constantly before our eyes in all our discourses and every undertaking; we should ever “so speak, and so act, as they that shall be judged by the law of liberty.”

I shall draw a few inferences, before I conclude with a more particular address to the worthy gentlemen at whose request I preach on this occasion.

1.The gospel is a law of liberty.

A late writer* asserts, “every religion countenances despotism, but none so much as the Christian.” This is a very heavy charge against religion in general, but bears hardest on the Christian. Whether it proceeds from malice, ignorance, or misapprehension, it is needless to determine: but if Christianity be a law of liberty, it must be obvious how ill-grounded is such a charge against it. It cannot be denied but some Christian writers have wrote against the rights of mankind. All those who stand up for unlimited passive obedience and non-resistance, may have given but too much cause for such surmises and suspicions; but the truth is, that both those which make this charge, and those who gave occasion for it, were alike ignorant of the spirit and temper of Christianity; and it may well be doubted whether the venders of such odious doctrines, who foisted tenets, so abominable and injurious to mankind, into the system of Christian religion, have not done that holy religion greater hurt, under the pretence of friendship and defence, than its most barefaced enemies by all their most violent attacks. Some Christian divines have taught the enormous faith, that millions were made for one; they have ascribed a divine right to Kings to govern wrong: but what then ? Are such abominable doctrines any part of Christianity, because these men say so ? Does the gospel cease to be a law of liberty, because some of its professors pervert it into an engine of tyranny, oppression, and injustice ?

The assertion, that all religion countenances despotism, and Christianity more than any other, is diametrically opposite to fact. Survey the globe, and you will find that liberty has taken its seat only in Christendom, and that the highest degree of freedom is pleaded for and enjoyed by such as make profession of the gospel.

There are but two religions which are concerned in this charge; the Jewish and the Christian. Natural religion, writers of this kind, I suppose, would not include in their charge; if they do, they set all religion at variance with the rights of mankind, contrary to the sense of all nations, who are generally agreed, that, abstractly of a world to come, religion is of real service and necessity to mankind, for their better government and order.

As to the Jewish religion, it seems really strange that any should charge it with favouring despotism, when by one of its express rites, at certain times, it proclaimed “Liberty throughout the land, to the inhabitants thereof.” Levit. xxv, 10. It required their Kings “not to be lifted up in their hearts above their brethren.” Deut. xvii. 20. And the whole system of that religion is so replete with laws against injustice and oppression, it pays such an extraordinary regard to property, and gives such a strict charge to rule in justice and the fear of God, and to consider those over whom they judge as their brethren, even when dispensing punishments, and forbids all excess in them, that it is really surprising any one acquainted with its precepts should declare it favorable to despotism or oppression.

The Christian religion, while it commands due respect and obedience to superiors, no where requires a blind and unlimited obedience on the part of the subjects; nor does it vest any absolute and arbitrary power in the rulers. It is an institution for the benefit, and not for the distress of mankind. It preacheth not only “glory to God on high,” but also “peace on earth, and good will among men.”

The gospel gives no higher authority to magistrates than to be “the ministers of God, for the good of the subject.” Rom. xiii. From whence it must surely follow, that their power is to edify, and not to destroy: when they abuse their authority, to distress and destroy their subjects, they deserve not to be thought ministers of God for good; nor is it to be supposed, when they act so contrary to the nature of their office, that they act agreeable to the will of God, or in conformity to the doctrine of the gospel.

The gospel recommends unto masters to forbear threatenings, and to remember that they also have a master in heaven; it assures them that the eye of God is equally upon the servant and the master, and that with God there is no respect of persons: it commands masters, from the most solemn considerations, to give unto servants that which is just and equal: it saith to the meanest slave, “Art thou called, being a servant, care not for it, but if thou mayest be made free, use it rather.” 1 Cor. vii. 21.

The doctrine of the gospel has that regard to property, that it commands even soldiers: “Do violence to no man, and be content with your wages.” Luke iii. 14. That a Paul sent back a runaway slave, though now converted, and belonging to his intimate friend, and at a time when he seems to have stood in real need of his services, from a delicacy that he would do nothing without the owner’s mind, lest his benefit should appear as if it were of necessity, and not willingly. Philem. xiv. From the same spirit of justice, a Zaccheus, after his conversion, restored fourfold what before he had taken from any by false accusation; surely, then, the spirit of the gospel is very friendly to the rights and property of men.

The gospel sets conscience above all human authority in matters of faith, and bids us to “stand fast in that liberty wherewith the Son of God has made us free.” Gal. v. 1. Freedom is the very spirit and temper of the gospel: “He that is called in the Lord, being a servant, is the Lord’s freeman. Ye are bought with a price, be ye not the servants of men.” 1 Cor. vii. 22, 23. At the same time that it commands us to submit to every ordinance of men, it also directs us to act “as free, and not using liberty as a cloak of maliciousness, but as the servants of God.” 1 Pet. iii. 13–18.

Those, therefore, that would support arbitrary power, and require an unlimited obedience, in vain look for precedents or precepts for such things in the gospel, an institution equally tending to make men just, free, and happy here, and perfectly holy and happy hereafter.

2. The main design of the gospel is not to direct us in our external and civil affairs, but how we may at last stand with comfort before GOD, the judge of all.

Human prudence is to be our guide in the concerns of time; the gospel makes us wise unto salvation, and points out the means to be pursued, that it may be well with us in the world to come. As rational creatures, we are to make use of our reason; as Christians, we are to repent and believe the gospel. Motives of a worldly nature may very properly influence us in our worldly concerns; we are created not only for eternity, but also for time: It is not at all improper for us to have a due regard for both. The gospel will regulate our desires and restrain our passions as to earthly things, and will raise us at the same time above time and sense, to objects of a nature more worthy of ourselves. A due regard for, and a frequent meditation on., a judgment to come, will greatly assist us in all our concerns; and this very consideration the gospel holds out to us in the clearest manner. It not only affirms, as a truth, what reason and conscience might consider only as probable, but it takes away, as it were, the veil from between us and things to come; it gives us a present view of the future bliss of saints, and the terrours and despair of sinners: rather an historical account than a prophetick description of all the proceedings of the dreadful pleasing day; it clearly points out the road to destruction, and the way to escape; it affords us a plain and general rule to obtain safety and comfort, when it bids us, “So speak, and so do, as they that shall be Judged by the law of liberty.”

This general rule may also be of considerable service in extraordinary and particular cases. It is impossible to provide express directions for every particular case; and in the course of things circumstances may happen when a good man may be at a loss to know his duty, and find it difficult so to act as to obtain his own approbation. There may be danger of going beyond, and danger in not coming up to, the mark. To act worthy of God, who has called us, is the general rule of the Christian at all times, and upon every occasion; and did we but always follow this rule, what manner of persons should we then be! But in cases of intricacy, we may still be in doubt what may be most for the glory of God, and most consistent with our duty. Sometimes, also, our relative duties may seem to come in competition with one another, and we may hesitate in our own mind which for the present has the strongest

* Seo a tract, intituled, “Chains of Slavery,” Printed, London, 1775.