THE ABSOLUTE AND INDISPENSIBLE DUTY of CHRISTIANS, &c.

1. SO I would call and love ALL and every one, without the leaſt regard to name, ſect or party, who believe the ſacred truths of the bible, hope in the precious promiſes of God in Chriſt, and obey his holy commands in love. This faith, hope, love and obedience, conſtitute the true Chriſtian. If any of theſe be wanting, the Chriſtian character is deſective. The Chriſtian dares no more to cavil againſt, and wilfully diſo⯑bey any one command of God, than he dates to call in queſtion, any of the ſacred truths of God. [4] For faith binds, hope confirms, and love conſtrains to univerſal obedience to God's laws. Therefore, the Chriſtian eſteems his bible as the warrant for his faith, the ground of his hope, and the rule of his conduct. And there is no one ſtation of life, but the word of God commands how we ſhould act in it: no one circumſtance in life, but it di⯑rects how we ſhould behave under it. Therefore, obedience to the revealed will of God, and a con⯑cern for his glory, is, and ever will be, eſteemed by all Chriſtians, the primary and chief object of their attention and regard.

2. To ſuch, I would humbly addreſs ſome few words, reſpecting their conduct in the preſent day, when the voice of the multitude is heard on high, crying out for LIBERTY. Upon you, O Chriſtians, would I call, in ſcripture language, ARM YOUR⯑SELVES—IT IS HIGH TIME—QUIT YOURSELVES LIKE MEN.

Arm yourſelves, in your own defence, with the word of truth and righteouſneſs, on the right [...]and and on the left, ſo as not to ſin againſt your [5] God. Arm yourſelves, with the ſame mind which that word requires of you, and expects from you, ſo as to obey and pleaſe God. It is high time, when the voice of licentiouſneſs is heard, and a liberty to violate the precepts of your God abounds, for you to be zealous for his glory, and to beware, leſt you follow the multitude to do evil. Quit yourſelves like men, who fear God, and act under the influ⯑ence of his holy commands.

3. Would you exerciſe yourſelves, to have a conſcience void of offence, both towards God and man, reſpecting your conduct in the preſent day? beware of your ſpirit and temper. See that both be under the rule and direction of God's word. It is at our peril to diſobey the plain, poſitive, and expreſs commands of our God. The bible is our beſt rule in politics. No other ſcheme of politics ſhall I preſume to meddle with or recommend. That teaches, that requires us to be religious politi⯑cians, ſo as at all times, in all places, and under all circumſtances, from obedient hearts to our God, with loyalty and affection to his Majeſty, to [6] ſhout with united voices, GOD SAVE THE KING! This is the ſpirit and temper which the bible in⯑ſpires.

4. Conſider, our love of, and loyalty to our King, ariſes from the conſideration that God hath ſet him over us. Love and loyalty to him, are not impoſed on us by the authority of fallible men only, but chiefly, from the poſitive commands of our Al⯑mighty God. Therefore, love and loyalty to the King, is our abſolute and indiſpenſible duty. And a ſpirit and temper contrary to this, is not only in⯑conſiſtent with the faith of a Chriſtian, but alſo a violation of the expreſs commands of our God. Had I not ſeen and heard, with deep concern, and heart felt ſorrow, ſuch a ſpirit and temper exalted in thoſe whom I love, and from whom I hoped better things, I ſhould have been ſilent on this ſubject, and not have troubled you with this AD⯑DRESS. But, ſeeing things are ſo, is there not a cauſe? bear with me in love, I befeech you. Be not offended with me, I pray you. I would wil⯑lingly offend no one. I deſire to follow peace with all men. But, duty to my God, allegiance to my King, and a real concern for your good, unitedly [7] conſtrain me thus to addreſs, and earneſtly entreat you, calmly to conſider what is required of us, what is expected from us, as our duty, both in reſpect to our GOD, and our KING. I am inclined to think, and willing to hope, that the failing of Chriſtians herein, ariſes from want of due conſide⯑ration, and cloſe attention to the expreſs com⯑mands of God in his holy word. For, we are moſt ſolemnly enjoined,

5. Let us, therefore, my fellow-chriſtians, as in the preſence of God, before whom we muſt ſhortly appear, and to whom we muſt all ac⯑count, Conſider theſe points.

