The duty and interest of a people to sanctify the Lord of Hosts. A sermon, preached before the General Assembly of the state of Connecticut, at Hartford, on the day of the anniversary election, May 8th, 1777. / By John Devotion, A.M. Pastor of the Third Church in Saybrook.

An Election SERMON.

ISAIAH, VIII.13.

Sanctify the LORD of hosts himself, and let him be your fear, and let him be your dread.

THE words chosen as the theme of the ensuing dis∣course, come recommended to us at this day of tribulation, as the direction given to the suffering Jews, to support their minds under the terror and troubles of persecutors, while they suffered for righteousness sake: But their pertinence in this day of war, may appear from their connexion with the scripture history which gives occasion to them; which therefore I beg leave to narrate; not, my hearers, because you are ignorant of it, but because a fresh remembrance of it gives me an ad∣vantage in laying out my plan.

AHAZ, at the time of this prophecy, was king of Judah, as Pekah, son of Remaliah, was of Israel; the capital of whose kingdom was Samaria. Upon the throne of Syria was Rezin, whose metropolis was Da∣mascus. There was also Assyria upon the river Eu∣phrates, with a powerful monarch then on the throne.

REZIN and Pekah entered into a confederacy, against the king of Judah, to dethrone him, and set up in his room the son of Tabeal. The news of this confedera∣cy occasioned great fear to the house of David. The LORD therefore ordered the prophet Isaiah to go forth

with his son Shear-Jashab, (whose name signified a remnant shall return) to meet Ahaz, and say to him,

take heed and be quiet; fear not, neither be faint hearted;

and to assure him, that the evil counsel which Syria and Samaria had taken against him, should not come to pass; but that within three score and five years, Ephraim, i. e. Samaria should be broken, that it should not be a people.—However, their belief of this was required, as a condition of fulfilment,

if ye will not believe, surely ye shall not be established.

The LORD moreover commanded Ahaz to ask a sign; but he, accounting this a tempting the LORD, refused. GOD, after rebuking him, gave this sign,

Behold a virgin shall conceive and bear a son, and shall call his name Immanuel —For before the child shall know to refuse the evil and chuse the good, the land that thou abhorest shall be forsaken of both her kings.

That is the child Shear-Jashub, says Mr. Henry.

"MOREOVER, the LORD" commanded the prophet to

take a great roll, and write in it with a man's pen, concerning Mahar-shalal-hash-baz,

perhaps to enrol his name as one promised by GOD to him: where∣upon

he went in unto the prophetess, i. e. his wife, and she conceived and bear a son,

and the LORD commanded him to "call his name Mahar∣shalal-hash-baz," i. e. make speed to the spoil, or hasten to the prey. Whence the prophet says,

Behold, I and the children whom the LORD hath given me, are for signs and for wonders in Israel.

This promise is also added,

For before the child shall have know∣ledge to cry, My father and my mother, the riches of Damascus, and the spoil of Samaria shall be taken away before the king of Assyria.

It is worthy of notice, that some in the kingdom of Judah, which was the most righteous and equitable government then on earth, were uneasy under it, and desirous of being under

Rezin and Pekah, which is elegantly expressed,

For as much as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son,

&c. whence, it is evidently no uncommon thing, for persons to be uneasy, under the most mild and righteous government, which the GOD of heaven hath established.

WHEN the king of Judah, and his nobles heard of this league between Rezin and Remaliah's son, they were all so fast, for entering into a confederacy with some power to assist them, which was disagreable to to the LORD of hosts; for he would have his people have their dependence upon him, and look to him for salvation. The prophet was therefore instructed of GOD, to divert them from a confederacy. He therefore represents the alliance of Syria and Samaria, and the futility of their league, v. 9, 10, and lays before them the instruction GOD gave him respecting that affair;

For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not A con∣federacy to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.

GOD impressed his mind fully—made him strong against the prejudices of the people who at that day, seemed to think of no other way of deliverance, but by confront∣ing force with force. The way of that people which GOD would not have him walk in, was also a sinful fear, to the neglect of a religious dependance upon GOD's almighty arm for salvation. They neglected repent∣ance and reformation, and were about to guard them∣selves against distressing fear, by a confederacy. Our text points out to us the will of GOD at such a time. "Sanctify the LORD OF HOSTS himself," &c.

IN a time of eminent danger, when multitudes com∣bine against the people of GOD, instead of mitigating

their fear by a confederacy, it is their duty and interest to sanctify the LORD of hosts himself, and make him their fear, and dread. * 1.1

THIS subject may naturally be considered in two parts.

• I. To show wherein this sanctification of the LORD of Hosts consists.
• II. THAT it is the duty and interest of GOD's people, thus to sanctify him in such a time of danger.

AS it was the distressing fear of an invasion, that occasioned this direction, which GOD would cure by turning this passion to its true object: suffer me to re∣mark a word upon it in this place.

FEAR is of all passions in man the most frantic, and least under the government of reason, and yet of all pas∣sions the most natural and deeply rooted in sensitive nature; therefore, common to man with all other crea∣tures, which have any considerable degree of sense; crea∣tures which scarce betray any other passion, evidence the force of this, in flying danger. While the object of fear, whether real or imaginary, is strongly painted on the imagination in all the horror of dreadfuls, all the reasoning of men can't allay it. You may as well at∣tempt to reason a dead man to life, as to conjure down fear by reason. There is no cure for it in nature, but this in our text, (nam.) placing before the mind an ob∣ject more fearful, yet an object of trust; so turning men from a sinful to a religious fear. This is the way GOD takes to bring all undue passions in fallen nature to regularity, by placing them upon their genuine ob∣jects, where there is no danger of excess.

