Categories: Historical Documents

Chandler Robbins was born in Branford, Connecticut in 1738, and he graduated from Yale in 1756. He studied theology and was ordained pastor of the Congregational church in Plymouth, Massachusetts.

Timothy Dwight (1752-1817) graduated from Yale in 1769. He was principal of the New Haven grammar school (1769-1771) and a tutor at Yale (1771-1777). A lack of chaplains during the Revolutionary War led him to become a preacher and he served as a chaplain in a Connecticut brigade. Dwight served as preacher in neighboring churches in Northampton, MA (1778-1782) and in Fairfield, CT (1783). He also served as president of Yale College (1795-1817). This sermon was preached by Dwight in Connecticut on May 12, 1791.

A

S E R M O N,

PREACHED AT THE

GENERAL ELECTION,

May 12th, 1791.

By TIMOTHY DWIGHT, D. D.
Pastor of a Church in Fairfield.

Our holy religion makes good men; from thence the Transition is easy and natural to regular citizens, and obedient subjects. Where private virtue cannot be found, it is in vain to look for public; and laws are of little efficacy without good examples. The operation of the one is slow and silent; that of the other is visible and strong, everyone sees and feels it.
Governor PATTERSON’S Answer to the Address of the Presbytery of New-Brunswick.

At a General Assembly of the State of Connecticut, holden at Hartford, in said State, on the second Thursday of May, A. D. 1791.

ORDERED, That James Davenport, Esq. and Colonel Elijah Abel, return the Thanks of this Assembly to the Rev. Dr. Dwight, for his Sermon delivered at the General Election, on the 12th Day of May 1791, and request a Copy thereof that it may be printed.

A true Copy of Record,
Examined by
George Wyllys, Sec.

2 SAMUEL, xxiii. 3, 4.

The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.

And he shall be as the light of the morning, when the sun riseth; even a morning without clouds; as the tender grass springing out of the earth, by clear shining after rain.

When our ancestors instituted the solemnities of this day, they gave the world a fair exhibition of their wisdom and piety. The election of the great officers of a state is an event highly important, and solemn, and ought to be regarded with solemn emotions. To inspire such emotions, they justly determined, nothing would more effectually conduce, than the union of he Legislature in the public reverential acknowledgement of the presence, and agency, of Him, “whose throne is prepared in the heavens, and whose kingdom ruleth over all.” Influenced by that piety, which was their governing characteristic, they were experimentally convinced, that, as no consideration is so interesting, so none is so productive of rectitude, in public, or in private life, as the omnipresence, and omniscience, of that God, to whom we must give an account of all our conduct. Persons of such a character must also have clearly seen, and strongly felt, that pertinent religious discourses, concerning the duties incumbent on rulers, delivered at such a time, could not fail of advantageous effects. From these just and commendable sentiments, the divine service of this anniversary was instituted by our ancestors; and from the same sentiments, it has been uniformly celebrated by their descendants.

The truth of these remarks will, it is presumed, be readily acknowledged, by those at least, whose authority sanctioned, and whose presence countenances, the business of this meeting. With equal readiness will it be acknowledged, that they clearly point out the duty of the preacher. It is visibly his duty to aim at making such impressions on the minds of his audience, as will most effectually accomplish the design of the institution. It is his duty to address his discourse to the peculiar circumstances of those, who summoned him to the employment; and as far as may be, to awaken in them those reflections, which cannot fail to produce, in men of consideration, some desirable consequences.

For about a hundred and thirty years, has this institution existed; and, throughout this long period, wise and virtuous men have annually uttered, from this place, useful truths, and pious exhortations. After the labours of such a train of respectable characters, the present preacher cannot hope to entertain his audience with novelty, or instruction. In the humbler office of a monitor, he may however advantageously remind those, who hear him, of their interest, and duty; and thus may render to them an office of benevolence, eminently necessary to so frail, and so forgetful a being, as man.

To a design of this nature, the passage of scripture mentioned as the theme of the following discourse is an obvious introduction. The sentiments it contains, are of high importance, and unfold their truth, and moment, to the slightest inspection.

In the first of these verses, it is asserted to be the duty of a ruler to be just, and to rule in the fear of God.¹ In the second, the beneficent influence of government, formed on these principles, is declared and described in terms of singular force, and unrivalled beauty.

On the first of these assertions, it will be unnecessary to expatiate. Of its truth, there can be neither denial, nor doubt; and of its importance, a brief examination of the second will furnish sufficient evidence. The following observations will therefore be principally confined to this solemn declaration of the God of Israel—That a just and pious Ruler is an eminent blessing to a people. Of this doctrine, the text naturally forms the first illustration.

Perhaps there is not, in the whole sacred volume, a single passage, introduced with such solemnity and magnificence, as the passage before us. It is ushered in by two prefaces; both of them conspiring, in a striking manner, to increase the impression. We are first informed by the recording prophet, that these are the last words of David—his solemn farewell to the great kingdom, he had so long governed; his dying monition to the numerous tribes of future princes, whom, with the eye of prediction, he saw springing from his loins; his final benediction to those unnumbered princes, and nations, for whom, throughout the vast regions, and extended duration, of this world, he knew his instructions would be recorded. That we may feel the weight of this preface, a singular and illustrious character of David is subjoined. “David, the son of Jesse, the man who was raised on high, the anointed of the God of Jacob, the sweet Psalmist of Israel, said,” &c.

Nothing could, with more pertinence, have been prefixed to these remarkable words, by the prophet who has recorded them. From the character of the author they derive the highest human sanction. Selected by the wisdom of Jehovah from the whole Israelitish nation, at the divine command, he ascended the throne. In this dignified station, he gave the clearest proof of the propriety of this providence. His country had, for ages, been involved in the most distressing wars. In a period of the deepest calamity, he assumed the direction of its public affairs, roused its dismayed inhabitants to arms and enterprise, and, in a little time, subdued all the surrounding nations, from the great sea to the river Euphrates. With soldiers, whom he raised, officered, and disciplined, with a heroism and military wisdom wholly unprecedented, and in dangers, difficulties, and distresses, of which there are few examples, he established the most respectable empire, at that time in the world.

For the government of these extensive dominions, he projected, and executed, a series of the wisest military, and political measures. Steadily attentive to all the great objects of policy, he effectually provided for the defense of his kingdom, for the enlargement of commerce, for the improvement of agriculture, for the promotion of useful knowledge, and for the regular administration of justice; and, in all, displayed a strength of genius, and a largeness of heart, to which we shall not easily find a parallel. At the same time, he exhibited an illustrious example of the most distinguished virtue. In his excellent and splendid institutions for the public worship of the nation; in those glorious monuments of genius and piety, those perpetual directories of private and public devotion, the psalms he composed; in the regular, expeditious, and impartial distribution of civil justice; and in the combined beauties of a noble personal example; he gained from the voice of heaven that exalted title, “the man after God’s own heart;” and left his memorial to succeeding ages, as a sweet smelling savour, as an object of the applause, and the imitation, of all who should come after him.

It is further to be remembered, that he was advanced to the kingdom, from the humblest station of private life. Tho’ descended from princes, he was, like the Messiah, whom he principally typified, born, and educated in the vale of poverty. In the condition of a subject, he had seen, and felt, all the evils of unjust and impious rule, exercised by his predecessor. As a subject, he knew how to feel for other subjects; as a man persecuted, for other objects of persecution; while, from his long possession of the sceptre of government, he became extensively acquainted with the art of governing with dignity, and success.

Of such a man, are these the last words, uttered at the close of such a life.

The preface of David is still more solemn, and affecting. “The spirit of the Lord,” saith he, “spake by me, and his word was in my tongue.” That eternal spirit “who searcheth all things, even the deep things of God,” speaks expressly the things, which I now utter, as the sum of his own infinite knowledge of this great subject, and the effusion of his infinite benevolence to the children of men. “The God of Israel said, the Rock of Israel spake to me,” &c. The father of the universe, the ruler of an infinite empire, declares to mankind these counsels, as a general conformity to his pleasure and example; and as the result of his own experience, in the august employment of ruling the immensity of intelligent beings.

Such is the magnificent introduction of this singular passage; and such is the force, with which it is intended to operate on the mind of every reader.

In a manner, perfectly suited to so impressive an exordium, is the doctrine exhibited by the passage itself. And he, i.e. a virtuous ruler, shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth, by clear shining after rain. Never were objects of more pleasing and splendid beauty exhibited in comparison; nor could any conceivable images unfold this subject with superior energy. The light of the morning is, without a question, the first object in the natural world, for beauty and glory, and the happiest allusion for the illustration of scenes, marked with unusual gladness, prosperity, and splendor. But it is here enhanced with peculiar felicity. It is not only the morning, but the happiest time of the morning; the time when the sun riseth; it is a morning without clouds; a morning of the spring, when the tender grass is springing out of the earth, and peculiarly endeared by the remembrance of the dreariness of winter; a morning succeeding a night of clouds and rain, and doubly delightful by the contrast it forms, to the melancholy gloom of the preceding darkness. Thus is the general gladness and felicity, produced by the benignant influence of a virtuous ruler, most advantageously impressed on us, by the voice of the infinite God, in the singularly happy allusion to the universal delight, created, thro’ this lower world, by the glorious rising of an unclouded morning in the spring, when a preceding night of rain and darkness has ushered it in with increased beauty and splendor; when the new born and newly freshened verdure has mightily enhanced the general luster of all those pleasing forms of elegance and grandeur, which the day-spring, in the magnificent language of the Creator, has stamped on the face of the earth, turned to the sun, “as clay to a seal,” that it may derive from his power an impression so wonderful and divine.

2. The conduct of a virtuous ruler, both in his public, and in his private character, will also happily illustrate the doctrine.

To form satisfactory ideas of the natural, the necessary conduct of a virtuous ruler, it may be useful to turn our attention, for a moment, to the several principles, under the influence of which, a ruler may be supposed to aim at the public good.

A ruler may be supposed to aim at the public good, from the selfish principles of avarice and ambition; so far as he conceives the public good and his own private interest to be inseparably connected. With what uncertainty and hazard, the welfare of a community is entrusted to men, governed solely by these principles, we may easily determine, by recollecting how often that welfare will be really separated from the private interest of any individual, and how much oftener these things will be viewed as separate, by the selfish affections, and the biased judgment of that individual. If this mode of determining should be thought improper, history, filled with the unnumbered and infinite evils of sceptered ambition, and avarice, will establish the like determination, with an authority, which can neither be gainsayed, nor resisted.

