and contribute nothing to the glory of religion. All the ac2 tions of a christian should be directed by prudence. We only expect, you should never blush for the precepts of your. great lawgiver, never contribute, by mean adulation, or profound silence, to the violation of them, in short, that you should openly profess to fear God always when your profession is likely to convince a sinner, or to convert a

saint.

it.

This duty carries its own evidence along with it. Let us here compare the doctrines of religion with the precepts of it. The precepts of religion are as essential as the doctrines, and religion will as certainly sink, if the morality be subvert-, ed as if the theology be undermined. Moreover, doctrines are absolutely useless without morality, and the doctrines of religion are only proposed to us as grounds of the duties of The first doctrine of religion, the foundation of all the rest, is, that there is only one God: but why doth God require us to admit the doctrine of his unity? It is that we may not divide supreme love, the character of supreme adoration, between the supreme Being and creatures; for on this subject it is said, thou shalt love the Lord thy God with all thine heart. Now were I to deny this second proposition, we ought not to divide between God and any creature that love, which is the essence of supreme adoration, should I be a less odious apostate, than if I denied the first? One of the most essential points of our divinity is, that there is a future state. But why doth God require us to believe a future state? It is that we should regard the present life as the least considerable period of our duration. If then, I deny this practical proposition, the present life is the least considerable part of our duration, am I an apostate less odious than if I deny this proposition of speculation, there is a future state? We say the same of all other doctrines.

If it be the duty of a christian to confess the doctrines of religion, and if a simple genuflexion, and the offering of one grain of incense, be acts of denial of these truths of speculation; I ask, Are not one act of adulation, one smile of approbation, one gesture of acquiescence also acts of denial in regard to practical truths? Most certainly. In times of persecution it was necessary to lift up the standard of Jesus Christ, to confess him before Herod and Pilate, and before all, who took these persecutors of the church for their examples. In like manner, while the church enjoys the most profound peace, if innocence be oppressed, if we

see

see modesty attacked, if we hear the sophisms of sin, we must learn to say, each in his proper sphere, I am a christian, I hate calumny, I abhor oppression, I detest profaneness, and licentiousness, and so on.

The further you carry this comparison of martyrdom for doctrines with martyrdom for duties, the more fully will you perceive, that the same reasons which establish the necessity of the first confirm that of the last, and that apostates from morality are no less odious than those from divinity. Let us for a moment examine what makes the first martyrdom necessary, I mean that for doctrines. Some reasons regard the believers themselves. Our attachment to the religion of Jesus Christ may be doubtful to ourselves, before we suffer for it. Martyrdom is a trial of this attachment. Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you, 1 Pet. iv. 12. Some regard the spectators, in whose presence God calls his children to suffer for religion. Christians have made more disciples to the true religion by suffering persecution, than tyrants have taken from it by persecuting. This is a second view of martyrdom. A martyr may say with his divine master, I, if I be lifted up, will draw all men unto me, John xii. 32. Some of these reasons regard the honour of religion for which God calls us to suffer. What can be more glorious for it than that peace, and joy, and firmness, with which it inspires its martyrs? How ravishing is this religion, when it supports its disciples under the most cruel persecutions! How truly great doth it appear, when it indemnifies them for the loss of fortune, rank and life; when it makes them see, through a shower of stones, the object of their hope, and impels them to exclaim with St. Stephen, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! Acts vii. 56. This is a third view of martyrdom, and it would be as easy to increase the list as it is to make the application. Let us apply to martyrdom for duties what we have said concerning martyrdom for doctrines, and we shall be obliged to conclude, that the same reasons establish the necessity of both.

Let us not pass lightly over this article. If there be a martyrdom of morality, how many apostates have we among us? How often have we denied our holy religion? How often, when it hath been jeeringly said to us, thou VoL. IV.

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also

also wast with Jesus, have we sneakingly replied, I know not what thou sayest?

V. We come to our last article, the crown of moral martyrdom. Here a new order of objects present themselves to our meditation. Pardon me, if I cannot help deploring the loss, or the suspension of that voice with which for three and twenty years I have announced the testimonies of God so as to be clearly heard at the remotest parts of this numerous auditory. However, I will try to present to you at least a few of the truths, which I dare not undertake to speak of in their utmost extent.

The martyrdom of morality! A man who can say to God, as our prophet said, I will speak of thy testimonies before kings, and will not be ashamed, finds a rich reward, first in the ideas, which a sound reason gives him, of shame and glory; secondly, in the testimony of his own conscience; thirdly, in the approbation of good people; and lastly, in the prerogatives of martyrdom. These, if I may so express myself, are four jewels of his crown.