PASS now to shew wherein this sanctification of the LORD of hosts consists; where, for brevity sake, it may be remembered, that the word sanctification conveys different ideas, according to the agent acting, or the ob∣ject towards which it is acted. When GOD is the agent, and inanimate matter the object sanctified, it is setting a part any thing from common to holy uses. When GOD is the agent, and rational yet fallen man the object, it is the renewing such "after the image of him that created him." When man is the agent, and GOD the object, as in our present discourse; it is the acting forth, holy dispositions and affections of renewed nature suitably, towards the various perfections of DEITY; and since religious fear with reverence is due in regard to all his perfections, attributes and manifestations, the whole of religion is summed up in the fear of the LORD. Sancti∣fying the LORD of HOSTS, and letting him be our fear and our dread, are but synonimous, though explanative terms. This sanctification of the LORD of HOSTS con∣sists in a belief of the being of GOD; this is the great foundation of natural religion, without which there can be no true religion. "For he that cometh to GOD must believe that he is." To pretend sanctity, or la∣bour to establish vital piety, gospel holiness in men's hearts, without this foundation principle, is as absurd as to pretend to lay the top stone in the air before the foundation is laid on the ground. When St. Paul went to gospelize the Romans, then an heathen nation, he first laboured to establish this foundation principle, shewing them, that their idolatrous practices stood in the face of natural religion. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, &c." The same weapon did he use, to cast down Athenian superstition, which he had evidence of from the "altar, with this inscripti∣on,

TO THE UNKNOWN GOD, whom there∣fore ye ignorantly worship, him declare I unto you." And this was but following GOD's own method of deal∣ing with Israel, when they had been hundreds of years in sight of Egyptian idolatry. To establish them in a belief of his being, and supreme power over all pretend∣ed gods, were directed the miracles of Moses before Pharaoh—their deliverance at the red sea—the pillar of "the cloud by day," and "the pillar of fire by night," the daily supply of manna, and the preservation of their cloathing upon them. To this end, after disciplining them by the greatest General of that, or perhaps of any other age, he led them on to battle, and victory, (Moses praying to Israel's GOD) and afterward in answer to Joshua's request, made the "sun stand still upon Gi∣beon, and" the "moon in the valley of Aijalon," to convince them that he was the author of nature, and LORD of the hosts of Heaven. This, after the purposes of heaven were accomplished upon that unbelieving generation, laid the foundation for that eminent piety, which was the glory of that nation; and was ever after remembered by GOD with complacency. "I remem∣ber thee the love of thine espousals, when thou wentest after me in the wilderness."

IN a steadfast belief that he is the LORD of HOST, that all hosts of angels, men, animals, insects, yea and devils, are under his supreme command and sovran controul. To establish this foundation principle—this most effec∣tual guard against idolatry, did the GOD of heaven work a miracle, and constrained the proud monarch of Babylon to acknowledge, that his "dominion is an everlasting dominion, and his kingdom is from gene∣ration to generation. And all the inhabitants of the earth are reputed as nothing: and he doth according to his will in the army of heaven, and among the in∣habitants

of the earth: and none can stay his hand, or say unto him, what dost thou?" This truth, fully be∣lieved, shews us, that angels, or men, or animals, or in∣sects, or the hosts of heaven, or the elements, must act according to his command; either as instruments of vengeance to correct a backsliding people, or as minis∣ters of salvation to his chosen ones. "Fire and hail, snow and vapour," with "stormy wind fulfilling his word." Angels as ministering spirits, ministring to them who shall be the heirs of glory, or ministers of vengeance, to his people's adversaries—the stars in their course to fight against whom he pleases. In consequence of this sovran authority, he has an uncontroubled in∣fluence over the minds of men; either to inspire them with greatness of soul, to perform the services to which he calls them, in his providence, as upon Saul's promo∣tion to royalty "GOD gave him another heart," or to deprive the wisest counsellors of their wisdom. "He leadeth counsellors away spoiled, and maketh the judges fools—he looseth the bands of kings, and girdeth their loins with a girdle. He leadeth princes away spoiled, and overthroweth the mighty. He removeth away the speech of the trusty, and taketh away the understanding of the aged. He poureth contempt upon princes, and weakeneth the strength of the mighty." It is common with GOD, to suffer a spirit of deception to come upon the counsellors of a people, when he means to destroy them. "The princes of Zoan are become fools, the princes of Noph are deceived, they have also seduced Egypt, even they that are the stay of the tribes thereof. The LORD hath mingled a perverse spirit in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vo∣mit." At other times he suffers a panic to seize the mind, and thus routs formidable armies. The dream of a common soldier, told in the camp of Midian, with

the sudden manoeuvre of Gideon according, to GOD's direction, accompanied with but three hundred men, became the occasion of a compleat rout, and total overthrow of that numerous host. These instances show the sovran influence of the LORD of hosts over kings, princes, and powerful armies. Are hosts of men rais∣ed, armed, and directed against a kingdom, nation, or people? It is by the permission of the LORD of hosts▪ they are under his direction and controul. "Hitherto shalt thou come, but no further." Senacherib must not come into the city, "nor shoot an arrow there, nor come before it with shield, nor cast a bank against it."

THE LORD of hosts, sends powerful oppressing monarchs against the rod of his inheritance, sometimes as the rod in his hand, to correct, and chasten his people for their sins; some times to shew his people his power and presidency over all hosts, and to humble them who blaspheme the GOD of Israel. The destruction of Pha∣raoh and his hosts in the red sea—of Senacherib's army, and the breaking in pieces Syria, and Samaria, whose combination occasioned such consternation to the house of Judah, evidence this; neither can we sanctify the LORD of hosts, without such or similar conceptions of him, and of his power over all hosts of angels, men, yea and all nature.

TO sanctify the Lord of Hosts himself men are to have their dependance upon him, as the supreme ruler over all, to defeat the devices of their proud enemies, and prevent them from accomplishing their intended enterprize. The sin of GOD's people at that day was, that upon hearing of a league between Rezin and Pe∣kah, they endeavoured to allay their fear by a confede∣racy. When GOD smites his people to bring them to a repentance of their sins, and to trust in him, it is an un∣happy mistake in them, to seek relief from their fears

by a confederacy;* 1.2 as though an human arm could defeat the purposes of Heaven; or the Almighty wanted to see "the young men arise and play before him." This is both our sin, and our misery, as it leads the mind off from the grand object.