1ſt, HONOUR THE KING, 1 Pet. ii. 17. As this command ſtands cloſely connected with another, FEAR GOD, does it not therefore inſtantly ſtrike our minds with this idea? if we fear God we ſhall honour the King: If the King is not honoured of us, God is not feared by us. There is a cloſe and inſeparable [8] connection between theſe commands. Both are enforced under the ſanction of the ſame authority, the word of God. If we are influenced by the former, we ſhall obey the latter. What God hath joined together, let no man dare to put aſunder.

6. But who was King when this command was given to the primitive Chriſtians to honour him? Even NERO, that wicked tyrant, that cruel perſecutor, that inveterate enemy to Chriſtians. What! honour ſuch a wretch! Did you ever hear or read of ſuch an objection, from the mouth of any one of the primitive Chriſtians? Can you produce one ſingle inſtance, of any one of the apoſtles, or firſt Chriſtians, ſpeaking evil of dignities, or re⯑fuſing to honour them, however cruelly they were treated by them? Nay, was it not their conſtant doctrine and practice, Render honour to whom ho⯑nour is due? Rom. xiii. 7. Therefore, this com⯑mand to honour ſuch a King as Nero was, is a blow at the heart, a ſtab to the vitals, a death⯑wound to every objection againſt obeying this command, "Honour the King."

[9] 7. But, be the King what he may, our duty to God is the ſame. Think of him as you pleaſe, yet this diſſolves not your obligation to obey God's command. God has not ſent an angel to reign over us, but a man of like paſſions with ourſelves. I love and honour the King for his princely vir⯑tues and amiable qualities. It is neither your duty nor mine to think, ſpeak, or hear of any faults he may be accuſed, leſt we get diſaffected to him. Let us look at home, mend our own, and we ſhall be much better employed. For it is adding to the num⯑ber of our ſins, to diſobey God, by not honouring the King. Let us, therefore, do our duty, obey God's command, honour our King, and ſo ſhall we pleaſe our God. Let us think well, and ſpeak well of him asone whom God has choſen, exalted, and ſet over us. For, he ſays, "By ME kings reign." Prov. viii. 15. Conſider that word.

8. When the apoſtle exhorts, "Children obey your parents," he adds, in the Lord. Epheſ. vi. 1. As it is the mind and will of the Lord, the com⯑mand of the Lord, well pleaſing in his ſight, and makes for his glory, therefore ſhould be done for [10] his ſake. So let us honour the King in the Lord. Obey our Lord, by honouring the King, as it is his mind and will, is his command, is well pleaſing in his ſight, is to his glory, and ſhould be done for the Lord's ſake. So Peter exhorts, "Submit to the King for the Lord's ſake." 1 Pet. ii. 13. This is to honour the King in faith, as believing him to be ſet over us in the Lord. And this faith works by love, and will lead us to honour the King in love.

9. Love, covers the multitude of faults. Love thinketh no evil, ſpeaketh no evil, heareth no evil againſt the King. Love puts the beſt conſtructions upon the behaviour, hides faults with its vail, and caſts a mantle of kindneſs over failings. Like the painter (I think Apelles) who drew the picture of Alexander with his finger upon the ſcar on his face: ſo love has a finger to hide ſcars and ble⯑miſhes, and cover failings and infirmities. Does the Lord command us, Thou ſhalt love thy neigh⯑bour as thyſelf? What love then is due from us to our King? ſuch love as will carry out our af⯑fections towards him, ſo as that we ſhall think no [11] ill, ſpeak no ill, hear no ill againſt him, and totally diſregard all diſloyal reports concerning him. Love will reſtrain us from doing any thing to grieve his royal heart, or cauſe the crown to ſit heavy on his ſacred head. Yea, love will make us active in doing every thing in our power to honour the King, conſiſtent with the duty we owe him, the allegi⯑ance we are bound in to him, and the honour we are commended by our God to give him. Vain and ſpecious only, are all profeſſions of love, honour and reverence to the King, while we entertain groundleſs ſuſpicions of him, and purſue ſuch ſteps as tend to diſturb his peace, or perplex his government. But the enquiry of an obedient heart to our God, and of a loving loyal heart to our King, will be, what ſhall be done to the man whom the KING OF KINGS delighteth to honour? our duty, as Chriſtians, binds us, our love, as Chriſtians, conſtrains us thus to honour our King. And, therefore, of you, my brethren and fellow-chriſtians, may I not in the apoſtle's words de⯑mand? ſhew me your faith by your works. Make it manifeſt that you do believe in God, by your [12] obedience to this his ſacred command, HONOUR THE KING. If you do, you will,

