governing Providence of Heaven.

AND now that I have preſum'd to name the KING, how can I better illuſtrate the Subject I am upon, or what like powerful and acceptable Argument can I ſet before your Excellency and his Majeſty's Council, the Honourable Houſe of Repreſentatives and all his Leige People, as his own Illuſtrious Example, and generous extenſive will for the Good of his Kingdoms, and of all Mankind. This largeneſs of heart like the ſand upon the Sea-ſhore is the ſingular gift of Heaven, firſt to a Prince himſelf and then to his People. And bleſſed be the LORD our GOD who has delighted in the Perſon of our rightful King GEORGE, to ſet him on the Britiſh Throne; and becauſe the LORD had a favour yet to us therefore made He Him King to do judgment and juſtice. Now Regis ad Exemplum: Let us imitate the beſt of Kings and love our Country, and lay our ſelves out to p. 46ſerve it. What vile degenerate heart is there that will not feel the Influence! — And yet I have before nam'd an infinitely greater Example, ſcil. that of the Great and Good GOD by Whom he reigns, and of whom in his gracious and juſt Adminiſtration He is (by His grace) ſo bright an Image. I have ſaid ye are Gods, — then be Good to your People.

MOREOVER, This day of our yearly Solemnity happily falling on the Anniverſary of the Birth of the KINGS moſt Excellent Majeſty, as it muſt needs add to the Public Joy, ſo let it make us Pray the more fervently for the long life and happy Reign of the King, and the beſt Bleſſings of Heaven upon the Head and Heart of their Royal Highneſſes the PRINCE and PRINCESS of Wales, and their Illuſtrious ISSUE; that in long Succeſſions they may ever reign in the hearts of all that have at heart the Intereſts of Juſtice and Piety, the Proteſtant Religion and the Liberties of Britain; and be ſtill unto ſuch thro' the lateſt Poſterity, as the KING is to us, like the Light of the Morning and as the breath of our Noſtrils.

I have but one Motive more to urge you with, my Honoured Fathers, and it is a very Melancholly one, the mention whereof ſhould be very affecting to us this day. It is this, Your time of Public Action for the Service of God, your King and Country is very ſhort. We ſeldom come much into Public Service and influence, till we are deſcending p. 47from the Hill of life to our graves. You muſt be working therefore the works of him that ſends you while it is day, the night cometh. You have awfully ſeen this dark year that you muſt die like other men. No leſs than four of His Majeſty's Council have we bury'd in this Town ſince the laſt Election, and I hear of no leſs than ten of the Houſe of Repreſentatives deceas'd this laſt Winter, beſides a Generation of pious uſeful Men thro' the Province, and moſtly Aged perſons, a great part of our glory and defence. It becomes me in this Audience and on this Occaſion again to bewail thoſe breaches on the Public, and to drop a freſh tear over the graves of ſo many worthy perſons lately taken from our heads. And while we riſe up and bleſs their Memory, let men in Public place hear the Voice of God more immediately directed unto them, and remember the Account they muſt ſhortly give every one of himſelf to God.

YOUR WINTHROP, and your HUTCHINSONS were ſincere & hearty lovers of this People, & prov'd themſelves ſo in the Evil times as well as the Good which have paſs'd over us. And the Name of BELCHER ought alſo to be endear'd to us in all future times, for that one generous Order which he ſent to his Son in London, when a black cloud was gathering over us which threaten'd our Charter. — I am juſt going off the Stage (ſaid he in his Letter) and may not live to ſee the diſtreſſing Inconveniences of ſuch a loſs; yet I can't but be in pain for my p. 48Country and People, whoſe proſperity has been always dear to me. — I do therefore with all tender Concern for the good of this People recommend it to you that you improve all the Intereſt you can poſſibly make to ſecure our Charter privileges. Upon mature deliberation my mind and deſire is, that if there be any rational proſpect to preſerve theſe Privileges, you ſpare no Money to effect it. — It matters little how your Endeavours may be entertain'd by men, I am well ſatisfy'd you will do what is pleaſing to heaven. And if Providence ſhould honour you to be an Inſtrument to lengthen out the Tranquillity of this People, you will upon a juſt reflection never repent it. And whatever the event may be, I ſhall lay down my head in the Grave in greater peace, under this ſenſe that I and mine have labour'd to our utmoſt in this critical Juncture to ſerve the proſperity of our Country.