HOLY David, seeing the inclination of men to place their dependence upon an arm of flesh, to a neglect of the true GOD, said, "Put not your trust in princes, nor in the son of man, in whom there is no help." As though he had said,—you may see the insufficiency of such helpers, from the consideration of their being but mor∣tal, short lived creatures: "His breath goeth forth, he returneth to his earth, in that very day his thoughts perish." Wherefore, instead of putting your trust in them, whether prince, people, a mighty host, or in a confederacy—sanctify the LORD of HOSTS himself; make him the object of your fear and dependance; "Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his GOD." Making a league, and trusting in that and in man for salvation out of the hand of enemies, are opposite to sanctifying the LORD of HOSTS himself.

AS our GOD is a GOD of invariable justice, righte∣ousness, truth and faithfulness, so, to sanctify the LORD, we are not only to approve of them in speculation, but become followers of him in the practice of them, "as dear children," which, when done in the fear of the LORD of HOSTS, and in obedience to his commands, is true practical knowledge of GOD. "Did not thy fa∣ther eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the

poor and needy, then it was well with him, was not this to know me? Saith the LORD." Where there is nei∣ther sense nor practice of equity—moral honesty—no regard to moral obligation, there can be no true reli∣gion. A righteous, holy GOD holds himself bound to punish all violators of such solemn obligations. "See∣ing he despised the oath by breaking the covenant (when lo, he had given his hand) and hath done all these things, he shall not escape."

THIS LORD of HOSTS whom our text calls us to sanctify, is no other than ELOHEIM—the great "Captain of our salvation," who appeared unto Jo∣shua as Captain of the LORD's host. Unto him hath the father committed all power "in heaven and in earth," and set him at his own right hand in the hea∣venly places, far above all principalities and powers, and might and dominion, and every name that is named not only in this world, but also in that which is to come. And hath put all things under his feet. For he is by nature, and by the act of creation, their lord and proprietor. "For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: All things were created by him and for him. And he is before all things, and by him all things consist." St. Peter sums up gospel holiness in the words before us, "But sanctify the LORD GOD in your hearts:" Opposed to this, stand, prophanation of GOD's name, titles, attributes and word;—rejecting CHRIST the son of GOD, a divine person, with his doc∣trines and precepts; also covetousness, which is idola∣try. This fruitful source of evil ought to be exposed to view, for it sets up the world, and the things of it in the place of God. "That he may set his nest on high, that he may be delivered from the power of evil." That dependance which holy ones have upon GOD, in

the way of his wise and kind protecting providence, the covetous place in gold "which is their hope," and in "fine gold" which is their "confidence." Mam∣mon is sparing of cost for things that respect GOD or godliness. It may spare a little to keep its votaries in countenance among men; but it is liberal even to pro∣fuseness and dissipation towards its friends, "the lust of the flesh, the lust of the eye, and the pride of life." This very profusion the coveteous man presses into his service, as an invincible argument, that he is free from covetousness. The liberality of the idolator to∣wards his beloved lust, is a perfect description of the covetous man, in regard to his darling lust. "They lavish gold out of the bag, and weigh silver in the ballance, and hire a goldsmith, and he maketh it a GOD: They fall down, yea they worship." This opens to view that seeming contradictory behaviour of the co∣vetous man's sparing parsimony in matters that respect GOD—acts of benevolence and deeds of charity, to them that are in distress. From this source spring oppression, extortion, and the avaricious unmerciful exactions, of the covetous, to magnify their GOD. Mammon in the heart dissolves moral obligations, breaks over the bonds of justice, mercy and fidelity; or rather by its sorcery makes them appear, but silly bands fit only to bind scrupulous consciences. From this view see how effectually it will prevent men under its influence, from sanctifying the LORD in their hearts.

ONCE more. The lust of domination greatly op∣poses this sanctification of the LORD. As the law of gravitation acts upon matter, pressing it to the center, unless some superior power resists it: So the love of superiority,—the lust of domination runs through fal∣len nature. The author of nature many times suffers

this to ballance, and counteract itself. When it arises to tyranny and cruel oppression, the love of power and liberty, joined to resentment of injury, urges on the oppressed to curb and destroy it in the tyrant. This lust, when entrenched behind powerful armies, or the shadow of a righteous constitution, whose vitals are con∣sumed by venality, bribery and corruption, is the plague of mankind. When mortal men, by art, or stratagem, or superior craft, have attained to despotic sway, this lust still rages; it thirsts for all power, that no one may have opportunity to oppose, controul, or cast it down. This, through a kind of state magic, brings per∣sons over whom such lordship and authority are exercis∣ed to call them benefactors. Such will always rejoice in the adulatory addresses of fawning sycophants: Be∣cause by these they have the confession of them over whom they exercise this authority; that they are their benefactors; and so are by their own concessions cut off from any pretext to oppose such domination. This lust, though most visible and odious, in persons at the upper end of the world, may however be seen in every class of men, from Nimrod, the "mighty hunter," down," down to the punster in the meeting of merry Andrews. He that dispairs of gaining this superiority by arms, will seek it in some other way: some in dress, others in popularity, others in a little exaltation in of∣fice. From this springs envy at the promotion of my neighbour above dear me: Hence canvassing at elec∣tions for places of honor and power: So equity, righ∣teousness and public good are often sacrificed to this lust of domination: So dear self is adored; but the LORD of Hosts not sanctified, The only cure of this evil is by the sanctification of the soul, which brings it to esteem superiority in righteousness and goodness,— "And the upright shall have dominion over them in the morning."

PRAYER, comprized by our Saviour under the term of thanksgiving, is a duty which would have been obli∣gatory upon man though he had remained innocent.

THE gift of a Saviour, and the blessigs of that "co∣venant ordered in all things and sure," lays a founda∣tion for petition, for pardon of sin, and deliverance from evils. This Moses the servant of the LORD used, when GOD's people were encountering their enemies. Our GOD would have us sensible, that we are dependent up∣on him for victory. "Some trust in chariots, and some in horses, but we will remember the name of the LORD our GOD."