10. Secondly, Pray for the King. We are ſo⯑lemnly enjoined, by God's ſacred word, to pray for Kings, and for all who are in authority. 1 Tim. ii. 2. This I am poſitively ſure of, were there more praying for the King, there would be leſs evil ſpeaking againſt the King: and were there more faith in God's word, there would be more obedience to his will and command, in more cor⯑dially honouring, and heartily praying for the King. In doing this, we not only obey God's word, but we honour THE KING OF KINGS, by carrying our King's cauſe, preſenting his perſon and intereſt, and the concerns of his kingdom at the throne of God's grace, referring all theſe matters to him, ſeeking every bleſſing and direction from him, and leaving all events with him. O this praying for the King, would not only expel the rancorous ſeeds of rebellion, which are ſo rife in our corrupt natures; but would alſo, more heartily conciliate our affections to the King, and heighten our eſteem of him. [13] There is a mighty power in prayer, to charm away all evil thoughts of the perſon we pray for, and to beget love to him, and eſteem of him. All who try the experiment, prove the truth of the doctrine. Do not you neglect it.

11. But, adds the apoſtle, as a cogent reaſon for this duty,—‘"That we may lead a quiet and peaceable life in all godlineſs and honeſty. For, this is good and acceptable in the ſight of God our Saviour." 1 Tim. ii. 2. 3.’ I am not addreſſing thoſe who live in the total neglect of prayer. It is not to be expected, that thoſe who do not pray for themſelves, will either pray for the king, or any one elſe. From ſuch, I expect no⯑thing but the contemptuous ſneer, and the indignant frown, for all I have ſaid upon the chriſtian's duty. This I can bear. Such I can pity. Becauſe, they ſee not their own mercies, but ſlight and deſpiſe God's ſacred truths, and ſolemn commands. Yet, even ſuch I ſhould be ſorry, deſignedly to offend. But, it is YOU, my fellow chriſtians, to whom I appeal: YOU, who love and delight to do that which is good and acceptable in the ſight of God [14] our Saviour, and deſire to lead a quiet and peace⯑able life, in all godlineſs and honeſty. YOU, can⯑not but ſee, how cloſely connected your duty of praying for the king, and for all in authority is, with the enjoyment of theſe great bleſſings and precious mercies, quietneſs, peace, godlineſs, and honeſty. Whence, thoſe tumults, diſcords, diſ⯑tractions, diſaffection to government, ungodlineſs and diſhoneſty, which are ſo diſpleaſing to God our Saviour? do they not ſubſiſt, and will they not increaſe among us, while the duty of praying for the king, and for all in authority, is neglected by us? But, the man of prayer, will pray them away from his heart, and will live them down in his life. For all ſuch, will,

12. Thirdly, Submit to the king. For, we are commanded, ‘"Let every ſoul be ſubject unto the higher powers." Rom. xiii. 1.’ Here is a poſitive, and comprehenſive precept. No one can plead exemp⯑tion from it. It is enforced with the moſt powerful reaſon, why every one ſhould obey it.—‘"For, there is no power, but of God. The powers that be, are ordained of God."’ And this pre⯑cept [15] is backed with a moſt ſevere threatning.—‘"Whoſoever, therefore, reſiſteth the power, re⯑ſiſteth the ordinance of God, and they who reſiſt ſhall receive to themſelves DAMNATION."’ Pray, now, do not riſe in anger, rebel in wrath, and cry out in fury, "I cannot bear this; away with it, this is the obſolete, long ſince exploded doctrine, of paſſive obedience and non-reſiſtance, which neither we, nor our forefathers couldbear!" Bap⯑tize it by what hard name you pleaſe: call it, ſcandalum magnatum if you will; Still, this will not deſtroy its divine authority, diſſolve your obligati⯑on to obey it, nor reverſe the ſentence of wrath denounced againſt thoſe who diſobey it.