Honour constitutes another basis, on which it has been thought, the public interest might safely rest. Honour, as commonly used, and pride are but different names for the same odious, treacherous, domineering passion. Of its usual and natural effects, we may find an impressive list, in the private history of gambling, lewdness, dueling and suicide; and a more splendid one, in the public annals of imperial luxury, war, and despotism. It is however further to be remarked, that, as honour, in this sense, is wholly governed by a regard to the eye of mankind, so it can have no influence in measures, withdrawn from the inspection of that eye: a class of measures, on which always a great part, and often the whole, of the public good ultimately depends.

But it has been urged, that there is another and superior kind of honour, which, in opposition to the false kind, I have mentioned, is called true honour. This is variously defined. Sometimes it is asserted to be an instinctive and exquisite sensibility to right and wrong, to that which is noble or debased; by which the mind is irresistibly, or at least very forcibly, led to pursue that, which is right and noble, and to shun that which is wrong and debased. Sometimes it is spoken of, as a governing reverence, felt by a man for the approbation of his own mind, and a disposition steadily determined to deserve it. The opinion, contained in the first of these definitions, is fairly presumed to be chimerical; no satisfactory evidence having been hitherto offered, of the existence of such a principle. According to the last, honour will probably be found to differ little from conscientiousness; a principle which I shall now proceed to consider.

The natural conscience, then, carefully cultivated by education into habit, enlivened by a fixed sense of accountableness to God, and strengthened by the belief of future eternal retribution, as revealed in the scriptures of truth, forms another, and it must be confessed, a much more solid foundation, on which to rest the welfare of a community. A habit of conscientiousness is frequently lasting, and frequently extensive in its effects; and the steady belief of a certain, endless retribution, beyond the rave, furnishes a guard against temptation, and iniquity, which is powerful in its operations, and which extends its influence to the closet, as well as to the house top; to the conduct, which no human eye seeth, as well as to that, which is opened to the eye of the world.

But real or scriptural virtue presents us a still different object of public as well as private confidence. The great law of righteousness, by which the Creator requires his intelligent creatures to regulate their affections, is “Thou shalt love thy neighbour as thyself;” or, as it respects the actions of such creatures, “Whatever ye would that men should do unto you, do ye even so to them.” A cheerful obedience of the heart to this great command, and to that “other, which is like unto it,” is the sum of real, or scriptural virtue.

How fair and sufficient ground of public confidence is displayed by this principle, a few observations will easily illustrate. The governing disposition of a ruler, whose heart is conformed to this great law, must necessarily lead him to a faithful, uniform pursuit of the public interest, in preference to any private one, and to seek the good of millions rather than his own. Between selfish and general objects, as there is in reality, so there will be in his view, no proportion; and between the pleasure of seeking the one, and the duty of promoting the other, he can admit of no balancing. The principle, by which he is rendered the object of the public confidence, is superior to that of the avaricious, and that of the ambitious man, not only because it possesses higher dignity, and amiableness, but also because his interest can never be separated by it from that of the community: to that of the man of honour, because it furnishes a ruling motive to rectitude, in secret, as well as in open measures; and to that of the man habitually conscientious, and possessed of clear conviction of accountableness and retribution, because virtuous habits cannot change; and because, as we daily discern, in the different degrees of obedience, rendered by the dreading servant, and by the affectionate child, love is an incomparably more efficacious spring, than fear, of steady, faithful, and uniform duty.

Under the direction of this principle, the magistracy of a ruler will naturally be such as to secure the approbation of wisdom, and to command the applause of virtue. This all amiable disposition, pointing, with a few variations of human infirmity, to the pole star of public happiness, will direct the extensive means of usefulness, encircled by his office, to the noblest purposes. In the laws he enacts, in the judgments he pronounces, and in the punishments he executes, justice, benignity and mercy will form the great outlines of his character. It will be his natural, his constant labour, so to distribute the burthens of the community, that they will rest most easily on the public shoulder; to husband the public property, with the exactness of private economy; to treat the creditors of his nation with the scrupulous fairness of mercantile punctuality; and to pursue, through all its numerous paths, that righteousness, which nourishes, adorns, and exalts a nation. As a magistrate, he would blush to project, or to countenance, any measure, which would disgrace him as a man. If it were proposed to sanction fraud, to promulgate falsehood, or to establish iniquity, by law, it would present him no temptation, it would yield to him no support, to remember that multitudes, beside himself, were sharers in the guilt and in the infamy.

The first duty of a ruler, and the first concern of a virtuous ruler, is the support of religion. Let not my audience from this remark imagine, that I wish a revival of that motley system of domination which in Europe has so long, so awkwardly, and so unhappily blended civil and spiritual objects. An infidel could not, with more regret, see spiritual courts, laws prescribing faith, binding the conscience, and distinguishing by civil privileges the several classes of religious, or magistrates usurping the throne of the Creator, and claiming the prerogatives of the supreme head of the church. The ruler, who wishes to befriend religion, is forced by no necessity to acts of persecution, injustice, or party; nor because he is desirous of avoiding such acts, is he by any necessity restrained from acting at all. Friendship to religion is the first characteristic of a good man. As such a man must universally desire the good of mankind, so he must, with the greatest ardency, desire this infinite good. That elevation to office, which enlarges the means of doing good, will, in his view, instead of lessening, increase his obligations to “seek first the kingdom of God, its righteousness,” and prosperity. This duty he will endeavour to perform, not in the mistaken ways already mentioned, but by steadfastly opposing immorality, by employing and honouring the just, by contemning the vicious, by enlarging the motives to righteousness, by removing the temptations to sin, and, in a word, by that general train of virtuous measures, which, like a magical charm, unobservedly spreads its influence over moral things, and, in a gloomy waste of vice and impiety, calls up a new creation of beauty, virtue, and happiness.

Among the means of advancing religion, a personal example is commonly of the first importance. Even in private life, its effects are great and striking—In family education, a good parental example instructs more than the wisest precepts, and regulates beyond the best exerted government. But in a ruler, the importance of example is not easily measured. So numerous are the persons, who observe, and imitate his conduct, so distinguished is the brilliancy reflected on it by office, that in forming an idea of its influence, the most romantic imagination will easily fall short of the truth. Strongly affected by the importance of these facts, it will be the daily study of a virtuous ruler, to act always in such a manner, as to allure others to virtue, and not to vice; to uphold religion, and not licentiousness; to support the righteous, and not the enemies of righteousness. Though, during his administration, as at the present time, “iniquity should abound, and the love of many should wax cold” the strength of the opposition, the boldness of the ridicule, and the impudence of the contempt, will instead of relaxing, confirm his resolution, and redouble his efforts against the enemies of religion.

Thus to lessen the public distresses, to increase the public happiness, to discourage vice, to uphold religion, to stand approved at the awful tribunal of his conscience, and to gain the approbation of him, from whose judgment there is no appeal, will be the end of his plans and his exertions, his example and his magistracy.

3. The peculiar power which a virtuous ruler possesses, of being useful to a nation, may also advantageously illustrate the doctrine.

The pertinence of this observation, which is intended principally to be applied to the ruler of a free people, may be exhibited in the following manner. An important part of a ruler’s ability to be useful consists in his influence. The influence of any man depends principally on his personal character. If his actions be such, as to manifest principle, integrity, or virtue, to the general eye, he becomes, of course, possessed of the general confidence. In a country where all measures are decided by suffrages, a fixed belief of the mover’s integrity, and steady patriotism, as often commands those suffrages in favour of the measures, which he proposes, and gives popularity, and efficacy, to the execution of them, as the nature of the measures. Perhaps it is not even a strong assertion, to declare, that the confidence, reposed in the virtue of the first magistrate of this country, has had as much influence, in procuring the general voice in behalf of our national constitution, and in sanctioning its operations, as the nature of the constitution, or the wisdom and justice conspicuous in its operations. As therefore it will frequently happen, that very important public measures will much depend on this confidence, or the want of it, for their adoption, or their rejection, and as the whole wellbeing of a nation may not infrequently be decided by this circumstance, it’s weight cannot fail of a high estimation.

4. In the last place, I shall endeavour to illustrate the doctrine by a summary exhibition of the contrast, formed by a wicked ruler, to a virtuous one.

In all the important particulars, I have mentioned, a wicked ruler is the reverse of a virtuous one. His administration commences under the government of these two noxious principles—That his own highest interest is distinct from that of the public—and that his own interest is, in all things, to be preferred by him to that of the public. Magistracy is, therefore, in his view, but a convenient engine for the accomplishment of his selfish wishes; a courser, put into his hands, merely that he may ride, for business, or for pleasure. From these governing principles are derived all those evils, in public administration, which distract a community from within, or waste it from without. Oppressive laws, partial judgments, and cruel executions; burdensome taxes, and squandered revenues; injurious promotions, causeless ejections from office, neglect of the worthy, and employment of the worthless; caballing, electioneering, and corruption; general sufferings, and general murmurs, are in the number of those evils, which under the magistracy of such a ruler, distress the internal state of a people. It will be needless on this occasion to turn our eyes to the external miseries of war and devastation, naturally springing from the same fountain; war kindled merely to gratify pride, and devastation and rapine extended merely to glut the rapacity of avarice, or cruelty. Our own immediate concern is with the other class of objects; and from his class, I presume, a sufficient selection has been made.

The particular course of wicked conduct, pursued by an unprincipled ruler, will indeed be pointed out by his predominant propensity. As this may happen to be avarice, ambition, sloth, or sensuality, his conduct will be marked by the colouring peculiar to it; or should he, as frequently occurs, be governed by several, or all of them, his magistracy will be tinged by the evil disposition, at the time prevailing; but the tincture will be always deep and poisonous, and the variegations will be only variegations of foulness, guilt, and dishonor.

It has been generally agreed by enlightened men, and even by enlightened infidels and atheists, that religion in a community is essentially necessary to its wellbeing. This agreement may, I presume, be fairly supposed to be a sufficient proof of the justness of the opinion. Should higher proof be demanded, perhaps it may be furnished by a momentary survey of the state of a people, wholly without religion. Think, for a moment only, of a country, inhabited by those, who neither feared God, nor regarded man; by men, insensible to moral obligation, governed by fierce passion, and gross appetite; men of this world merely, unconcerned with truth, or duty, rewards, or punishments; men, strangers to veracity, justice, delicacy, and decency; men, exceptions to the character of human nature, even in the vilest national condition; an astonishment, a byword, and a hissing, to their fellow creatures; a nuisance to the universe, and a smoke in the nostrils of their Creator. On what grounds could the infinitely wise and just God be supposed to continue the existence of such a nation? What valuable end of being could they be supposed to answer?