SINCE Moses has set the example, we may safely de∣termine that it will be no dishonor to the greatest Ge∣neral, to join this spiritual, with the carnal weapons of warfare. It is only by the LORD that men can tri∣umph over enemies.

IN such faith and practice, fear of man may be over∣come by a christian fear of the LORD of Hosts, and such may (through grace) say with Holy David, "Tho' an host should encamp against me, my heart shall not fear: Though war should rise up against me, in this will I be confident." Other instances of sanctifying the LORD of Hosts, are passed over.

II. It is the duty and interest of GOD's people to sanctify him, especially in times of iminent danger. The private centinel, under the wisest and ablest Ge∣neral on earth, is not under so powerful obligations, to an implicit observation, of general orders, as we are to obey this King of Kings. Upon him we are depend∣ent for "life, breath, and all things." The obligation arises from the relation God has put us in to him, by creation: All is from him and all due to him; and

for disobedience we are holden unto judgment, not meerly the loss of temporal, but also of eternal life. The obligation is renewed upon us, by that gracious act of redemption. "Ye are bought with a price; therefore glorify GOD in your body, and in your spirit, which are GOD's."

ALL the benefits of the new covenant are as so many cords binding us. By all these "tender mercies of the Lord" are we befought. He is the greatest benefactor of man: Gratitude calls for it. Man's mouth in inno∣cence was filled with arguments for this service. The very situation of man in respect to the other creatures— Lord over them, as though the great high priest, over the lower creation, to offer up a tribute of praise on their behalf, points him to this duty; but the constitu∣tion of Heaven, committing all power to the "Cap∣tain of our salvation," and the express requirement of it by Israel's God, from a covenant people, make all other arguments needless.

IN point of interest, this is the only thing that can give safety. Real holiness is the best defence. When salvation is the walls and bulworks of a people, they must be happy. "The eyes of the LORD are upon the righteous, and his ears are open to their cry. The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth." When vital piety reigns in the hearts of GOD's people, their light shall "break forth as the morning, and their health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the LORD shall be thy rere∣ward" When a man's ways please the LORD, he maketh even his enemies to be at peace with him. This holy fear of our GOD, is the alone principle, ex∣cept that of stupidity, or carnal security, or presump∣tion, that can prevent the fear of man, and of their

threatnings.—Our LORD ever applied this, as the all∣sovran remedy against the fear of man. "Fear not them that are able to kill the body," &c. When his disciples were thrown into consternation, at the thought of his departure; observe the cure prescribed by this in∣falliable physician—"Ye believe in GOD: believe also in me." The apostles, sanctifying the Lord in their hearts, possessed their souls in peace. "None of these things moved them."—They rejoiced in the LORD, and went on quiet, in the midst of most eminent dangers. This is a certain way to secure his protecti∣on, to obtain dominion over enemies, and to enjoy the real enjoyments of "the glory of all lands." "O that my people had hearkened unto me, and Israel had walk∣ed in my ways! I should soon have subdued their ene∣mies, and turned my hand against their adversaries. The haters of the LORD should have submitted them∣selves unto him: but their time should have endured forever. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee."

IMPROVEMENT.

THE LORD of hosts is to be sanctified in the great affair of war: contrary to which, is boasting at putting on the harness; or in case of success, sacrificeing "unto their net, and burning incense unto their drag," as tho' there was no peculiar presidency of the LORD of hosts in the whole affair.

WHEN nations confederate against GOD's professing people, the voice of heaven's king to them is "sancti∣fy the LORD of hosts himself,"—put your trust in him, make him your help and shield.

OUR text, in connexion with the context, shews us,

that vital piety, a sacred regard to justice, mercy, hu∣mility, fidelity, and sanctity, is the readiest way to an honourable, and safe issue, of a war that threatens the very being of a state.

BESIDES, the view we have taken, of the absolute dependence, and subjection of all created beings, to the will, and direction of the LORD of hosts, plainly invites us, to make him our father and friend. Then may we boldly say, "The LORD is my helper, and I will not fear what man shall do unto me."

SINCE the LORD of hosts points out sanctification of his name, as the sure way to salvation, from the power of an enemy; it is lamentable to find gentlemen of the military department, so frequently dealing in open profanation of his name; and it is for a lamentation, that our militia, as soon as they set their faces camp-ward, seem to think themselves set free, from all obligation, to reverence the GOD of armies. Is it not for this, that "many have been weak and sickly among you, and ma∣ny sleep?" The affair of Achan, should teach all christian people, that cursed things are mortal causes of defeats.

THE abounding of wickedness, the lust of inordinate gain, the apparent covetousness, leading men on to ex∣tort from, and oppress their follow servants, because they have it in their power, are doubtless some of the moral causes why the LORD of hosts suffers our enemies, to make some parts of our land, which was "as the garden of Eden before them, behind them a deso∣late wilderness."

Finally, SINCE all created beings, from the highest among principalities, and powers in heavenly places, to the lowest reptile in earth, are under the direction, and

management of the LORD of hosts; see that our safety in this militant state stands, in nearness to GOD, and un∣der the shadow of the almighty. "Fear not, Abraham: I am thy shield, and thy exceeding great reward." The LORD of hosts has set before us a remarkable testimony of his displeasure against a spirit of self-confidence, and vain glorying, from the beginning of this dispute by arms, both on the one side, and the other. Humble souls, trembling to see this evil spirit, have been almost able to foretel consequent defeats, by the abounding confi∣dence, of our own and the forces of the enemy. But this I must pass over.