13. As to paſſive obedience, and non-reſiſt⯑ance, as a mere human doctrine, taught and con⯑tended for by any man, I know nothing about it. I never read one page of human compoſition for, or againſt it, nor do I think, ever ſhall. But, if you pleaſe, this divine precept, ſhall paſs under your title, paſſive obedience and non-reſiſtance. Is there any thing ſo very formidable, ſo very dread⯑ful to a chriſtian's ear, or a chriſtian's heart, to be [16] paſſively obedient to God's holy word, to be non-reſiſtant to all his ſacred commands? Why, then, this tragical outcry, againſt ſubmiſſion to the king, ſubjection to the higher powers? Sure I am, it carries this ſanction from the mouths and pens of all God's holy prophets and apoſtles, SO WE TAUGHT. It bears this impreſs from the tongues of all primitive chriſtians, AND SO WE BELIEVED. And, it is enjoined us, by the moſt powerful, moſt endearing, and moſt engaging motive—"Sub⯑mit yourſelves to every ordinance of man, whether it be to the King as Supreme: Or unto governors which are ſent by him for—THE LORD'S SAKE." 1 Pet. ii. 13. 14.

14. For the Lord's ſake. Chriſtians, how do your hearts feel, at the urging this plea, and ad⯑vancing this motive, for your ſubmiſſion to the King, and ſubjection to the higher powers? can you reſiſt it? dare you reject it? where then is your faith in, and love to your Lord? you are called to a duty, which however irkſome to fleſh and blood, however contrary to human pride and carnal reaſonings, however oppoſed by men of [17] corrupt minds, who know not God, and reject his revealed word; yet to YOU it comes enforced with this moſt ſolemn, this moſt prevailing reaſon, for, THE LORD'S SAKE: As though the apoſtle had ſaid, for the ſake of the Lord Jeſus Chriſt, whom you believe in as your Saviour, who taught you to render unto Caeſar, the things which are Caeſar's, for the honour of the profeſſion you make of him, by the obedience you owe to him, for the ſake of the glory you are bound to give him, for the hope you have in him, the expectation you have from him, and, as you will anſwer it at the laſt day, when you ſhall be judged by him, act agreeable to your character, as bearing his name, and be obedient to his laws, by ſubmitting yourſelves unto the King for his ſake, and being ſubject unto the higher powers, for the honour and glory of him.

15. Surely, you will not evade the force of this, and object and ſay, as a deep ſighted politician, and ſelf-denying chriſtian, once did, when I was urging this doctrine: "True, the firſt chriſti⯑ans, were in an infantile ſtate, few in number, [18] and weak in power, therefore, for them to be thus ſubject, and ſubmit themſelves, was wiſe and po⯑litic; but, now the caſe is altered: As we have power and ſtrength ſufficient to right ourſelves, we ought to uſe them in our own cauſe." I admire his cunning, while I marvel how any who profeſs to be Chriſtians, and to believe the bible, can reaſon thus. A ſmall interpolation would juſt adapt the ancient ſcripture to his modern taſte: for, when Paul ſays, "Let every ſoul be ſubject to the higher powers," it is only to add, until they have ſufficient power to reſiſt them, and caſt off ſub⯑miſſion to them. Is not this to trifle with the ſo⯑ſolemn, invariable commands of a holy, jealous, ſin-avenging God? Who that fears God, would dare act thus by the 5th commandment, and caſt off all duty to his parents, becauſe he is of years to help himſelf?

16. But, the apoſtle adds, ‘"Wherefore, ye muſt needs be ſubject, not only for wrath, but alſo for conſcience ſake." Rom. xiii. 6.’ That adage, "conſcience makes cowards of us all," in ſome ſortholds good inreſpect to the Chriſtian's conduct: [19] Conſcience makes the Chriſtian a coward in any ſervice which is contrary to the will and com⯑mands of his God. But, a good conſcience to⯑wards God, inſpires him with the trueſt courage, the greateſt fortitude, and the boldeſt magnanimity in his ſervice. Therefore the Chriſtian cannot, dare not commence a traitor to his King, and a rebel againſt his government, for he knows he would thereby ſubject himſelf to the wrath of the higher powers, and expoſe himſelf to the puniſhment of the wholeſome and penal laws enacted againſt ſuch conduct. But, beſides this fear of wrath, he has a higher and more noble principle, from which he acts, in ſubmitting to his King, and being ſubject to the higher powers, even for conſcience ſake; conſci⯑ence towards God. To honour and obey the King, to pray for him, to ſubmit to him, and to be ſub⯑ject to the higher powers under him, all this to the Chriſtian is a conſcientious matter. Therefore he muſt needs be ſubject. The peace of his conſci⯑ence is at ſtake. To act contrary to God's will, would not only deprive him of God's peace in his conſcience, but bring the ſenſe of guilt, the fear of wrath, and the terror of condemnation upon [20] him. See then, the cloſe connection there is, be⯑tween obeying the will of God, in ſubmitting to the King, and enjoying peace of conſcience from God.