THUS that Letter: And to it we very much owe the ſatisfactions we enjoy to day. I eſteem the mention I have made of it the leaſt piece of Gratitude and Juſtice due from me, as a lover of my Country; and if by it I may provoke to Emulation You that are my fleſh; I mean all the Sons of New-England.

AND now to enforce all that I have ſaid, I come to the third and laſt part of my Text, which is,

p. 49III. AN Aſſurance from GOD unto you, that He will think upon you for good according to all that any of you have done or ſhall do for this People. You may humbly look over it all, and then look up to Heaven with a lowly ſatisfaction, and ſay— think upon me my GOD for Good. God is not unrighteous to forget your work & labour of love. Act for his glory, in his fear, by his word, ſeek his conduct, regard his Judgment and depend on his reward.

HE will think upon you and furniſh you for Service, while you think of Him and ask wiſdom of him. He'll think upon you and accept your goodwill to his Name & People. He'll think upon you and direct an honeſt heart into proper and ſuitable meaſures; for the way of man is not in himſelf. He'll think upon you & protect and proſper you, while you commit the keeping of your Souls to him in well-doing. As Jehoſhaphat ſaid to his Judges, Deal courageouſly & the Lord ſhall be with the good. He'll think upon you and bleſs you it may be in …mporals, as he did Solomon, Aſa, Jehoſhaphat, Hezekiah and others; with riches and worldly goods, with reputation and eſteem, honour and fame; the love of them that are good and the ill word only of the vile and wicked; beſides the Recompence which is ſure & certain in the Reſurrection of the Juſt. Wherefore as Azariah ſaid to Aſa in a mighty Audience, — Be ſtrong and let not your hands be weak, for your Work ſhall be rewarded, 2 Chron. 15.7.

p. 50IN a word, Think you as you ought of God and the Public, and God will think of you tho' men forget and neglect you, or tho' they may cenſure and reproach you, injure and abuſe you. If worn out with Age you prudently withdraw your ſelves, and receive an honourable Quietus, or if you are laid by before in diſpleaſure or with ſlight, yet God will be with you in your eaſy receſs. But above all when you come to die, and take the final leave (as in a little time you muſt) whether of a grateful or an ungrateful world; then God will think upon you, and the Conſcience of a well ſpent life, a faithful Stewardſhip, ſhall brighten your laſt hours it may be, and be a bleſſed Earneſt of the Joy of the Lord.

AND now,

1. LET this be a comfortable and encouraging Word to all ſuch as love & ſerve their Country. Let the bleſſing of God ever come on that Man! may the Great GOD ever think upon him for good! and let all the People ſay, Amen. Let ſuch a one know that however low or ill he may think of himſelf, yet God thinks well of him. Whether you ever appear a Servant of the Public, or if it be never known to men that you ſerv'd it, yet God knows and notices it. Be you Young and entring the world with good and generous deſires to do good in it; Go in this thy might, — the Lord is with thee thou worthy Man! Or has God already put honour upon you, and call'd you forth upon the Public Stage; ſee to it that you ſerve your Generation according to the will of God; do worthily in Ephratah, & be famous p. 51in Bethlehem. Or be you quitting the Stage of action under the decays of age, God will ſtill think upon you in the time of old age, & not forſake you when your ſtrength faileth.

LET me preſent before you the Record of the Conſolation enjoy'd by three brave & pious Men, the one laid by by Men, the ſecond thrown by by Providence, and the laſt call'd to die ſuddenly after a life of Public Service to the Iſrael of God.