BRITONS, elate with confidence in martial skill, looking down with disdainful contempt on sons of America, marched out to Lexington, in all the pride of vain glorying. American annals record the me∣morable morn. Ye fields, be witnesses of innocent blood,—that first opening of the sluices not yet shut. They returned under the influence of a panic, which the LORD of Hosts suffers to fall upon self-sufficient crea∣tures. When our brethren, not yet suitably arrang'd, near Charlestown, took the ground: fierce wafted o'er the British Legions came, boasting their intended route through Cambridge, Roxbury and Boston Neck: like sheep to the slaughter, their road "through the dark valley of the shadow of death," oft trod by mortals ne∣ver to return, till the arch angel, with the trump of GOD arouse them. The glory of British arms was that day tarnished. Loud was his voice in providence, "Let not him that putteth on the harness boast, as he that pulleth it off." May it now be spoken without tears, that sons of America took the disease? Hear from Long and York Islands; our fortresses are so strong and numerous that we fear them not.* 1.3

HOW soon did GOD teach them and us "salvation cometh not from mountains and hills." GOD removed these vain dependencies. When lo! in the field, the last place where America thought herself able to speak to advantage, with the enemy, Britons and Hessians retreat before us. And now▪ "how slow of heart" to understand? Hark from the North, to the noise of the strength of our armament upon the Lake, and be ye witnesses of the confidence of men, in the works of their own hands, to prepare us for the doleful tydings, that almost all our armament there is destroyed. So true the wise man's observation, "Pride goeth before de∣struction, and an haughty spirit before a fall." Once more, my hearers, look to the Jersies, there see this observation more abundantly verified. Who has not heard of the intended Christmass, of British and Hessian troops at Philadelphia? When now our troops, through short inlistments, reduced to an handful, as though to shew the finger of GOD; look! behold! the proud boasters are checked, they retreat, they are as they are. O that christians would consider, "that when Ephraim spoke trembling, he exalted himself in Israel; but when he offended in Baal, he died." The cure of this evil is before us, "sanctify ye the LORD of HOSTS himself."

MEN, brethren and fathers, may I presume upon your patience a few minutes longer, to shew you that I have yet to speak on GOD's behalf? Know then, that the rapid progress of luxury among us—the excessive attachment to imported superfluities— the ty∣ranny of lust and fashion, nursed pride, effeminated the inhabitants, and squezed the industrious, yea, almost forced multitudes to injustice, or knavery, or extortion,

to keep pace with the prevailing custom of the times. Nothing short of nonimportation, could recover men to their senses, and bring us to value our flax, wool, and finest of the wheat, above baubles. All the teaching and reasoning of the ablest among us, backed with the authority of GOD's word, could not avail to arouse this people out of their lethargy. "Ephraim is joined to idols," and after them he would go. The hard necessi∣ty of war, and of such a war as dried up the streams of luxury in a great measure, must force us to industry, frugality and oeconomy. The GOD of heaven saw it, and this rod of chastisement has he stretched out over us. He that seeks the moral cause of these calamities, within two or three years past only, levels the arrow far on this side the mark. Righteous and discerning ones, have long observed, that some in a land of vision, had either forgot, or were willingly ignorant," that to do justice between man and man, that a sacred regard to moral obligation, joined to mercy, were essential parts of real religion. How many were as little con∣cerned to pay their just debts, as though neither con∣science, nor heaven stood in any relation to it? What evasions—what breaches of promise—what demuring in courts, and what not? to keep the just dues of credi∣tors in their own hands, while they lavished gold out of the bag, upon luxuries and superfluities: yea, while poor creditors, defrauded of their just dues, suffered for want of bread. What dependance could be placed upon the promises of some, if by evading them, they could make a little more profit some other way? Is this the character of a citizen of Zion?

THIS disregard to justice—this failure of moral ho∣nesty, is the bane of godliness. ¶ 1.4 "He looked for

judgment, but behold oppression—for righteousness, but behold a cry." If we remember that covetousness is the source of this eyil, we may see a remarkable simi∣larity between GOD's present dealing with us, and his antient people. "For the iniquity of his covetousness was I wroth and smote him: I hid me, and was wroth, and he went on frowardly, in the way of his heart."

SHOULD it please GOD to give us a name among the nations of the earth, it was necessary to discipline us to frugality, moral honesty, and self-government; or vir∣tue, with a free trade, could no longer dwell among us. When the GOD of Israel was about establishing them in national state, in a land flowing with "milk and honey," he led them forty years in the wilderness, to humble them, and prove them, and know what was in their heart, whether they would keep his command∣ments. The circumstances into which he has cast us, answer this purpose, at least to prove us, and shew us there was such wickedness in our hearts, as would ut∣terly disqualify us for good in our "latter end" un∣less it were checked, and purged out. May it have the happy effect also of humbling us.‡ 1.5 Who could

have believed, ten years ago, that men could have been found in this land, who would have taken advantage of a scarcity, or of a neighbour's necessity, to extort double, yea, thrice the common value of a commodity? Had we cautioned a neighbour against such extortion, ten years ago, would he not have said, "Is thy ser∣vant a dog, that he should do this great thing?" Yet how many such have been found? § 1.6 Who could have thought, that while we were complaining of oppression, and have so universally judged it right to withdraw ourselves from the domination of Britain, on that ac∣count; so many should be found guilty of this sin, which endangers us more than all the armies of Britain? Are these sons of liberty? Are they not rather slaves of lust? For of whom a man is overcome, of the same is he brought into bondage. Surely, in regard to their soul's salvation, they may as well be the slaves of other men's lusts, as of their own. To these, add engrossers

and monopolizers, the canker worms of a community, which destroy the fair fruits of the tree of liberty.

WHEN now upon tryal, we see what wickedness has been, and still is in the hearts of some: can we wonder that "his anger is not turned away, but his hand is stretched out still?" O that such would remember, and practise that apostolic command "Look not every man on his own things, but every man also on the things of others." This public virtue is as necessary for the well being of a state, as private virtue is for the existence of a christian: "but the rod hath blossomed, and pride," with covetousness "hath budded;" yea, brought forth the bitter fruit. With foreign commo∣dities imported into our populous, maritime towns, have come men, whose religion may be summed up in this short creed, "Gain is godliness." The importa∣tion of foreign luxury, cultivated by men of this prin∣ciple; to which you may add, cargoes of convicts emp∣tied like jakes upon us, bid fair to nurse up a race of infidels.