17. Now, here we ſee what is true patrio⯑tiſm, Bible, Chriſtian patriotiſm. A true patriot fears God, and is obedient to his commands: He honours the King, prays for the King, and ſub⯑mits to the King, not only for fear of wrath, but alſo for conſcience ſake; conſcience towards God. Becauſe, this is the command and will of God. All ſuch are true patriots, real lovers of their country, and all ſuch are worthy of reverence and honour. But all patriotiſm without this, is mere farce and ſpecious pretence: Bombaſt, great ſwelling words of vanity, by which they allure, ſays St. Peter. 2 Pet. ii. 18. Such patriotiſm is begun without principle, is carried on without the fear of God, and will end in ſhame and confuſion. To talk of ſuch being true patriots, real lovers of their country, who do not fear God and honour the King, but are open enemies to God, by wicked works, re⯑minds us of Satan transforming himſelf into an angel of light.

[21] 18. As our bible gives us the character of true patriots, real lovers of their country, ſo it alſo laysdown a full deſcription of mock, and pretended ones, that we may beware of them, be armed againſt them, and not be beguiled by them. Says St. Peter, "They walk after the fleſh, in the luſt of uncleanneſs," and deſpiſe government, preſumptuous are they, and ſelf-willed. They are not afraid to ſpeak evil of dignities.—While they promiſe them liberty, they themſelves are the ſervants of cor⯑ruption. 2 Pet. 10.—19. With this St. Jude agrees. He ſcruples not to call them, filthy dream⯑ers, who defile the fleſh, deſpiſe dominion, and ſpeak evil of dignities. Jude 8. Fine patriots! Fine lovers of their country are ſuch! Should ſuch perſons ſtand forth, and aſſume the name of patriots, and, with the foul breath of ſlander, ſtrive to incenſe and inflame the minds of his Majeſty's ſubjects againſt him, it is high time to be on our guard: To arm ourſelves with the word of God againſt their nefarious deſigns; and to quit ourſelves like men, like Chriſtians who fear God, and honour the King. It is our wiſdom not to be beguiled by them. It is our duty to beware of them, leſt we catch the in⯑fectious, [22] the wide ſpreading poiſon from them, of deſpiſing dominion, and ſpeaking evil of dignities. For, this is equally as contrary to the word of God, as greatly diſpleaſing to God, and as highly unbe⯑coming us as Chriſtians, as any of the other ſins enumerated.

19. Talk they of liberty! O, ye ſons of li⯑berty, ye warm contenders for freedom, I join hand and heart with you, carry your cauſe as high as you will, and extend it as far as you pleaſe, only, let it be bounded by this ſacred bar⯑rier, the law of God, and a good conſcience. Be⯑yond this, what Chriſtian dare go? for, all beyond this, is not Chriſtian liberty, but lawleſs licentiouſ⯑neſs: from which we ought moſt heartily to pray, Good Lord, deliver us! And may he ‘give us grace to obey the King chearfully and willingly, for conſcience ſake; that, neither our ſinful paſ⯑ſions nor our private intereſts may diſappoint his cares for the public good. May he poſſeſs the hearts of his people, that they may never be wanting in honour to his perſon, and dutiful ſubmiſſion to his authority.’ And, ſeeing the [23] commands of, fear God, honour the King, are ſo cloſely joined, and ſo inſeparably connected, therefore, while with a holy fear of God, and with exultation of heart in him, we ſhout with the peo⯑ple of old, "THE LORD HE IS THE GOD. THE LORD HE IS THE GOD," May we add with the ſame breath, in loyalty and affection, GOD SAVE THE KING! GOD SAVE THE KING! and let all the people ſay, AMEN.