But if a nation of profligates would be such a blot in the creation of God, let it be uniformly remembered, that a profligate ruler is the first and greatest instrument of national profligacy. That striking and infamous character of Jeroboam, “that he sinned himself, and made Israel to sin,” belongs, as the common sense of mankind, recording with an unerring, and prophetic hand, steadily testifies, to every wicked ruler. Combining in himself the great springs of action, presiding over all the great interests of a nation, directing all it’s great operations, and diffusing a malignant moral influence over all the parts of it, he is at once the moving principle and the regulating power, of the whole machine. Nor can we for a moment hesitate to believe, that, thus moved, and thus regulated, it must be soon disordered, and destroyed.

From the magistracy, and from the example, of such a ruler, alike, will corruption and ruin spread through the members of community, and poison the streams of health and life. Awed by his power, authority, and measures, the friends of virtue are necessitated to hide their heads from shame, insult, and punishment. Called forth, from their lurking places, into office, character, and distinction, “the wicked walk on every side.” Charmed by the splendor of dignity, by the glare of pomp, and by the dazzling effects of influence, all seen with a false deceiving gaudry, by the jaundiced eyes of ambition, the young, the gay, the aspiring, and the brilliant, look up to him, as the standard of excellence, and pant “to be perfect, as he is perfect.” His sentiments are greedily imbibed, his actions anxiously imitated, and his speeches repeated with admiration and applause. Example always powerful, and in a ruler always peculiarly powerful, in a vicious ruler has a redoubled power. The vicious inclinations which are so commonly the governing ones, are peculiarly delighted to see the door to vicious indulgence opened by the example of officed vice, and feel themselves strengthened to every evil pursuit, by the flattering union of wickedness and dignity. Thus is an allurement to depravity and corruption presented to youth, especially to the brightest and most ambitious, against the ruinous effects of which, reason and religion struggle in vain.

Thus all the valuable interests of a nation, the public and the private happiness alike, suffer, from the magistracy of an impious ruler. Law no longer looks with an equal eye on the several classes, and the several concerns, of the nation. Justice weighs, and distributes, with an uneven balance, and suffers that sword which was appointed to be the terror of evil doers, to rust in the scabbard. Religion, opposed by his measures, and discountenanced by his example, languishes and decays. Irreligion, elevated to distinction, and graced by office, impudently lifts up her deformed face, and looks down upon humbled wisdom and piety. The parent trembles for the morals, the character, the salvation of his children; the husband’s heart beats with perpetual alarms, for the fidelity, the honour, and the happiness of his wife; the wife sickens at the changed countenance; and the wife and good man is daily excruciated by the sight of his degenerating friends, and his corrupting country, by the decline of piety and wisdom, by the retreat of truth and salvation.

The several sentiments advanced as illustrations of this interesting doctrine, fraught with truth and evidence in themselves, receive the highest sanction from the inspired declarations. In the 101st Psalm, David, with the voice of truth, beautifully unfolds the proper character of a ruler, in a solemn covenant with his Maker, to “rule in the fear of God.” “I will sing of mercy and judgment, unto thee, O Lord, will I sing. I will behave myself wisely in a perfect way, I will walk within my house with a perfect heart. I will set no wicked thing before mine eyes; a forward heart shall depart from me; I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off; him that hath a high look, and a proud heart, will I not suffer. Mine eyes shall dwell upon the faithful of the land, that they may dwell with me; and he that walketh in a perfect way, he shall serve me. He that worketh deceit shall not dwell within my house; he that telleth lies shall not tarry in my sight. I will destroy all the wicked out of the land, that I may cut off all wicked doers from the city of the Lord.” In the 72d Psalm he also exhibits both the character of a virtuous ruler, and the blessings of his government, with that glow of feeling, that splendor of poetry and inspiration, which are not often to be even in his writings, and which prove, at once, the peculiar sincerity of the writer, and on high importance of the subject. In the first nine chapters, and occasionally through the remaining part, of the book of Proverbs, Solomon urges the strictest course of piety, and righteousness, upon his son and successor, with the wisdom of the wisest of men, with the yearnings of a father’s heart, and with the fervor of a man bleeding at every pore, from the remembrance of his own backslidings. In the description of a corrupt and impious prince, given to the Israelites by Samuel, I. Sam. viii. 11, &c. we have one of the many striking pictures, in the Bible, of the odious character, and unspeakable miseries, of unrighteous dominion. To appeal to other passages of either kind will be unnecessary. These prove, beyond dispute, that, ² ”as a roaring lion, and as a ranging bear, so is a wicked ruler over the poor people;” and that ³ ”the king by judgment” and righteousness “establisheth the land.”

History also yields abundant and unanswerable proof of the doctrine, and of the sentiments, by which it has been illustrated. In the history of the sacred volume, a history, which, beside its unquestionable authenticity, possesses the great advantage of being far better known to every Christian audience, than any other history, and is therefore more happily applied to this design, it seems to have been a principal intention, throughout several books, to exhibit the beneficent influence of virtue, and the malignant influence of vice in rulers. David, Jehoshaphat, Jotham, Hezekiah, Josiah, and Nehemiah, are illustrious examples of virtuous magistracy. The justice with which they governed, the heroism with which they defended, the constancy with which they loved, their people, were glorious proofs of their benevolence. The encouragement which they uniformly gave to the friends of religion, and the opposition they uniformly made to its enemies, by their public conduct and personal example, were equally glorious proofs of their piety. Under their protection, their countenance, their auspicious patronage, piety and righteousness, as in a fruitful soil, cheered by kindly rains, and temperate suns, sprang up, flourished, and yielded a plentiful and most profitable harvest. While the whole earth beside was one gloomy scene of ignorance, violence, and profligacy, the country which they ruled, enjoyed, in a greater degree than could be rationally hoped, peace, liberty, light, and happiness. Tinged they undoubtedly were with human imperfections; but they were yet very fair examples of the amiableness, the excellency, the propitious influence, of “ruling justly, and in the fear of God.”

From our own history, which after that of the scriptures, is better known to us than any other, I might multiply examples, of the like pertinent application. Perhaps no country has enjoyed the government of so many rulers, of distinguished virtue, as this. Our rulers have not only been decent, and unexceptionable, but bold, strenuous, and exemplary, in their virtue. In their public and private conduct, they have fought, and secured, the general prosperity, and caused “the righteous to flourish, with abundance of peace.”

Correspondent with their efforts have been the blessings generally enjoyed. The liberty, the order, the peace, the population, the learning, the piety, of our State have scarcely known an example. No such exhibition has probably been given to the eye of time, of the reign of righteousness; no such specimen of the weight of wisdom and integrity, unclothed with the ensigns of splendor; no such proofs of the happy influence of virtuous rule, since authority first erected her throne among the descendants of Adam.

The minds of all my audience will, almost of necessity, call upon me to produce, on such a list, the name of the first Magistrate of the United States of America. Had not the most evident propriety forced me to mention this great and illustrious person, I would have avoided making an addition to that burden of praise, with which he has been so long distressed. But as there are some persons from whom, on every occasion, infamy instinctively borrows her examples; so to him, with equal spontaneity, commendation always turns her eye, whether she searches for proofs, of private amiableness, or of public dignity and virtue. The application of this example to the doctrine in hand is, in every respect, obvious and striking. All persons must feel, and confess it, who remember, that to the charm of his influence, and to the confidence universally reposed in his integrity and wisdom, the adoption of our national constitution, the peace, the order, and the facility, with which it has begun to operate, and, of consequence, our present union, and all its interesting attendants, are, in a prime measure, to be attributed.

It may also, with the greatest propriety, be observed, that both the countries, from which our historical illustrations have been drawn, have, while thus governed, and thus influenced, been regarded by Heaven, with peculiar favour. That this might be fairly expected, few persons will dispute; and that it took place, with regard to Israel, we are assured by God himself. Concerning our own country, we have not indeed a prophet to testify; but if an uniform experience may be allowed to decide, there will be left little room for doubt. If we remember the blessings, which we have received; if we remember the declarations, on the general subject, in the word of God, if we remember, that the inhabitants, by their suffrages, have ever created their rulers; we shall be easily convinced, that the application of the sentiment is as just, to this country, as to Judea. While, therefore, the steady election of persons, distinguished by virtue, to the first offices of government, reflects the highest glory on the wisdom and integrity of the inhabitants of this State, we have very sufficient reason greatly to attribute, to this conduct, the peculiar favour of Heaven, which we have always enjoyed.

From history, also, we are furnished with the amplest proof, that the operations of wicked magistracy have ever constituted the first class of human evils, and stained the name of man with the deepest infamy. The earth has groaned with the insupportable burthen; time has shuddered to rehearse the tale; and Heaven, as at the deluge, has been often called upon for new feelings of repentance, that man was made. The names of Ahab, Manasseh, Nero, Caligula, Heliogabalus, Mary the 1st, and Charles the 2d, with innumerable others, are a sufficient verification of these remarks; but very page of history, sacred and profane, must be searched, if we would comprehend the height, and the depth, of this vast and humiliating subject.

I have only to observe further, concerning the doctrine, that it is applicable to all rulers, of what office soever, in proportion to the importance of their offices, and the extensiveness of their influence.

Among the several sentiments, naturally deduced from this discourse, two appear to be peculiarly commended to our attention.

1. How illustrious a character is a virtuous ruler.

All things, relating to this subject, unite to unfold, and to complete, the character of a virtuous ruler. The station, to which he is advanced, is the first eminence, beneath the sun. The views, excited by it, in the human mind, are strongly pictured to the eye, by those ensigns of majesty, which have surrounded it, from the beginning; the throne, the crown, the scepter, the pomp of attendance, and the other numerous peculiars of royalty. ON the ear are these views impressed by titles of dignity, of awfulness, of sanctity, of divinity. The services of the body, the treasures of the purse, and the homage of the heart, have conspired to shew, and that, even when mistaken and impious, the sublime ideas, men have instinctively formed of the dignity of a ruler.

The vast means of usefulness, within the limits of superior offices in government, not only render them desirable objects of possession to a person, who wishes to be useful, but exceedingly enhance their importance in the eyes of mankind. The human eye beholds, with the most solemn regard, so much happiness entrusted to the disposal of a single man, such extensive means of doing good attached to a single office, and is instinctively led to form no distant resemblance between him who fills that office, in a manner correspondent with the divine designation, and that glorious Agent, who, in an office infinitely more elevated, “is good, and doth good, and exercises his tender mercies over all his works.” Nor is this resemblance impiously, or irrationally formed. In the language of inspiration itself, we find the name Elokim, one of the titles of divinity, applied to those, who are appointed to be “Ministers of God, for good, to his people.” We can therefore scarcely be surprised, though we may well be displeased, that the mind of man, darkened, as it has generally been, with ignorance and superstition, and disposed, as it has ever been, to carry all its conduct into extremes, should attach to supremacy of dominion some of the attributes of Godhead, and render to the persons of princes that sacred homage, which is due to Jehovah alone.