A BELIEF of the being of GOD, and of his pro∣vidential government, is the foundation principle, without which there can be no religion. To this foun∣dation principle, our GOD seems to be calling us. Where is his superintending influence more manifest, than in the great affair of war? To what but his pro∣vidence can we attribute it, that an army so great with an artillery so immense, with a navy sufficient to defy all we can do, have made no greater inroads upon us? If GOD had not done more for us than we have done for ourselves, what would our case have been! Infidels, henceforth cast away your infidelity, and join with us to sanctify the LORD of HOSTS himself, and let him be your fear, let him be your dread.

An ADDRESS to His HONOR, The GOVERNOR, and COMMANDER IN CHIEF of the State of CONNECTICUT.

HONORED SIR,

UNDER the accumulated burdens, which devolve up∣on your Honor, the only one among thirteen governors, whom the love of his people—of his country—religi∣on and liberty, have persuaded, not fearing the wrath of the king, to risk life and character, to live honorably, or die with the liberty of your country; pecuniary con∣siderations are no adequate compensation for the inces∣sant fatigues of office.

THERE are, indeed, many motives to a patient con∣tinuance in well-doing—that you may deserve an honor∣able rank among your many worthy predecessors in office —that you may appear really worthy of the place GOD in his providence has placed you in—first Governor in this free and independent State of America—that you may continue to deserve the approbation of your con∣stituents—that you may promote your country's welfare —that you may obtain the testimony of your own con∣science, respecting fidelity in these. But, Sir, is there one consideration that can give you more satisfaction, than the testimony of conscience, that you have sancti∣fied the LORD of HOSTS himself, and made him your fear and dread, and have used your influence to engage the numerous bands under your command, to follow your example.

THE good pleasure of the MOST HIGH, in choosing and placing your Honor in such a peculiar situation— last Governor of the Colony of Connecticut—first in this free and independent State; where labours indeed, have been more abundant;—raising you up for this ve∣ry

purpose, and girding your loins, to go through the work which, in its consequences, may have connexion with the happiness of unborn multitudes, even through eternity, may well excite gratitude to your great Mas∣ter, who has thought fit to employ you in so great and honorable service. This thought was in the mind of St. Paul; "And I thank CHRIST JESUS, our LORD, who hath enabled me, for that he counted me faithful, putting me into the ministry." This will not sail to raise your mind above the toils of mortal life, while you have a consciousness of integrity, aiming at the glo∣ry of the great supreme over all.

THE pleasing thought that your Honor's name will stand inroll'd in the annals of America, among the first of her worthies, who live at this important crisis, has the LORD of hosts allowed you, as a ballance for the far more exceeding labours and fatigues that attend this day of America's tribulation. This, in regard to earthly honors, is thy portion from the LORD.

LET those who have not learn'd to extend their views beyond pecuniary emoluments, and fulsome adulation, feast upon the smiles of earthly monarchs, and stretch themselves on beds of ivory; but more substantial joys be thy portion.

IT was spoken to the praise of the angel of the church of Thyatyra, "I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first." Works done in love to GOD▪ and man, service done, in faith, patience, and works abounding more at last than first, will not fail of a reward. The well grounded expectation of this, affords a most animating support. May your Honor's life be spared—your usefulness be increased—your loins be girded to go through the work which GOD in his providence allots you, and your re∣ward in contemplating the connxion which your labours

have with the great design of forming a people for GOD; but especially, your joyous participation with them, in the glorious manifestation of wisdom, mercy, love and grace, in the presence of GOD, and the LAMB; be ex∣ceeding, abundantly above all that we can ask or think. Honored Sir, Farewell.

An ADDRES to his HONOR the DEPUTY GOVERNOR, the Honorable ASSISTANTS in COUNCIL, and Wor∣thy REPRESENTATIVES of the FREEMEN of this STATE.

HONORED GENTLEMEN,

IN as much as civil institutions, are a substitute for lost innocence, used by GOD to curb the violent passions of men, and constrain them to regard righteousness, and social virtues: The work allotted to you, Gentlemen, in your legislative character, is very serious, solemn, and important; and ever ought to be entered upon, with a becoming sense of accountableness to him, whose is the kingdom. Permit me first to say with due de∣ference, "Worship him all ye gods." Nothing can better quality you for this important service, than ex∣tensive knowledge, joined to the fear of the LORD. Be entreated to bear in your minds; the great ends of go∣vernment, even to reform the morals of the subject. GOD has called you to be "strong rods," to correct the wicked; or in St. Paul's words, to be "the mi∣nister of GOD, a revenger to execute wrath upon him that doth evil." In this view ye are ministers of GOD for good to his people, constraining them by civil rules to "walk honestly as in the day." The security of property by righteous ordinances, and protection of the subject, in lawful and useful employments, gives them opportunity, to "lead a quiet and peaceable life in all godliness and honesty." To which end, righteousness should be the basis of law—an additional force to the

dictates of well informed conscience. The obligation of the ruled to obey, should seldom depend solely upon, "Be it enacted, &c." Men may feel the force of law by it's penalty; but will not be formed to virtue by such ordinances.

GOD's servants in authority, should imitate him "all whose ways are judgment;" who speaks "in righte∣ousness." America groaning under the most barbar∣ous treatment—condemned, unheard—her children pronounced rebels, when in the peace of GOD and the king—praying for the welfare of the king, and nation: sentenced to be dragged away in chains to Britain, up∣on suspicion of crimes:—troops let loose upon us, sheathing their swords in the bowels of them, whose honest industry fed great numbers in the British isle: loudly calls upon you, to form laws in righteousness, consonant to the mild and equitable government of Zion's King, One great design among others is, by civil ordinances to lead men to reverence, and honor the GOD's among men: that their minds being habi∣tuated to reverence superiors, may be prepared to re∣verence and sanctify the LORD of HOSTS. Therefore, it becomes very important for you, to maintain your authority, and the dignity of law:—to see that no laws be trampled upon with impunity:—that there be no formido avium: that fines and penalties be duly exact∣ed. It is no mercy to a community, to use excess of lenity towards transgressors. Great is the importance of having executive officers faithful, to put into exe∣cution the good laws of the State. Is there not a de∣ficiency here? Why does profane swearing abound, while there are good and wholesome laws to suppress it? Why are the sabbaths of the LORD profaned, and so little notice taken of offenders? Why so few prosecu∣cutions upon the late law against oppression, when there are known 〈…〉〈…〉

taken of offenders? Such neglects, destroy the ma∣jesty of authority, and teach men to despise dominion, and speak evil of dignities; the morals of the people are hereby corrupted, while the hands of rulers are weakened, and one of the great ends of government frustrated. What other measures ought to be taken, to stir up under officers to faithfulness, and to revive antient zeal for the support of authority, belongs to the civil department to determine.