THE firſt was Samuel, whom the Lord called when but a child, and continued at the head of Iſrael unto old age; but when the People grew weary of him, and God bid him acquieſce and lay down, he did it gloriouſly after an unſpotted Adminiſtration. He preſented himſelf in a vaſt Aſſembly of Iſrael, and dar'd to ſay to 'em, I am now old and gray-headed and my Sons are with you; and I have walked before you from my Childhood unto this day; Behold here I am, witneſs againſt me before the Lord and before his Anointed; Whoſe ox have I taken? or whoſe aſs have I taken? or whom have I defrauded? whom have I oppreſſed? or of whoſe hand have I received any bribe to blind mine eyes therewith? And they ſaid, Thou haſt not defrauded us, nor oppreſſed us; neither haſt thou taken ought of any mans hand. And he ſaid unto them, The Lord is witneſs, and his Anointed is witneſs this day, that ye have not found ought in my hand.

THE ſecond was Job, that perfect and upright man, who refreſh'd himſelf in his aſhes & boils when Providence ſeem'd to have thrown him by as a broken veſſel; for his Righteouſneſs he hold faſt and would not let it go; and his heart did not p. 52reproach him within, tho' his ulcers were nauſeous and painful without. He remember'd how he was wont to go out to the Gate, and when he prepared his ſeat in the ſtreet; how when the ear heard him it bleſſed him, and when the eye ſaw him it bare witneſs to him; how he delivered the poor that cryed and the fatherleſs, and how he brake the jaws of the wicked; and he appeals to God if his ſtep had turned out of the way, and his heart walk'd after his eyes, or any blot had cleaved to his hand. Thus his witneſs was in Heaven, and his record was on high.

THE third was Hezekiah that great and good King of Judah, who being ſick unto death receiv'd a meſſage from God to ſet his houſe in order; upon which he was able to look up to God and ſay— Remember now O Lord I beſeech thee, how I h…ve walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight. A mighty Prayer for a dying King! happy the Ruler that can Pray thus in his laſt hours! in ſuch peace and comfort we have ſeen ſome of our faithful Rulers lately expire. And may the Conſolations of God abound to all that ſurvive in their Spirit.

2. WILL God think of Public Spirited Perſons for good? then let it be a Rule and law to us to do ſo too. It is but Juſtice and Gratitude in a People to remember and reward the Public Services & Benefits done them by any. Never let our Benefactors be forgotten by us. That Country little deſerves any that is not careful and juſt to acknowledge and honour 'em. Who will think p. 53upon that People for good, who do not gratefully think on them that do 'em great and manifeſt kindneſſes? Nay will God think upon 'em, to raiſe 'em up more friends?

THE Rulers of a People are the Judges of benefits or injuries done to the Public; and 'its a matter wherein they ought to ſet themſelves to judge calmly and impartially. And I am bold to ſay, they are not Public Spirited if they do it not. And if they judge in their conſciences that great Good has been done to their Country by any Perſon or Perſons, the Public thanks and regards (as the matter may require) are due to ſuch Perſons, be they of our ſelves or be they Strangers, by the ſtricteſt rules of honour and honeſty, as well as wiſdom and policy. This is an eternal Principle of truth, and rule of righteouſneſs.

WHEREFORE let this People ever think of them for good who are honour'd of God to do 'em good. Be they dead? let their Names live with us: let them be had in everlaſting remembrance: Do they yet remain with us? let us always think of 'em with love and honour, let us bleſs and pray for 'em, (May they live and not die, and let not their Names be few) and if need be let us ſtand by and defend 'em; accounting 'em among the Good Men for whom one would even dare to die.

BUT God forbid among us that baſe and helliſh ſpirit, which we our ſelves have known in other Places wiſer & greater than we, whereby the beſt Friends and Servants of the Public p. 54have been by ſome factiouſly and maliciouſly defam'd, bely'd, revil'd; and the vile ſlanders as eaſily taken up & weakly given into by others; to the ruine of the Public, & to the grief & ſhame of good men that love it. Such was the guilt and wretchedneſs of Iſrael in the day of Abimelech, and the Moral of Jothams fable was to reprove and reproach the baſe ingratitude. Mind how he introduces it, — Hearken to me ye men of Shechem that God may hearken to you! — and how he cloſes it, — Now therefore if ye have done truly and ſincerely, if ye have dealt well with Jerubbaal and his houſe, and have done unto him according to the deſerving of his hands —. But was this only Jothams private reſentment? No, the Ingratitude was firſt to Heaven which had raiſed up Gideon for them, and the Holy Ghoſt ſpeaks of it with indignation, Judges 8.34, 35. And the children of Iſrael remember'd not the Lord their God who had deliver'd 'em, neither ſhewed they kindneſs to the houſe of Gideon, according to all the Goodneſs which he had ſhewn to Iſrael. — But far be any thing like this from this People.