In the hands of a virtuous ruler, all these materials of dignity, and all these means of usefulness, are presented to the considerate eye, with a peculiar splendor. Such a ruler not only fills the station, which, in this world, is the nearest approach to that infinite station, filled by the Creator; but he also acts the character, which is the nearest resemblance to his. Far from being satisfied with escaping censure, and passing, with quiet decency, through his administration; far from contenting himself with wishing kindly to the public weal, he makes it his prime object, he uses his most strenuous efforts, to promote it. To accomplish extensive good, to make mankind better, and happier, to give confidence to virtue, to trample vice under foot, to extend the kingdom of righteousness, to enlarge the general assembly of the first-born, to increase the glory of the Father, the Redeemer, and the Sanctifier, of man, is his constant, his favourite, his professional employment.

To a serious mind, the character of such a ruler appears invested with singular glory. In the view of such a mind, he stands the vicegerent of Jehovah, appointed to execute the noblest purposes. In the view of such a mind, he is not only elevated to the first earthly distinction, entrusted with the first means of usefulness, and separated from the rest of men by peculiar ensigns of dignity; but, by the voice of God, he is entitled to an unrivalled homage, and secured from opposition, obloquy, and irreverence. A long train of solemn commands, respecting the virtuous ruler alone, and pointed directly to great and general happiness, oblige us to love, to fear, to honor him, with a regard wholly singular, and inferior to that only, which is due to the infinite Ruler. Awful in his station, and amiable in his character, he is justly considered as a fellow-labourer with the Redeemer, in that glorious kingdom of righteousness which he came to establish. Temporal good he steadily promotes, to discharge his duty, to indulge his benevolence, and to furnish daily means of accomplishing eternal good. To him, the support, the reverence, the applause, of wisdom and piety are uniformly given; and servant supplications ascend daily from that great family, of which he is the common parent, that his life may be happy, and that his death may be blessed.

Venerable, however, as this character always is, in this country it is peculiarly venerable. It is here a distinction of reason, and rectitude; an elevation, holding a confessed superiority of intelligence, virtue, and amiableness. A ruler is here the favourite object of the approbation, and the choice, of an immense number of wise and good men. He is singled out from other men, not by conquest, law, or birth; but by the hearts of those, who obey, Free and unsolicited suffrages raise him to office. In the original bond, therefore, by which our society was formed, in the covenant interwoven in the very act of electing, our respect, affection, and allegiance, are pledged to our rulers. Happy in presiding over a people eminently free, enlightened, virtuous, and happy, they are ornamented with distinguished glory, and assured of a most honorary, and to an enlarged mind, a most delightful obedience.

2dly. The preceding observations strongly urge the duty of ruling virtuously.

To impress the importance of this great duty is the principal end for which the preacher was summoned to this place; the first use of this solemn institution. This remark, therefore, cannot be esteemed improper, or unseasonable. Should it be thought unnecessary, a little reflection may perhaps persuade us to adopt a contrary opinion.

It is a humiliating, but just observation, verified by daily experience, that human nature is much more resolute in perpetrating that, which is wrong, than in practicing that, which is right. The friends of virtue are often characteristically distinguished by modesty, and meekness; while the votaries of vice are s often marked by a brazen front, and an overbearing insolence. This calamity, at all times existing, in times of degeneracy is predominant. In such times, vicious men, encouraged by numbers, and feeling bold by increasing example, naturally indulge their hatred to virtue, and throw off that mark of decency, which fear and selfishness have before obliged them to wear. As their audacity gains strength, the confidence of most men’s virtue usually diminishes. When wickedness ascends the throne, when her conduct is fashion, when her voice is law, and her ministers are elders and nobles in the land, those, “who have not bowed the knee to Baal” will be unobserved, and unseen.

In our own country, the present period, tho not a period of the most absolute declension, will yet furnish a ruler sufficient allurements to a lukewarm temper and timid administration. A bold and steady course of virtuous measures will usually produce opposition, and obloquy; and, in a degree, the loss of suffrages, and the loss of reputation. Cabals will undermine, jealousy misconstrue, rivalry misrepresent, and enmity blacken. Thus threatened, alarmed, and wearied, human frailty will be too easily induced to seek the midway, inoffensive course of magistracy: a course, often leading to political safety, but oftener conducting away from duty and righteousness.

But however frequently timidity and indifference may mark the public, or private conduct of those, who act in public offices, it is not because they are not furnished, by Providence, with motives to strenuous virtue, sufficiently numerous, and sufficiently important.

In addition to those, already suggested in this discourse, the remembrance of what has been done, to establish virtue and piety in this land, and of the blessings, which they have produced, presents to the mind one of the most powerful, and interesting. Superior to danger, triumphant over persecution, and glowing with piety, our generous ancestors, that they might leave to their children this best of all legacies, braved every hazard, and overcame every difficulty. Heaven, as if to try, to refine, and to beautify their virtues, to hand down to their descendants a glorious example of meek and matchless fortitude, and to give the world an illustrious pattern of Christianity, “enduring to the end,” led them to seek a refuge in a distant and savage wilderness, summoned the tempest to meet them, on the ocean, and spread want and disease before them, on the land. Chastened, but not forsaken, cast down, but not destroyed, they submitted, yet they endured; they suffered, yet they overcame. Religion was their constant, their angelic guest, a cheering inmate of every dwelling, a divine Paraclete of every heart. This heavenly stranger, since the apostacy of man, and the closure of paradise, had travelled down the gloomy progress of time, and wandered over this inhospitable globe, shut out from the greatest part of human society, and, in most regions, but the guest of a night. Even in Judea, her proper dwelling place, she was often alarmed by violence, and often thrust out by corruption and idolatry; and when the Redeemer of men made that land his earthly residence, though, like him, she went about doing good, yet, like him also, she was shunned, and persecuted, and “had not where to lay her head.” In the company of his apostles, indeed, with the wisdom, strength, and loveliness, which she had derived from his precepts, miracles, and example, she gained a noble, but transient triumph, and saw, with ecstasy, her “still small voice” vanquish, for a season, the sophistry of philosophers, the power of emperors, and the furious persecution of ignorance and idolatry. But her transports were soon to terminate. In the midst of her friends, in the temple where her sacred mysteries were celebrated, arose a new and most terrible enemy, and with “a deadly wound,” pierced her to the heart. After a long and fatal torpor, she was raised, however, as from the grave, by the reforming voice of Zuingle, Calvin, and Luther, lifted up her head with returning strength, and placed her habitation in the western parts of Europe. But, as if warned by a divine premonition of returning licentiousness, with our forefathers she sought out this new world, as a last and permanent asylum. The savage, nursed with blood, and trained up to fraud, revenge, and idolatry, shrunk from her presence. Called into existence, as by a creating voice, towns and villages, schools and churches, rose up in the wilderness and the desert was changed into the garden of God. Let there be peace, she said, and there was peace. She commanded order, liberty, and happiness, to arise, and it was done. The land was no more called desolate; but she named it “Beulah, and Hephzibah,” “an enduring excellency, a joy of many generations.”

By her side, and for her blessings, our progenitors toiled, watched, bled, and died. In their counsels, she animated and presided; in their wars, she inspired and overcame; in their government, she influenced, and blessed; and in their families, she ruled and trained up for endless life.

To watch, to preserve, to extend, to perpetuate this mighty mass of good, earned by our ancestors, and given as an answer to the prayers, and as a reward of the obedience, of piety, is the first duty of every magistrate, minister, and man. Most unnatural children shall we prove, if, with the combined force of so glorious an example, and in the possession of such hard earned happiness, we neglect any means, or refuse any efforts, to discharge this duty.

On the magistrate this burden rests with peculiar weight; for “if the foundations be destroyed, what shall the righteous do?” While, therefore, those of my audience who hold offices of government may, in pursuing this inestimable object, assure themselves of the support and the prayers of the ministers of righteousness, and of all wise and good men, let me, to close with faithfulness the present duties of my office, summarily address to them the solemn motives to virtuous magistracy, suggested by this discourse.

Are you called by the Creator of men, to rule in the several offices of government, let m entreat you to think solemnly of the dignity, the importance, the usefulness of this employment. Remember that it is the noblest of all employments, the first of all the stages of usefulness. Remember that it is a singular honour to be summoned, by God, to the office, and to the power, of doing more good, than other men. Think affectingly, and always, of the inestimable worth of that religion, which the Son of God came from heaven to teach, and to establish which he died on the cross. Often recall to view the illustrious things, which your fathers have done, to leave the invaluable inheritance to you; and think, that your children justly demand of you similar proofs of parental tenderness. Feel, that it is unworthy of the descendants of such ancestors, to tarnish, or even to lessen, that high moral glory, which they attained; and that it is eminently cruel, to deprive your children of the superlative blessings, which those ancestors, with such strenuous duty, such unexampled distresses, such enduring fortitude, purchased for them, as well as for you. Call up into realizing view the glory of making a people virtuous and happy, of promoting the honour and kingdom of Jehovah, and of leaving a name to the affection, the reverence, and the imitation, of succeeding ages. Think of the manner, in which virtuous rulers, who have departed, are loved and mentioned; of the manner, in which you yourselves love and mention them. In all the temptations, dangers, and distresses, which surround you, you will find sufficient consolation, and firm support, in the love of good men, in the applause of conscience, and in the approbation of God. These are satisfactions, of which you cannot fail, independent solaces with which no stranger can meddle, and which worlds and ages cannot diminish. In that solemn period, “when flesh and heart shall fail,” when friends shall retire, and the world recede from your view, when the awakened guilty mind shall open its eyes, with infinite dismay, upon accumulated crimes, surpassing number, and conception, and shrink, with inexpressible amazement, from the approaching sentence of immutable justice, “the rod and the staff” of your Redeemer, your Shepherd, the testimony of a good conscience, the remembrance of so important a stewardship faithfully discharged, the consciousness of having steadfastly done good to your fellow men, “will support and comfort you,” will give you peace in so awful an hour, and firmness in so stupendous a trial. And may He, who holds the hearts of rulers in his hand, and turns them as the rivers of water are turned,” aid you to a faithful discharge of the duties of magistracy, to a fixed reliance on his favour, to a constant fear of his presence, to a steadfast love of mankind, and to a final attainment of the infinite approbation.