IF there is a defect here, may not lovers of order and virtue believe, that the zeal and watchful care of this honorable body, will soon quicken the slothful, and support the faithful?

AS the religion of our blessed LORD is the most com∣pleat system of morality, ever yet taught in our world, best calculated to render men good subjects of civil so∣ciety: so it claims the support of a christian magistra∣cy. All who profess a belief of the being of one GOD —the Messiahship of JESUS of NAZARETH—the neces∣sity of the saving influences of the Holy Spirit, and that the "lively oracles" of the old and new testament, are the revealed will of GOD, the appointed rule of faith and manners; have a just claim to protection from the magistrate. To require such to support this system of morality, for the benefit of civil community, is no more absurd, than to require them to support schools of education, to render youths good members of so∣ciety. † 1.7

EVERY religious sect, within the above description,

ought to enjoy a due proportion of the expence they contribute, for the support of this system, to employ if they please, teachers of it, according to their own tenets; but if they refuse to use it this way, may it not become the civil power to set it apart, to the support of morality in the education of youths, or some other way?

WHILE your attention is drawn to the "battle of the warrior—and garments rolled in blood;" there is not a little danger of neglecting the arts of peace. The necessity of education, to the very being of a free go∣vernment, is shewn by the author of America's Ap∣peal to the Impartial World, * 1.8 to good advantage— want of time forbids a recital. To solicit a benevo∣lence of a pecuniary kind, for the muses at this time, when there are such abundant demands, for immediate defence; might appear inconsiderate. The smiles of this body, in every reasonable way, "will be as the light of the morning, when the sun riseth; even a morning without clouds;" a strengthening of free go∣vernment, therefore to be desired, by all lovers of vir∣tue, knowledge, education, and true liberty. Are not these instances within your department, in which ye may sanctify the LORD of Hosts, and influence others also? May your hearts be inclined to arise up and do the work, and the LORD give you wisdom and under∣standing in these things.

AN ADDRESS to GENTLEMEN of the MILITARY DEPARTMENT; especially those of the standing army.

GENTLEMEN,

THE calling to which GOD's providence and your country's distresses have called you, has justly been deemed honorable, ever since martial atchievements

have been subject matter of history. No cause, except that, when the LORD of Hosts was king in Jeshurun, has abounded with more honorable motives or more pressing inducements to valor, intrepidity and heroism. You draw the sword to defend an injured, oppressed people:—you fight for friends, your children, your wives, and your religion. The enemy shone the last war, in martial glory, victories and conquests. Victo∣ry over them will blazon American arms. You are marshalled under a General, the darling of America. It is an honor to sustain a military post under him. You compose part of the first real standing army, of the States of America.—You fight for empire extensive.— You have before your eyes, that which can't but touch the spirit of men of honor,—your fellow soldiers re∣deemed from captivity, dragging along their emaciated infected carcases, dying from town to town, proclaiming British barbarity, unspeakably greater, than ever we ex∣perienced, from the heathen savages of the wilderness. You go to the scene of action, to hear hushands bewail their chaste wives, rent from the embraces, and their virgin daughters ravished before their eyes. To you, under GOD, we look, and into your hands the sword is commited, to avenge your country's wrongs. Sanctify the LORD of HOSTS himself, place your trust in him; pro∣phane not his holy name, nor suffer it to be prophaned, by them under your command. Engage his presence with you, so shall he be "thy shield of the help, the sword of thy excellency!" Go forth humble, yet un∣daunted; let the sight of the enemy fire your martial souls, and American annals record your glorious deeds. "The LORD hear thee in the day of trouble, the name of the GOD of Jacob defend thee, send thee help from the sanctuary, and strengthen thee out of Zion." Gen∣tlemen of the sword, we thus bless you out of the house of the LORD.

An ADDRESS to the CLERGY. To my FATHERS and BRETHREN in the MINISTRY.

REVEREND SIRS,

None of you can be more surprised to see me in this desk upon this occasion, than I was at his Honor's call to it. But at a day, when providence, and our country call every one to exert themselves, who durst withold their best endeavours? The work GOD has allotted to us, to be instruments in his hands, to lead men to sanctify the LORD GOD in their hearts, is truly great, excellent and divine. This, standing in connexion with the design of civil magistracy, ought to unite our hearts and hands with them, in preparing a people for the LORD. Moses and Aaron should walk hand in hand; and duty demands our prayers for them. The visible sins of the day, prophaneness, hypocrisy, gree∣diness of gain—the want of public virtue and moral honesty; ought not to escape our notice, in our pasto∣ral labours. I need not mind you, that to us it belongs to teach the pure doctrines of the gospel, with uncor∣ruptness, gravity and sincerity—to urge the necessity of regeneration by the spirit of GOD—of justification freely by his grace, through the redemption that is in JESUS CHRIST—to press gospel motives to holiness, with the precious promise of assistance here, and immortal life in the heavenly world; with the terrors of the LORD, to awaken the careless and secure; and all with an humble sense of the utter impotency of men and means, without GOD's blessing. May no 'vain jang∣ling hinder us from pursuing "the end of the com∣mandment," even "charity, out of a pure heart, and of a good conscience▪ and of faith unfeigned." May it please GOD (strengthening and assisting us by his grace) to make us instrumental of turning many "from dark∣ness to light;" in which we have the greatest induce∣ment to industry and fidelity; from the love of CHRIST

towards us—from love to the souls of men—from the admonition given us by our LORD, in the removal of so many of our order, who were not suffered to "con∣tinue" another year, "by reason of death;" ¶ 1.9 and from desire of a gracious reward. "They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever."