1. Notions of shame and glory are not arbitrary, they are founded on the essence of those things, to which they are related; on these relations they depend, and not on the caprice of different understandings. My first relation is that, which I have to God, it is the relation of a creature to his Creator. The duty of this relation is that of the most profound submission. My glory is to discharge this duty, and it is my shame to violate it. My second relation is that, which I have to men, a relation formed between beings formed in the same image, subject to the same God, and exposed to the same miseries. The duty of this relation is that of treating men as I wish they would treat me, or to use the words of Jesus Christ, of doing to them whatsoever I would they should do to me, Matt. vii. 12. It is my glory to discharge this duty, and my shame to violate it, and so of the rest. These ideas are not arbitrary, they are founded in the nature of things. No mortal, no potentate hath a right to change them. If then the great regard me with disdain, when I answer to my relations, and discharge the duties of them, I will not be ashamed. The contempt, which this conduct brings upon me, falls back upon my despiser; because shame is a necessary consequence of violating these duties, and because glory is a necessary consequence of practising them.

2. The

2. The martyrdom of morality is rewarded by the testimony of conscience, and by the ineffable joys, with which the heart is overwhelmed. While the tribunals of the great. condemn the christian, an inward judge absolves him, and the decrees of the former are reversed by the latter. Our rejoicing is this, the testimony of our conscience. I suffer, nevertheless I am not ashamed, for I know whom I have believed, 2 Cor. i. 12. 2 Tim. i. 12.

3. The moral martyr is rewarded by the approbation of good people. Indeed, suffrages will never be unanimous. There will always be in the world two opposite systems, one of virtue, another of sin. The partizans of a system of sin will always condemn the friends of virtue, as the friends of virtue will always condemn the partizans of sin. You cannot be considered in the same light by two such different classes of judges. What the first account infamous, the last call glory; and the last will cover you with glory for what the first call your shame. If you be obliged to choose one of the two parties to judge you, can you possibly hesitate a moment on which to fix your choice? The prophet indemnified himself by an intercourse with the people of God for the injury done him by the great, I am, said he, a companion of all them that fear thee, and of them that keep thy precepts, Psal. cxix. 63. Suffer me to sanctify here the profane praise, which Lucan gave Pompey*; The Gods are for Caesar, but Cato is for Pompey. Yes, the approbation of Cato is preferable to that of the gods! I mean those imaginary gods, who frequently usurp the rights of the true God.

In fine, The martyr for morality is rewarded by the prerogatives of martyrdom. It would be inconvenient, in the close of a sermon, to discuss a question, that would require a whole discourse: I mean that concerning degrees of glory but, that, if there be degrees of glory, the highest will be bestowed on martyrs, will admit of no dispute. This, I think, may be proved from many passages of scripture. St. John seems to have taken pains to establish this doctrine in the Revelation; He that overcometh, and keepeth my. works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron, as the vessels of a potter shall they be broken to shivers, chap. ii. 26, 27. this regards martyrs, and this seems to promise M m 2 them

* Victrix Causa Deis Placuit: sed Victa Catoni,

them pre-eminence. Behold, I come quickly, hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God, chap. iii, 11, 12, this regards martyrs, and this seems to promise them preeminence, What are these, which are arrayed in white robes? and whence came they? These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, chap. vii. 13, 14, 15. This regards martyrs, and this also seems to promise them pre-eminence.

Christians, perhaps your minds are offended at the gospel of this day. Perhaps you are terrified at the career, which we have been opening to you. Perhaps you are inwardly murmuring at this double martyrdom, Ah! rather behold the great cloud of witnesses, with which you are compassed about, and congratulate yourselves that you fight under the same standard, and aspire at the same crown. Above all, look unto Jesus the author and finisher of faith, who endured such contradiction of sinners against himself, and who, as the same apostle, Paul, says, not only endured the cross, but also despised the shame. Hark, he speaks to you from the goal, and in this animating language addresses you, If any man hear my voice, I will come in to him. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne, Rev. iii. 20, 21. Happy you, if you be accessible to such noble motives! Happy we, if we be able to say to God, in that solemn day, in which he will render to every one according to his works; I have preached righteousness in the great congregation, Lo, I have not refrained my lips, O Lord, thou knowest! I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation, I have not concealed thy loving kindness! Withhold not thou thy tender mercies from me, O Lord! God grant us this grace. Amen.

AN