Endnotes

¹. This passage of scripture has been supposed, perhaps justly, to be a prophecy of the Messiah; according to the following translation—There shall be a ruler over men, a just one, ruling in the fear of God, &c. Should this opinion be adopted, the doctrine may be fairly derived from it. The justice and piety with which it is prophesied, this glorious person shall rule over men, are plainly mentioned, as the reason of that great and general happiness, produced by his government. From the force of the argument, and the dignity of the example, the doctrine receives as high a sanction, as it could receive from any precept.

². Prov. xxviii. 15.

³. Prov. xxix.4.

John Ogden (1740-1800) was originally ordained in the Church of England. He was minister of the Episcopal Church in Portsmouth, NH (1786-1793). The follow election sermon was preached in New Hampshire in June, 1790

These words are the pious ejaculation of one of the first patriots whose life adorns the page of history. They are the overflowings of a heart deeply impressed with a sense of his duty to God, and looking only to the Almighty for a reward for services done to a people, who were become dear by the ties of blood, and the bands of religion. They are the devout address of no less a personage than the truly illustrious Nehemiah, a favourite in the court of the king of Persia, and cupbearer, an office of honour and profit among the eastern nations.

A short review of his history and virtues, will lead us to improve the text as the foundation of a discourse, in which we may present the true patriot only in the true Christian – portray his virtues as a pattern for all — and make those observations which are proper upon the occasion of our assembling together and worshipping God on this day; and commending our country, our rulers and ourselves, to his guidance, and holy protection.

Nehemiah shines distinguished, for his anxious solicitude for his countrymen – for his liberality – disinterestedness – courage – – – uniformity of deportment – – – and social virtues; but, above all, for his piety.

The first of these immediately fired his soul to serve his friends and kindred as soon as he understood the desolate state of Jerusalem; and he could not suppress his anxiety, even in the royal presence. The king, vigilant for the felicity of so noble and faithful an attendant, asks the cause of his dejection. The answer is full and sufficient – – – Why should not my countenance be sad, when the city, the place of my father’s sepulchers, lieth waste, and the gates thereof are consumed with fire? How unlike most of the world was this man! Being in place and prosperity themselves, they forget their best friends and dearest relatives; they choose rather to rise upon the ruin of all these, than to lose the enjoyments of a gay court – – – the friendship of a chief magistrate – – – a splendid office – – – lucrative post – – – and great wealth. Especially are they greedy to preserve these, where they have not the merit requisite to gain them, as rewards for virtuous and noble actions.

The liberality of Nehemiah appeared upon all occasions particularly when he supported the dignity of a governor, at a great expense, from his own privy purse; refusing to accept any reward from the nation – – or even the sum which had been paid to those who had gone before him in that station: nay, he proceeded farther – – – and, vigilant over those around him, restrained his attendants from committing any plunder or spoil, or doing any injury to the people.

His courage was displayed, when he opposed and confronted Sanballat and Tobiah, who were exceedingly grieved when they heard that there was come a man to seek the welfare of the children of Israel; and when he strengthened the people, by exhorting them to unite their hands in building the walls, that they might no longer be a reproach, and arming them and his servants. So also he showed a fearless temper, when he gave a resolute answer to those who would wish to insinuate, that he meant to rebel, and set himself up for the sovereign of the country – – The God of Heaven will prosper us, therefore; we his servants will arise and build: but you have no portion, nor right, nor memorial, in Jerusalem. Hearing their scoffings – – – knowing their malice and secret plots, he set a watch – – – armed the labourers – – – and, like an experienced general, gave out his military orders. But a worse task, if possible, soon devolved upon him, and tried his valour; for amidst all his cares and exertions there arose a murmuring among his own people, and they and their wives cried to him against their brethren the Jews, who took the advantage of their distresses and strove to make themselves fortunes by involving them in debt, for even the necessaries of life, and then gaining a mortgage on their property, to bring their sons and their daughters into bondage – pushing their oppression to that extremity, as to put it totally out of their power to redeem themselves, because their lands and their vineyards were in the hands of other men: they had been transferred, so as to remove all possibility of extricating themselves from their embarrassments; leaving them nothing but poverty, despair, and slavery, for the future portion of their lives. Nehemiah, stung to the soul at hearings of all these evils, soon resolved what to do: – His honest heart, emboldened by a consciousness of having framed no laws that would screen such unbecoming conduct, and knowing that he had set a diametrically opposite example, encouraged him without delay to rebuke the usurious oppressors, and oblige them to bind themselves by a covenant, to restore their unjust gains; and lest they should attempt to evade or protract this reformation, he called the priests, and in their presence took an oath for the fulfilment, and shook his lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be shaken out and emptied: and all the congregation responded, Amen, and praised the Lord – and the people did according to this promise. But, that demon Avarice should not submit to be thus foiled; and these nobles of Judah entered into a secret correspondence with Sanballat, his enemy, and aided his artful machinations against Nehemiah – they spread leis and false rumors and hired prophecies, wishing to terrify him by discovering his design; nay, they had the effrontery to extol the good deed of his enemies in his presence; and in return, like genuine sycophants, they carried his answers to their mischievous employers. But he passed firm and undaunted through all these – – – his big soul could not be shaken – – – his honest purposes could not be perverted: – – – And who, my brethren, has not seen such conduct, and such opposition arise, against almost every man, from the days of Nehemiah unto this hour who has attempted to stem the torrent of vice, irreligion, and oppression, and lead others to the performance of those things which are right?

His industry is seen, when he reconnoiters the walls and ruins, with a few faithful men, by night – – – in his appearing in person, exciting them to their work  – – – in watching their enemies’ motions – – – in putting them into a posture of defence: We made our prayer to God, says he, and I set the people with their swords, their spears, and their bows; and I said unto them, Be not afraid of them – – – remember the Lord, who is great and terrible, and fight for your brethren, you sons and your daughters, your wives and your houses. This industry also appeared in his attention to the reformation he made in the above mentioned usurious practices, and to a reestablishment of religion. To find false and treacherous brethren among the Jews themselves – – – to contend with men who were enlisted into the interest of foreigners – – – who were bribed into the service of idolatrous neighbours, and wished to behold their city and country invaded, in order to give all possible interruption to Nehemiah and the people – – – was employment enough for one man to guard against: but he must be industrious indeed, who could repel he assaults of apostate priests and false prophets, with their frightful enthusiastic  predictions – – – with their feigned reports of meditated destruction from the hands of conspirators and assassins – – – with their attempts, by artful advice, to lead him to act the coward, to flee for shelter to the temple, or put himself there into a place of safety – – – and kindly, though treacherously, offering him their company. How excellent was the answer of this firm faithful ruler, Should such a man as I flee, (a man in public station who is there that, being as I am would go into the temple to save his life? I will not go in.

His uniform deportment shone in all these cases; no shiftings; no waverings from his purposes; no false pretences or deceitful excuses, as popular passion, clamour, or frenzy – – – as ambition, avarice, or spleen, might lead. His eye was fixed upon the darling object of his heart; he abode twelve years by the work before he returned to Persia; and coming to Judea again, he proceeded in the reformation he had begun, and returning a second time, he probably devoted the remainder of his life to the service of God and his people. All fair means were taken to recover from the city from its ruin; and he had the unspeakable happiness to behold it filled with inhabitants – – – adorned – – – fortified – – – again distinguished among the neighbouring nation – – – and restored in a good degree to its former splendor.

His social virtues appeared, in that benevolent love to his countrymen, which led him, without pecuniary reward or emolument, to begin and appear in his own person at the head of this noble work; in his respectful and grateful attention to the king his master; in his hospitality to those whom he entertained daily at his table; in his sympathy for the suffering women and children and in his regard to the morals of the nation, by his attention to the reestablishment of their religion. Nay, all these virtues, and every one of his noble acts, are in reality to be extolled, and can only entitle him to the applause of God, from his real, unfeigned, and singular piety – – – a piety, which ever led him, as in our text, to appeal to God in every emergency, and having accomplished all, to cry, Think upon me, my God for good, and spare me according to the greatness of thy mercy. Most men would have been intoxicated with the success, the applause, the honour, and affection, which he met with; and been puffed up with the acclamations, and proofs of gratitude, which the world exhibited to him: but as what he did was for the service of God and religion, he preferred the approbation of Heaven before that of men. Humbled under the love, power, and mercy of God, to sinful man, he prays the great Creator and Preserver of all, top accept his good intentions, and forgive his imperfections. With the assistance of Ezra, he caused the law of God to be read and publicly explained to the people, and directed them religiously to observe all its rites and precepts, and ordained a solemn fast to ask the blessing of God. How pleasing were the sensations of this great man’s soul, when he beheld, in consequence of his exertions, synagogues built through the land, and public worship attended every Sabbath day! From thence the nation ever afterwards maintained the appearance of religion, and were preserved from idolatry.

Here we have a most justly admired personage – – – most highly to be extolled: behold him, secure upon all emergencies, in the honest and best affections of his people; – – – constantly blessed by his countrymen; – – – viewing, wherever he turned his eye, the great success of his exertions. He lives rewarded in Heaven with God, angels, and saints, and is enrolled in the first class of illustrious patriots, princes, and statesmen, who have lived in the world; and will continue to shine as a pattern to all such, in the present or future years, unto the last period of time. That country must be blessed, which lives under the administration of such a man; and that nation must be favoured by God indeed, which is ruled by a combination of such characters, , where similar worth and virtues are the excellencies that rouse the voice of gratitude and affection, and lay honours and profit at their feet, and court and importune their acceptance – – – hung o’er with no empty titles, and dazzling by no borrowed lustre – – – cursed by no injured innocent – – – dreaded by no defenseless citizen. Such will live, will rise and prosper, wherever merit is a jewel, and virtue a pearl of great price; while its enemies, pride, insolence, craft, duplicity, and insidious smiles – – – while they would deceive and betray our credulity, that they may grasp us in their armed paw, and crush us with their devouring jaws – – – may make our lives, honor, and prosperity, their sport and pastime – – – are spurned from our presence, and banished forever from our confidence.

Nehemiah is that noble character, in whom we see the likeness of the Beloved President of these States. Heaven has, in love, pointed them both to us, as patterns by which to regulate our actions, each in his sphere, whether in stations that are sacred or civil. These renowned men afford those distinguished traits, which all may read, and know; upon which they may and ought to form themselves from which they may gain just ideas, and a proper knowledge of those characters whom they, by their free election, appoint to govern themselves and others. Thus strengthening the bands of society, giving dignity, energy, and stability, to government, and making life a blessing.

