A Sermon Delivered Before the General Assembly of the State of Vermont

Take for example that great practical and plain precept of our Savior, “ All things whatsoever ye would that men should do to you, do ye even so to them.” Here is a precept based on the general brotherhood and mutual obligation of mankind. It is addressed to men — creatures of understanding and affection, who have a common origin and a common nature, “ born to an inalienable right to life, liberty and the pursuit of happiness.” Notwithstanding the great difference in the capacities, characters and conditions of men, yet, considered as men, they share in the same common nature, and are responsible to the same great Lawgiver ; they are, therefore, so far equal, and, in the same circumstances, entitled to the same treatment. How plain, too, is the precept ! A person of the weakest understanding may easily perceive its meaning. It is an appeal to each one’s self as to how he would be treated, that he may know how to treat others. By making such rules of conduct our own, we shall show ourselves to be upright, stable, useful men. To acquit ourselves like men, we must be found manfully contending against what is injurious and wrong. Life is a warfare — a continual warfare. The great opposing principles of holiness and sin, right and wrong, are ever in conflict ; and all persons, as soon as they know the difference between what is right and wrong, are responsible agents in this battle. A slight acquaintance with ourselves will show the importance of being on our guard against our own wrong tendencies. We are constituted with appetites, and there is often a conflict between the dictates of our better judgment and the leadings of appetite. When our appetites are controlled and gratified in accordance with the requirements of God, and the dictates of our judgment, then they conduce to our usefulness and happiness ; but when they lead the way, and become clamorous and mutinous, then we are rendered unprofitable and wretched. We are to be vigilant and decided in controlling our appetites, and checking our wrong tendencies. We are to “ eat and drink in order to live, not to live in order to cat and drink.” Bodily appetite, in its artificial state and exorbitant demand, is a powerful enemy. It does not belong to the original constitution of the body, but is found generated and stimulated by fond indulgence and excessive gratification, so that the mind is brought into captivity to the body. A morbid condition of our bodily appetites is a great impediment to the development of a manly character.

Our selfish impulses, too, may be mentioned as ever struggling for the mastery over our bevevolent ones. Debased as man is by sin, he is not without some appreciation of benevolence, and some condemnation of selfishness. Every person, not wholly blinded and hardened by sin, is exercised with some be evolent promptings, in distinction from his selfish ones. Even nan knows that he ought so to live in this world as to honor Goa, and be of some use to others, as well as to himself. But when one’s own little self is so magnified as to fill all the space due to God and his fellow-men, then is he divested of all true manliness of character. A man who is wholly devoted to his own personal gratification and emolument, is not a man. And in respect to all those who duly control their appetites, and successfully overcome their besetting sins, it will be manifest, that they have still more to encounter. The warfare of the present state extends beyond the sphere of one’s personal condition, and contemplates the great conflict between truth, righteousness and God on one side, and error, sin and the devil on the other; and how this conflict rises in magnitude and importance, as the forces on both sides are brought into collision, and are seen opening the way for the salvation or the ruin of mankind ! In coming to this great conflict, let us see to it, that we enlist on the right side, and put on the armor furnished us by the Captain of our Salvation ; for, with the girdle of truth, the shield of faith, and the breastplate of righteousness, united with vigilance and prayer, we shall conquer. “ A Christian is the highest style of man : And is there, who the blessed cross wipes off, As a foul blot from his dishonor’d brow ? If angels tremble, ’tis at such a sight.” To acquit ourselves like men, we must be strong and resolute. The strength here inculcated is not so much physical or intellectual strength as moral. Some persons are naturally of stronger physical and intellectual powers than others, which constitute a foundation for greater efficiency of character. And the same person has not the same efficiency at all times. He may be deprived of it by sickness, or infirmity, or some other cause. “ It is surprising,” says John Foster, “ to observe what a resolute spirit will accomplish sometimes in a bad cause ; and always interesting to contemplate what a resolute spirit may effect in a good cause.” Let a person be conscious of the goodness of his designs, and the uprightness of his motives, and he will be inspired with true moral courage to surmount difficulty and endure hardship in his endeavors to attain his object. And what if a person be destitute of wealth and learning : yet if he have some moral worth, with a heart to do and suffer the will of God, let him be courageous and cheerful. Feeble means are sometimes used and blessed in bringing about great and good results. Many a man, feeble in his own estimation, yet strong in God, will be found, in the end, to have done much good. The performance of our duties and the endurance of our trials stand connected with difficulties. …