ONCE more,

3. IF God will think of Public Spirited Perſons for good? then how do you think he will remember them for evil that hurt and injure his People? and what a melancholly reflection does our Text lead them into, who are careleſs of doing any thing for its good?

WHAT is there for God to think upon, done by too many in the places and with the talents aſſigned them? Go wicked and ſlothful Servant, p. 55carry thy Lord his Money, and tell him thou haſt hid it in the earth, but that he has his own again, tho' without uſe or improvement: but tremble to think what you will hear from him again, Take the unprofitable wretch away, and caſt him into utter darkneſs.

BUT the hurtful and injurious to his People, God will remember them to judge 'em: as Nehemiah imprecated againſt ſpiteful Tobiah & falſe Sanballat, Neh. 6.14. My God think thou upon them according to their works, and on the reſt that would have put me in fear. Theſe reſt were from among themſelves, baſer to this good man than his Samaritan foes; for there were many in Judah ſworn to Tobiah, (a thing moſt horrible to hear) and of them ſome Prophets and Nobles treacherouſly correſponded with him by Letters; Men that ſlily ſpake well of him to Nehemiah, and who as baſely betray'd him to Tobiah. (See Chap. 6.17, 18, 19.) Thus they vext their good Governour, trying to diſpirit him & weary him out. All their tho'ts were againſt him for evil, but his God tho't upon him.

IF any that hear me this day bear an ill will againſt this People, let me cordially adviſe 'em to forbear, and to fear to injure 'em; for God ſees miſchief and ſpite to requite it with his hand; he remember'd the children of Edom, their inſult and cruelty in the day of Jeruſalem. And we know the times when he ſuffer'd no man to do them wrong, yea he reproved Kings for their ſake; and they that touched 'em touched the apple of his eye.

BUT i… is time that I draw to a Cloſe, and from all that … been ſaid let us be earneſtly entreated, perſwaded, exhor…, admoniſhed to love the Religion and Liberties of our Country, and live as much as we can in our reſpective places to the glory of God and the benefit of Mankind. Let us diſdain to … uſeleſs, deſire to be ſignificant, and yet preſerve humility and modeſty which ever adorns them that excel. Let integrity and uprightneſs preſerve us, and commend us to … favour of God. Let it content us to do good and not be ſeen by men, and look for our reward in the unſeen glory honour and Immortality. Finally, let us refreſh our ſelves with the frequent meditation of the glorious Reſt into which our Fathers are enter'd, who with a pious zeal ventur'd and ſpent their lives and their eſtates to ſubdue this Wilderneſs for God, and laid the foundation of this our Zion thro' unknown difficulties, hardſhips and hazards. Let us recount to our Children the worthy deeds they did, and all the wonderful works God did for them: in what Spirit, to what end, in what manner, with what veiws they acted; much the ſame with thoſe which acted Nehemiah, on whoſe holy mind the pure laws and worſhip of God lay uppermoſt: And then let us contemplate how God own'd, protected and proſper'd 'em, how he drove out the heathen and planted 'em, how they got the Land by his arm and the light of his Countenance; and ſo relying on the ſame grace and preſence of God with us, let us tread in their ſteps and be animated with their Spirit, till we alſo are gathered to them in peace and honour.

AND now bleſſed be the Lord that hath given reſt unto his People. — The Lord our God be with us as he was with our Fathers, let him not leave us nor forſake us—Let your heart therefore be perfect with the Lord … to walk in his Statutes and to keep his Com…ents.—And the Lord maintain the Cauſe of … at all times▪ as the matter ſhall require.

FINIS.

End of the text · Benjamin Colman, The Religious Regards We Owe to Our Country (1718)