Permit me to congratulate every class of my hearers, and every individual in these States, that a Washington has obeyed their summons, by an united suffrage, and honoured us by his cares and services. And while I do this, let me also strive to persuade my countrymen, when they contemplate his character, to imitate the conduct of those faithful followers of Nehemiah, who so steadfastly abode by the good work he was striving to effect and with warm, honest hearts, and cheerful voices, to echo their answer to his address, by crying, Let us rise up and build – – – perfect the temple of religion, and the edifice of liberty, which we have for a long time declared we wish to see properly founded, and their structures rise into a fair and beautiful building, united by the strongest ties of mutual affection and mutual interest : let us not , at this stage of our affairs, and in days of peace continue inactive, or forget the work before us; but strive to make civilization a blessing – – – to preserve our national honour, by mitigating, as far as possible, the lade distress occasioned by a long war – – – by reforming all dissoluteness or laxness of morals, and propagating of our holy religion; yielding to none in our exertions on these heads – – – proving that we are those patriots and Christians which we have professed and ought to be. This is a work to which every man may contribute a share – – – this is the errand for which we assemble in our religious, benevolent, and social combinations – – – in our state and national legislatures. In vain do we summon our brethren from their private business, and call our civil rulers, of every kind, from their homes and retirements, unless we also combine in carrying into execution their just laws. And we ought to guard our actions that in no particular we forfeit our honour as Americans – our rights as men – and, above all, our privileges as Christians. It is a degeneracy of morals, which language cannot sufficiently describe, for us to be sluggish, thoughtless, or selfish, who live in this age. It will be base indeed for us to forget our duty to God and man, by not striving to fix the rights and liberties of men on this continent, upon the firm foundations of law and good morals. It would pardon my repeating so painful a thought – it would be vile ingratitude in us, to the illustrious chief magistrate of the United States, should we call him to public station – hail him welcome to the chair – – – lift up our voices of joy and gratitude for so auspicious an event as his acceptance – – – salute and address him from every quarter – – – and thus to neglect, in the smallest degree, to help forward his disinterested, industrious labours in our cause, and we shall become monuments of ingratitude, and objects of abhorrence to all eternity. We are to guard his honour, and our own, by every selecting our wisest and best men to be his fellow-helpers, in the organizations of government. Piety, wisdom, virtues abilities, disinterestedness, firmness, are to be the requisites to form his councils, and preserve our freedom. If selfishness, if vices, if ignorance, and want of stability, should be indulged in our public officers – – – and places and preferments be their pursuit for themselves and their friends, and these begin gained, they may retire to enjoy the spoil, and wallow in their illgotten wealth – – – and thus give place for a second, and a third, and perpetual succession of electing, resigning and time serving regardless of expenses incurred in consequence, by leaving a people in the midst of difficulties, or throwing a whole country idle : if by new elections we shall be wretched and miserable soon, and evils accumulate thick and fast upon us – – – then patriotism, and virtue, and disinterestedness, will be farces indeed; they will be prostituted as sounds to dazzle a mob, and degrade the national honour. Or, should that amphibious animal, Insincere Duplicity, with its ignorance and indolence, with its fair words and plausible pretences, with its smiles and graces, serpent like, wind itself into our hearts and government – and proud Haman, and saluting rebelling Absalom, rise to the pinnacle of power, then will louder cries arise from injured citizens, lost property and usurious oppression, than ever rang in the streets of Jerusalem : then debauched youth, violated virgins, and abject vassals will be lifted into the retinue of public office – and no country rival us in wickedness. Sharping, over reaching, and deceit, will be recommended by public examples, and the world conclude themselves permitted to practice the same upon each other by way of retaliation. And if pride, with its undermining art, with its insolent followers stationed at every corner, and summoned at every sound of his trumpet, may exert all its art to serve itself, to silence the voice of injured worth, and the suitor for justice, and those who wish to preserve our national innocence and purity, we are going down in a broad road to destruction. We can all cry with Nehemiah, to an all seeing god and appeal to his mercy for time and eternity, because we have strove to do our duty, and can honestly say, Think upon me, my God for good, according as I have served my generation, by thy will – – – and done good to my people; then must we flourish and continue to prosper.

Under the fullest impression of the importance of all these great truths and duties, I am authorized to observe, that in no person can we find so important a pattern to regulate our lives, to give our characters the finishing strokes, and become as perfect as is possible for mortals to be, as in the great Author and founder of our religion, Jesus Christ the righteous, our great Mediator and advocate in heaven: – Nehemiah, and all the renowned men that ancient or modern times ever produced, sink as the stars before the bright luminary that rules the day when the Sun of Righteousness arises with healing under his wings, to those who fear God and keep his commandments. The great eternal Word, the Son of God, who came down from Heaven to save and reform a world lying in sin,  has displayed unto us a glorious pattern of purest benevolence – – – he hath opened a fountain, from which alone we can draw the purest draughts of that heavenly excellence. The sight of impending calamites called forth his tears for his countrymen, tho hew as to have no share in them himself. His gospel teaches us to love all mankind. His religion inculcates private friendship, and public spirit – – – confining both within their due bounds – – – expanding our love, not to an individual or a nation, but to all mankind. We all sprang from the one common ancestor, to teach us, that as we are all of one blood and one family, so we ought to live in peace and love and that seas and mountains are not to be viewed as limits to our affection for others. We are all partakers of one common nature, and the mutual benevolence this idea begets, inculcates also that we love our neighbor who is our image. In this love, is involved, the various ties which gratitude and blood join to the bands of society; and we are to love our superiours, inferiours, and equals, so as to preserve a regard to the honour and felicity of others also. On this ground, we arose above the narrow dirty shell of selfishness, and are led to extend our prayers and endeavours for the preservation and salvation of all; and to watch against all unlawful incursions upon other from art, pride, insolence, and arbitrary power.

We have one common country and kindred to provide for; and a little distance of place, or long absence, are not to steel our hearts against seeking their advantage; and in no better way can we do them a benefit, than by establishing order, protecting innocence, promoting virtuous exertions, and sparing the distressed. If we permit immoralities to pass unhurt, and bad examples to poison the hearts of others, nothing can compensate for our folly. True religion makes the real patriot, and the fear of God forms the honest man, and if we confide only upon pretences to patriotism and honour, without personal virtue, experience clearly proves, we shall be foiled in our wishes, and robbed of our rights, whenever ambition, lust, pride, revenge, or private profit, lead another way. The piety of Moses, Nehemiah, and others, preserved their countrymen, when all other things were of no avail. The prayer of the righteous man availeth much. It Is the extending and preserving of religion in these states, that is acknowledge on all hands to be the only safeguard, and bulwarks to our liberties. A similarity of religion, language, and laws, have ever availed much to spread peace and prosperity: and unless the first binds our hearts in love, and restrains our unruly passion, we shall ever be exposed to confusion and tumult. The preservation of a religious, pure heart, is not less important; but becomes much more so, in a  country where all religions are most justly tolerated, and ought and are promised to be protected; and all are to enjoy every advantage which law can afford to preserve, and whose professors are each determined to defend and maintain their own privileges. Upon this head, the conduct of our civil rulers every part of this continent, for many years, has been founded upon the purest justice, and most perfect policy, in not only protecting and guarding all from spoil and incursions, but striving to remove all cause of heartburnings, and jealousies by preferring one before another, either by an open or implied partiality; and while it is the duty, it is happy that it is the interest of every one to preserve it. Whilst “the path of true piety is left without any political direction,” and we profess to wish it to continue so, let us beware of infidelity and Laodicean indifference; and show our gratitude to God and our country, and prove our love to religion and its professors, by each living up to the rules and professions of his own order; and the emulation be, who shall best know, defend, and practice the truth; reproving backsliders, false professors, gainsayers, and other countries, for  what we suppose to be defects in them, by our more pure doctrine, and more perfect life and conversation. If we do not prove that we are better men, better Christians, and more genuine patriots, than foreign professors are, in vain have we exulted, and in vain wish to see them free also if on the contrary, we abuse our liberty to licentiousness, and an occasion for sin and unless innovation, we have but promoted misery to our species and our zeal for others will be suspected to arise from some evil passion within – – – or to speak more plainly, if we wish to see test acts repealed abroad and ecclesiastical power curtailed, let those to whom our benevolent words and exertions are extended, see us living more soberly, righteously, and godly, than they – – – religion more extensively propagated by our exertions – – – and better supported and attended among ourselves, than with them. Until we do this, they will retort the advice of the apostle as not inapplicable to us, Study to be quiet and mind your own business: or say, Thou hypocrite, first remove the beam out of thine own eye, and then shalt thou see clearly to take the mote out of thy brother’s eye.

To the desire of encouraging the generous principle of protecting all denominations of professors, I attribute the honour don me in calling me to lead the devotions of this day – – – and to preach before this assembly. So singular a proof of Christian charity and polite attention, in beginning a more equal practice in New England, according to the opinion and wish of so large a part of our country, demands my highest gratitude. It would however be arrogance in me, to assume this honour as done to myself alone. I am happy to know, and proud to receive it, as a tribute of affection and good will, to the communion of which I am a member. I declare, their united sentiments – – -their principles – – – their words & actions – – – demand, that I thank the honourable the President and legislature of this state, for this mark of love, and specimen of generosity: the first of its kind that has ever taken place in these eastern states. And, while our communion are thus noticed, let me ask the same tenderness and attention to our Christian brethren of every name. Good, pious sincere, learned men, are to be found in all communions. In every nation, he that feareth God and worketh righteousness, is accepted of him. If God thus extend his care to all, let us not be inattentive to his will, nor appear to limit his mercies or our favours by any unnecessary partialities; or debar them an equal opportunity to inculcate the great duties we owe each other. Morality and virtue to be encouraged: and it is the glory and interest of these states to cherish them in every person, and every shape. Our conduct ought to banish every idea of superiority; leaving all, while they are good and peaceable subjects, to possess their prosperity and privileges, without injury or distress, and to support and propagate true religion, as is most agreeable to their consciences.

