Government and Liberty Described; and Ecclesiastical Tyranny Exposed

AS the affairs of GOVERNMENT and LIBERTY, are the greatest points of controversy, now in the world, it certainly is of great importance, that our ideas be clear and just concerning them. Permit me therefore to offer a few thoughts, upon a familiar metaphor, which the holy Ghost has used to illustrate their true nature. In Amos, v. 24. he says,

Let judgment run down as waters, and righteousness as a mighty stream.

From whence we may observe,

First. That judgment and righteousness are essential to freedom. When we would represent any thing as quite free, we say, it is as free as water. And not only the flow of mercy and grace from God to men, but also its effects in them, in producing obedience unto him, are often compared thereto in the word of truth—John, IV. 14. and VII. 38. Titus, 2.11, 12. and 3, 5—8. This is most certain, because

Second. Freedom is not acting at random, but by reason and rule. Those who walk after their own lusts, are clouds without water, carried about of winds; or raging waves of the sea, foaming out their own shame; while the true SONS OF LIBERTY are like streams, which run down in a clear and steady channel. David says, I will run the way of thy commandments, when thou shalt enlarge my heart. I will walk at liberty, for I seek thy precepts. Streams and rivers must have steady channels to run in; but they that promise liberty while they despise government, are wells without water, clouds that are carried with a tempest. 11 Pet. 2.10—19.

Third. Though tyranny and licentiousness often make a great noise, yet government and liberty are much stronger than they are. The former, like raging waves, dash themselves against the rocks, and die upon the shore; or like a tempest, after making sad waste and devastation, their strength is gone, and their force is over. While the latter, like a mighty stream, carry all before them, and never rest till they can get through or over all obstacles, which are put in their way.

p. 4Fourth. Streams and rivers are of great use, and cause a constant flow of refreshment and blessings wherever they come; so does the exercise and administration of judgment and righteousness, among all people that enjoy them. Hence, p. 4Fifth. The command of heaven is, Let them run down; put no obstruction in their way. No, rather be in earnest to remove every thing that hinders their free course.

Sixth. The context plainly shews, that a main obstruction to these great blessings, among the people then spoken to, was their assuming a power to govern religion, instead of being governed by it. True religion is a voluntary obedience unto God. And the great design of all ordinances and acts of worship towards him, is that thereby we may obtain pardon and cleansing, with direction and assistance to behave as we ought towards our fellow-men. But instead of this, those people added their own inventions to divine institutions, and substituted their acts of devotion towards God, in the place of a righteous practice towards men; or for a cover to their contrary conduct: And they would fain have been thought very religious, although they turned judgment into wormwood, hated him that rebuked in the gate, and abhorred him that spoke uprightly. These things were written for our admonition; and all things of that nature, if indulged, will prove as pernicious to us, as they did to the Jews. And since self-interest and self-flattery have an amazing influence to blind men, concerning their own conduct in these affairs, great care ought to be taken to guard against deception therein. And perhaps a close attention to two late publications, from the ruling party in this State, may be very serviceable in that respect.

Eleven years ago, the episcopal clergy appeared very earnest for having Bishops established in America; which caused Dr. Chauncy of Boston, to write an answer the next year, to what Dr. Chandler had published upon that subject. And as Chandler had declared, that all they wanted, was only to have their church compleatly organized, without the least design of injuring others, the best reason that Chauncy could give, why his request ought not to be granted, was this: Says he, p. 4We are, in principle, against all civil establishments in religion.—It does not appear to us, that God has entrusted the state with a right to make religious establishments. If the p. 5state in England has this delegated authority, must it not be owned, that the state in China, in Turkey, in Spain, has this authority likewise? What should make the difference in the eye of true reason? Hath the state of England been distinguished by heaven by any peculiar grant, beyond the state in other countries? If it has let the grant be produced. If it has not, all states have, in common, the same authority in establishments conformable to their own sentiments in religion; what can the consequence be, but infinite damage to the cause of God and true religion! And such in fact has been the consequence of these establishments in all ages, and in all places. Should it be said, we claim liberty of conscience, and fully enjoy it; and why would we confine this privilege to our selves? Is it not as reasonable, episcopalians should both claim and enjoy it? It is readily allowed; and we are as willing they should possess and exercise religious liberty in its full extent, as we desire to do it ourselves. But then, let it be heedfully minded, we claim no right to desire the interposition of the state to establish that mode of worship, government, or discipline, we apprehend is most agreeable to the mind of Christ. We dedesire no other liberty, than to be left unrestrained in the exercise of our principles, in so far as we are good members of society: And we are perfectly willing episcopalians should enjoy this liberty to the full. If they think Bishops, in their appropriated sense, were constituted by Christ or his apostles we object not a word against their having as many of them as they please, if they will be content to have them with authority altogether derived from Christ. But they both claim and desire a great deal more. They want to be distinguished by having bishops upon the footing of a state-establishment. The plain truth is, by the gospel-charter, all professed christians are vested with precisely the same rights; nor has one denomination any more a right to the interposition of the civil magistrate, in their favour, than another; and whereever this difference takes place, it is beside the rule of scripture, and I may say also, the genuine dictates of uncorrupted reason.