An ADDRESS to the numerous auditory now present.

FRIENDS, and FELLOW CHRISTIANS,

THAT this is a day of darkness and perplexity, none can deny—that this sore dispensation of heaven is sent upon us for our sins, none but infidels will doutb. If it is the design of heaven, to give us a name among the nations, it is necessary we should be purged. That boasting at putting on the harness, which had such a run last year, would, unchecked, render us offensive to GOD, and intolerable to men. The LORD of HOSTS found a way to humble us. And if it is the will of GOD that we should emerge out of these troubles, there is more yet to be done. The sin of covetousness, now too manifest to be denied, needs to be removed. The sin of profaneness, is highly displeasing to GOD. That selfish spirit which leads to extortion is greatly alarming. These enemies among ourselves, endanger us more than all the embattled troops of Britons and mer∣cinaries. To avoid oppression, we judged it lawful to resist Great-Britain. Shall we shew ourselves the op∣pressors—dig our own grave, and seal our own destruc∣tion? GOD has in his providence, cast us into this fur∣nace to prove us—to shew us what was in our hearts; yet who is humbled, who is reformed? If judgments

don't produce repentence, let mercy in judgment, bring you to ingenuous sorrow for your transgressions.

THROUGH undeserved mercy, GOD's conduct has hi∣therto been, towards us, as it was towards Israel, in the days of Jehoahaz; when they were oppressed by Ha∣zael king of Syria. "And the LORD was gracious to them, and had compassion on them, and had respect unto them; because of his covenant with Abraham, Isaac and Jacob, and would not destroy them, neither cast he them from his presence as yet."

WHY if GOD had written Lo-ammi upon us, did he not withhold the blessing of fullness in the latter harvest? Why were not the enemy suffered to over-run all these States? Why were our brethren victorious at Charles∣town in South-Carolina? Why did GOD suffer that sea∣sonable supply of powder to fall into our hands, by the brave Capt. MUGFORD? (whom we could have wished a better fate.) Why was the manufacture of Salt-Petre brought to perfection in a few months: by which two favours our privateers were enabled to afford sup∣plies of West-India goods, and much cloathing? Why have we been favored with success near Harlem—at Trenton and Princetown, and the enemy driven back? These things should support our minds under the re∣buke, and animate us to amend every thing that is amiss. The language of GOD to his people once was, "You only have I known of all the families of the earth: Therefore will I punish you for all your iniquities." Let us then open our "ears to discipline," and pa∣teintly accept this punishment upon this family which has been near to GOD. "Break off your sins by righ∣teousness, and" your "iniquities, by shewing mercy to the poor." Then GOD will find other employment for your enemies. But if this people are resolved to walk each one after the sight of his own eyes, and in the imagination of his own heart, and say, "we are

delivered to do all these abominations," behold the feet of them who have wasted towns, and pilaged the inha∣bitants, are at the door!

To CONCLUDE,

I WOULD leave with you all, rulers and ruled—with this State, and all the United States—and with the Is∣rael of GOD every where, that blessing which the LORD commanded Aaron and his sons to pronounce upon the children of Israel.

THE LORD bless thee, and keep thee: The LORD make his face to shine upon thee and be gracious unto thee The LORD lift up his countenance upon thee, and give thee peace.

AMEN.

Notes

• * 1.1

  The preacher means to handle the subject theologically, not politically, and thinks it proper to enter this caveat, lest any might suspect an innuendo from his use of the word confederacy.
• * 1.2

  The preacher is acting the part of a divine, not of a politician. However confederacies may be lawful in certain cases, yet a trust in them to the neglect of trust in the LORD of Hosts, is sinful in all instances.
• * 1.3

  The preacher has good authority to assure his readers, that gentlemen at the upper end of affairs, thought very diffe∣rently: but that this was camp language, before the evacua∣tion of Long and York Islands is very sure.
• ¶ 1.4

  From one concomitant symptom, we have great reason to fear, hypocrisy is one of the crying sins of the present day, "Hypocrisy commonly ushers in prophaneness, and, as a lad thrust in at a window, opens the door to the greatest monsters: for there is nothing more common, than for men, who are not very discerning, to contemn all piety, when they see the blackest crimes prosecuted under that silken mantle, and men, with the temple of the LORD in their mouths, abuse both the temple, and the GOD that dwells in it." Harneck's preface to the Great Law of Consideration.
• ‡ 1.5

  Never, perhaps, had any people a greater trial of vir∣tue and patriotism, than Americans now have, in one par∣ticular instance; and it is greatly to be wished that virtue and patriotism might triumph over this temptation. The scarcity of money, while we were colonies to Britain, and the plenty of European goods, with provisions of our own pro∣duce, quick exchanged for an abounding plenty of bills of cre∣dit, scarcity of foreign goods, with a large demand of pro∣visions for supply of our army; becomes a temptation almost too powerful for flesh and blood. True patriotism should teach us, in defiance of the temptation, to maintain the credit of our currency, even though it were but iron or leather, stamped with public authority.
• § 1.6

  The preacher does not imagine the sin of covetousness ra∣ges at this day, so much above what it has in years past, as the price of goods is enhanced. The peculiar circumstances of the day, afford abundant occasion for manifestation of this sin. The enhanced price of goods, proceeds at least, in a great measure, from other causes. Engrossing and monopolising, are justly chargeable to this evil disease; but would have ap∣peared in past times, had circumstances favoured them, as now.
• † 1.7

  Arguments for religious establishments, should stand up∣on the ground of morality. This takes the plea of conscience out of the mouths of particular sects. Such as openly plead, that it is against their consciences, to support morality for the good of civil community, forfeit all claim to the benefit of law and protection.
• * 1.8

  Page 67, 68.
• ¶ 1.9

  Since the last anniversary, have fallen asleep the Rev. Messieurs Woodbridge, Eells, Judson, Baldwin, Meriam, Welles, Huntington, Whitman, Rawson, Gibbs.