To help us in our exertions in spreading the blessings of religion, learning, and liberty, in this state, we are happy to have a flourishing university – – – endowed by public aid, and by the benevolent contributions of all parties – – – by various grants and donations both at home and abroad, and by the assistance annually given in the sums expended there by students from all religious denominations. This, under the guidance of governours and instructors, chosen impartially from all, will tend to preserve equal liberty in our country – – – encourage private generosity – – – and fairly, justly, and honourably, open the public purse; and the kind offices and fostering care of every real patriot. And our academies, and inferior schools, being placed upon the same proper and liberal foundation, will derive advantages to themselves, and diffuse extensive benefits to the community, which will ever be liable to be lost by a contrary practice; and should we ever be so unhappy as to give just cause of jealousy and complaint upon this subject, which the first writers and advocates for the rights of men, both in our country and in Europe, have so often and so boldly taught and inculcated, with all possible zeal and eloquence; we must fully our honour as a nation, our reputation as a state, and our characters as Christians. Our youth are ever to be educated with the most generous sentiments, and ought not, by the early prejudice of education to be drawn to gain habits of thinking which may check the benevolent love and desire to serve every man – – – whether his colour, or his creed, accords with that of his own or not. These youth, in due time, will take the reins in matters both sacred and civil; and by a wrong bias may be deprived of advantages to themselves, and prevented doping good to their common country, from influence in early life, that they may lament when too late; and blame the inattention of the influential, who did not see to it, that they had more enlarged ideas and more generous sentiments; and in consequence behold themselves deprived of those pleasing sensations, and perhaps those honours and profits, that generally fall to the share of the most liberally and universally instructed and informed. Should our colleges and schools in America become the property of religious party, very man of our citizens must be subjected to great inconveniences, and experience real injuries and infringements upon their liberties. A conduct like this would be perverting the principles of the American revolution; it would be laying the charge of innocent blood upon the land, by any method whatever to oblige the sons and descendants of those who fought, bled and died, in the late war, to either remain in ignorance, or be driven to so painful and alternative as to receive an education where anything inconsistent with equal liberty can affect them – where neglects, unfair advantages, the influence of instructors, may warp them from their own, their parents and guardians principles.

Any and every superiority in matters of religion or education, leaves our patriots and their families and right to depend too much upon the precarious foundation of having them preserved and defended by those who fled from the very dangers in which their predecessors may have lost their lives – – – or to which their cowardice, or selfishness, might have caused them to turn their backs; and making our heroes and statesmen but tools to effect party purposes, and absurdly fix shackles upon themselves and their posterity. Here a thousand thoughts crowd upon the mind, and draw forth the wish, to see the instruction of our youth more generally under the public care than at present, that we may not tremble for any of them lest they lose those benefits in life, which their fathers purchased with their deaths. Persecution consists in depriving us of any right or honest enjoyment in life because of our religious tenents; and is found in the licentious tongue – in the assault upon the personal character – and in all the shapes in which men tyrannize over each other’s consciences. It may be found as distressing to our felicity, and dangerous to our rights, in other things, as in the inquisitions of Spain and Portugal: and while we strive to gain emancipation for slaves, we are to beware how we persecute freemen. When at the closing scene of life – when all things appear real – a long series of actions are to be reviewed; and amongst others, we shall examine how we have performed our duty to our neighbours, and particularly our general duties to society; how exquisite must be the sensation of the real Christian an patriot, who has contributed to do good – to reform the manners – and preserve men in a just regard to each other’s felicity! He can call upon God, Think upon me, for good, according to all that I have done for this people: sealing his will – his lips – and his life – with his sentiments; as Nehemiah does this book.

This day we see you, our civil fathers, collected together upon that all-important business, the attendance upon the civil and religious concerns of this people, in a thousand forms: may God prosper your consultations, for the promotion of his glory, and the good of every individual in this state. To be called fathers, is the most honorable epithet we can bestow upon the benefactors of our species — and to be political fathers, is the endearing term which we trust our rulers in these states will ever consider as the highest expression of love and veneration, that can be paid to them by us, her citizens.

In Nehemiah, I have depicted the leading traits n so important a character: he was a father indeed to the nation of the Jews – and was ever father more gratified by the success of his labours and cares? – May similar enjoyments and honors be the share of the beloved President of this state – of each of the members of this legislature – of  every officer in this government – and of every one, who, in his sphere as a person in sacred, civil, or private life, is striving to make our country prosperous.

Nehemiah did not accomplish his errand without piously following God’s own instituted mode, and calling in the assistance of Ezra, a minister and prophet of the Lord, and that of the priests: – and it is happy for us in this country, that a similar aid is to be had from the ministers of religion, and the teachers of virtue and morality, among Christians of every name. Their office, their piety, zeal, learning, and example, will gladly be afforded upon all occasions, to enforce our duties to God and man, and especially the necessity of obedience to the civil magistrate. With such united strength, the power of the people expressed by the acts of their representative, and the influence of religion, displayed in the lives and doctrines of spiritual guides, we may look forward to happy times on earth, and for rewards and joys in Heaven.  May we all, in our stations, remember and practice upon the precepts and examples of the great Founder of our religion, and Author of our salvation; and never forget to imitate Abraham, Moses, Nehemiah, and the renowned and benefactors in their day unto our race. But may we every day do something for the good of others, and by our piety to God, obtain his applause at last, and sit down with Abraham, Isaac, and Jacob, with patriarchs, prophets and apostles, in the kingdom of Heaven, enjoying the fullest draughts of love and benevolence, from God the Father of our Lord Jesus Christ, the God and Father of the spirits of all flesh – hearing no vice, thro the boundless realms of being but the voice of love; under whose meek but powerful influences, may all the kingdoms of the earth become the kingdoms of the Lord, and his Christ.

Now to the holy triune God, be ascribed all honour, glory, might, majesty, and dominion, forever and ever.

The Reverend Daniel Foster was born in 1750. He was ordained in 1788 (his father, the Rev. Isaac Foster, preached his ordination), and pastored a church in New Braintree, Massachusetts for many years. Daniel Foster had numerous sermons published, of which copies of five are know to be extant. In this election sermon, preached before Governor John Hancock, Lieutenant-Governor Samuel Adams, and both houses of the Massachusetts legislature, Rev. Foster provides an exemplary model of a pastor illuminating God’s governmental principles for the political leaders of his State. He lists the duties of magistrates as well as the duties of the people in a Christian country, and details God’s design for civil government.

Reverend Foster ends his sermon by directly addressing on a personal and individual level John Hancock, Samuel Adams, and the legislators. Foster’s sermon is loaded with Biblical wisdom; and he is an excellent example of a minister whose “lips keep knowledge [that] the people should seek the law from his mouth” (Malachi 2:7).

A
Sermon
Preached Before
His Excellency John Hancock, Esq.
Governor;
His Honor Samuel Adams, Esq.
Lieutenant-Governor;
The Honorable the
Council, Senate, and House of Representatives,
of the Commonwealth of Massachusetts,
May 26, 1790.
Being the day of
General Election

By Daniel Foster, A.M. Pastor of the Church in New Braintree.

Proverbs 8:16. By Me princes rule, and nobles, even all the judges of the earth

In compliance with the laudable example of our pious Ancestors, on such joyful anniversary occasions as this day presents us with we have assembled in the House of God, to offer our devout praises to him for what he has done for them, and for us, their children; to seek his direction and blessing upon our Political Fathers here present, in the discharge of the important trust reposed in them, and his smiles on this confederate rising Republic.

And as it has fallen to one of the least of the Ambassadors of Christ, to perform so essential a part of the exercise of the day, it will not be expected that he turn Statesman in this sacred place, or wander into all the affairs of government: But, in compliance with his character as a Minister, make such observations from the sacred text, as may be profitable for direction and encouragement, that the men of God here present, may be furnished to every good work.

This book was penned by King Solomon a man famed for wisdom and understanding throughout all the East.

That being who has an easy access to the human mind, appeared to him in Gibeon, in a vision of the night; and God said, ask what I shall give thee? And his request, “give therefore thy servant an understanding heart,” was so acceptable, that God gave him wisdom above all that were before him in Jerusalem; for the people soon perceived “that the wisdom of God was in him to do judgment.”

In these Proverbs of the wise man, we have the comprehensive duties we owe to God, and the world, made plain and easy, and enforced with the most powerful motives. By folly, the Preacher would be understood to mean vice and wickedness and by wisdom, grace and Christ.

In the text, the person speaking is doubtless Jesus Christ, who by the Apostle, is called “the wisdom of God, and the power of God.” “By me Princes rule, and Nobles, even all the Judges of the earth:” That is, by my Providence and appointment, they are advanced to rule and govern; and their government is merciful and righteous, happy and prosperous, by my council and assistance.

Ever since the apostasy; the blessed God, has pursued an uniform plan of grace, and government with the church, and the world. The merciful design of which, is to reduce to order, peace and happiness, his intelligent offspring. To prosecute this design, he has sent into the world the “PRINCE Of PEACE,” and given him a commission for acts of ministry and grace, magistracy and government.

The intervention of the new covenant, and the advent of Jesus its Mediator, gave birth to order and subordination in Heaven, and upon Earth.

In Heaven there are thrones, dominions, principalities and powers, angels and arch-angels; and upon earth, princes, nobles, and judges – and Christ is Head over them all.

The text leads us to speak of civil government, as ordained of God, in the hands of the mediator; of civil rulers, as holding their commission and authority under Christ; of their duty and dignity as his Ministers, and of the duty and privilege of the people under their administration.

I. That civil government is ordained of God in the hands of the Mediator, the Absolute necessity of order and government, for the existence and happiness of society, pleads its divine original: For without it, the affairs of mankind would fall into the utmost confusion and disorder.

The nature of man, as a sociable creature, would no doubt, have led him to some sort of government had sin never entered the world. But since sin has debased the noble nature of man, and spread itself through the whole world, both reason and revelation plead for government.

It is not a matter of human prudence only, but of necessity and moral obligation: And being enjoined by him who rules in the kingdoms of mortal men, it is an important mean of delivering us from the evils of the apostasy; and designed to prepare us for the more encouraging restraints the gospel enjoins.

Civil government, then, is a branch of the tree of life, and founded in, and built upon that covenant, sealed in Heaven by the oath of God, and upon earth by the blood of Christ.

He being commissioned by the Father to manage the great affairs of Empire, as well as of Zion.

“Yet have I set my King upon my holy Hill of Zion.” “The government shall be upon his shoulders.”

The kingdom of Christ, where he rules by his word and spirit, is his Church, a spiritual kingdom. But his commission extends to the Utmost ends of the earth.

“For the stone cut out of the mountain without hands, is to break in pieces all other kingdoms, and fill the earth.”

His kingdom will outlive all other kingdoms, and swallow them up; for he must reign till he hath “put down all rule and all authority and power.”

This implies that rule and authority among men, or which is the same thing, civil government, is a divine appointment, and that it is put into the hands of the Mediator to rule and govern the world. For when the great and important ends for which he received his mediatorial kingdom, shall be accomplished, he will put down both ministry and magistracy.

II. That civil rulers hold their commission and authority under Christ.

Not that Christ has pointed out the form of government, or the persons to rule and govern; in this sense his “kingdom is not of this world” But Christianity enforces the law of nature; and has confirmed the several constitutions of states and kingdoms, and called our obedience to the higher powers, as the gospel finds them.

The mode of government, and persons to govern, are submitted to the wisdom of men, in pursuance of a divine ordinance, that second causes might operate. It being the method of God to carry on the designs of his government in this world, by the instrumentality of subordinate Agents. When therefore, a people unite in a form of government, and choose persons to rule and govern them and pledge their faith to be obedient to, and support the government, “though it be but a man’s covenant, yet if it be confirmed, no man disannulleth or addeth thereunto.”

The Magistrate then, called to office by the voice of the people, and solemnly sworn, becomes an ordinance of God, and receives his authority from him, “by whom Princes rule, and Nobles, even all the Judges of the earth.”

And the apostle, when he enjoins obedience to civil rulers, “because the powers that be, are ordained of God,” means to include in his idea, the methods by which they become possessed of their power, and likewise the use and improvement they make of it: If they rule for God, and for good to the people, they are to be subjected to, otherwise, “we ought to obey God, rather than men.”

III. We come to speak of the duty and dignity of civil rulers, as the ministers of Christ.

1st. It is their duty to uphold the kingdom of Christ, which consists in “righteousness, and peace, and joy in the Holy Ghost.”

Religion is, and ever has been, considered the glory of a people; as it insures the favor and protection of Heaven.

Under the former dispensation, the Ark of God, which contained his laws, was a token of his presence and defense. Governor Eli, whose heart trembled for it, sustained the tidings of the of the death of his two Sons with fortitude; but when it was told him that the Ark of God was taken, he fell and died, and his Daughter refused to be comforted, though a Son was born; because the glory was departed from Israel, and the Ark of God was taken.

Under this dispensation, the gospel and its ordinances, are our glory and defense. And as magistrates are honored by Christ, and act under his banner, they should be careful to be his glory, and support his religion in the world.

All men should be possessed of a principle of piety and virtue; but none stand in greater need of it than those who are called to rule and govern.

Religion dignifies and enables the mind “refines and purifies the heart” fits men to act worthily their part on the stage of life, and shines with a peculiar luster in the Christian magistrate. This will procure for them honor in the sight of all men; “for those that honor me, I will honor.”

Saul was destitute of this principle; but desirous of its fruits and effects. Therefore he pressed the man of God, and laid hold on the skirt of his mantle, and it rent; saying “honor me now I pray thee, before the Elders of my people.”

This is the way to have the presence, and blessing of God with them, and upon their administration.

The seat of the magistrate is called the throne of God; “and he was caught up unto God, and into his throne.” As they have the image of God upon them as his Ministers, and act by his authority, it should be their care to have the image of God within them as men.

It is an honorable account we have of Judah, in a time of general revolt, the ten tribes went after Jeroboam; but Judah yet ruleth with God, and is faithful with the saints.

If religion is not honored and supported by men in places of public trust, the glory of the Lord will soon depart, and the fire of God be scattered over the city.

Rulers are called “the shields of the earth;” they are to protect the people from injuries among men, and likewise from the judgments of God. When God’s wrath was kindled against Israel, for their idolatry at the foot of the mount, we find Moses, that pious ruler, pleading the cause of the people, and he sounds his plea upon God’s covenant, and reminds him of his oath. And David, that man after God’s own heart, when he saw the Angel that smote the people, said, but these sheep, what have they done? “And the Lord said unto the Angel, it is enough, stay now thine hand.”

The attention Christian rulers pay to religion in their hearts, and in their government, will be their support when they are called to lay down their commission, and their lives; it will brighten the scene before them, and embalm their memories when they are dead.

2d. It is the duty of Christian rulers, to preserve and secure to the people, their liberties and properties.

The end and design of civil government is to secure the happiness of the whole community. For this, rulers are appointed; “he is the Minister of God to thee for good.”

The liberties of mankind have ever been held dear, for they are given are by God and nature. “With a great sum, obtained I this freedom,” says the chief Captain to Paul, who relied, “but I was born free.”

This has been and still is the voice of Americans; and our attention to the voice, which is from Heaven, has brought us into possession of the liberties and privileges, we this day enjoy.

An infringement on these, has ever awakened the fears, and kindled the resentment of an enlightened people! It has overturned empires and kingdoms, caused the stars to fall from Heaven, and princes to walk, as at this day, like servants on the earth!

In order to secure the liberties and privileges of the people, righteous and equitable laws should be made, and preserved. “That which is altogether just shall ye follow,” is an injunction from the First Magistrate in the universe.

We plead for a government of laws, not of men. The law is a rule to try all causes between man and man by; and it is a rule between the magistrate and subject it teaches the one how to rule, and the other how to obey.

They are the pillars on which the Commonwealth stands; to them we appeal for a redress of grievances, and into their hands we are willing to fall; but not into the hands of men. They are in scripture, called the foundations of the earth; and said to be out of course, when the magistrate is either ignorant of them, or neglects to support his authority in their execution.

3d. The Christian ruler will hear the complaints, and redress the grievances of the people he governs.

He will not with Rehoboam, reject the voice of the old men whose years have taught them wisdom, and apply to young men for counsel; answer the people with grievous words, and cause them to say in the bitterness of their souls, “what portion have we in David? Neither have we inheritance in the son of Jesse.” But he will enlighten the ignorant; and those that are out of the way, he will reduce to order and obedience, with the cords of law and love. He will follow the example of him by whom he rules, whose work and glory it is, to make peace and bind up the wounds of the people.

Christian rulers will consider the infancy of the people, and the burdens laid upon them, and be careful lest they over-drive, and so destroy the flock of God.

They will lessen the charges of government, and lighten every burden, as much as is consistent with the honor and well-being of government.

The cause of the widow, the fatherless, the orphan; the soldier, and him that has loaned hi money for the help of government, will come with peculiar grace before Christian rulers; who will hold themselves Heaven’s clients to vindicate their righteous claims; and plead their cause.

The credit of the Commonwealth, at home and abroad, is a matter that requires particular attention: In many instances its faith has been pledged. But Christian rulers will remember, that our father Abraham, was not justified by faith only; and add energy to our faith, that we may as a people, be justified in the sight of God, and the world.

4th. We come as proposed, to speak of the duty and privilege of the people under the administration of Christian rulers. And

1st. It is their duty to pray for them.

Government is an important trust, and though it be limited by righteous and equitable laws; yet such is the condition of human nature in this world, that the greatest and best of men are liable to err, and are insufficient to manage the great affairs of state, without direction and influence from Heaven.

God is the blessed and only potentate, his essential perfections are his blessedness, and enable him to manage an universal Empire! He stands in no need of his creatures’ wealth to maintain his crown, their power to effect his designs, or their wisdom to direct his counsels. But it is far otherwise with his vicegerents here on earth; though they are called gods, and clothed with authority from Christ and the people yet they are but men.

The affairs of government are often intricate and perplexing, and dangers eminent and threatening, so that rulers find occasion to adopt the language of the pious king of Judah, “neither know we what to do.”

We are divinely bound to pray “for all in authority,” that government might be equal and righteous, and that we might “lead a peaceable and quiet life, in all Godliness and honesty.”

It is the blessing of God, that makes government steady and effectual, and gives peace and quietness to the Commonwealth; and God will be sought unto, for such an inestimable blessing.

When we pray for them, we pray for the advancement of peace, and Godliness, this being the end for which government is instituted.

2d. It is the duty of the people, to support their rulers. That authority by which they govern, enjoins obedience from the people to all their righteous laws.

And as they have a painful preeminence above their fellow mortals, and an arduous and important trust committed to them by God, and the people; they should be freed from cares and troubles about the affairs of the world. “For this cause, pay you tribute also; for they are God’s Ministers, attending continually upon this very thing.” The advantages we enjoy tinder a righteous administration, entitle those who govern to large returns. Our persons and properties are secured, and we set under our own vine and fig-tree; being protected, by a government merciful and righteous.

When taxes are made for the support of government, there is a moral obligation on the people, to discharge them; for government which is an ordinance of God, could not subsist without such support.

Our blessed Lord set us an example worthy of imitation, when he sent Peter to the mouth of the fish, that he might receive money to pay their tribute. And enjoined upon us to “render to Caesar, the things that be Caesar’s.” A support, honor, love and obedience, are enjoined through the whole book of God, upon the people, as a just tribute due to those who govern.

It is the privilege of the people granted them by God and nature, to choose their own rulers.

Kingly government was never of divine appointment; but added, as the law was, “by reason of transgression.”

The government, early established in the world among the ancient Hebrews, was a free republic like ours, the sovereignty resided in the body of the people.

They were to choose able men; and they were called to give their assent to the laws given from Heaven, before they were put into execution.

When government is thus founded, according to the divine mind, and rulers chosen, they become representatives of the power and majesty of God; and important instruments employed by his providence and grace, in the administration of affairs in this lower world.

They are entrusted with the lives, liberties and properties of the people, For them prayer should be continually made, and to them obedience given, as God’s vicegerents, when they rule for him, and for good to the people.

People should be careful of censuring them, and increasing their burden and concern, lest they be reproved by him, who has forbid our “reviling the gods, or speaking evil of the rulers of the people.”

But when rulers neglect the great affairs of government “when they break not every yoke” plead not the cause of the injured and innocent, the widow and fatherless, the poor and needy, when they do not support religion, liberty, the arts and literature; the pillars of government will fall, and society throw off its pleasing apparel: “The sword shall be upon the arm, and upon the right eye of the magistrate” he shall lose his discernment in public measures, and his authority shall be taken away.

On the other hand when those in authority, move with dignity in their proper sphere, are God’s ministers for good; and people are subject for conscience sake, what a pleasing appearance does the Commonwealth put on! Such as once induced the prophet to exclaim “how goodly are thy tents, 0 Jacob, and thy tabernacles 0 Israel!”

From what has been said we may infer.

1st. That God in the scheme of grace by Christ, provided for the happiness of mankind in this world, as well as for their immortality and glory in the next. And foreseeing to what endless confusion and irregularity the world would tumble, without order and subordination: has with one stroke wrote himself, religion and government on the mind of man. – And has sent his son from Heaven to explain, and enforce, what, at first, he wrote on the mind of man, and to reign and govern in righteousness.

Civil government is designed to sub-serve the grace of the gospel; and the happiness it defuses through society in this world, should call forth our gratitude and praise to God, its author.

It smoothes the rugged road of life, gives the quiet and peaceable enjoyment of every blessing, and raises in the mind, the most exalted conceptions of that blessed Being, whose benevolent design, is to raise the virtuous among mankind, by small gradations, to happiness and perfection with himself.

Government is a link in the chain of everlasting mercy; and those who are obedient “for the Lord’s sake” who has appointed it, may expect that their path will shine more and more unto the perfect day.

2d. We infer. “That days of greater peace and happiness, then have ever dawned upon the church and world and before us in America” this we argue from the ability of Christ’s person, the extent of his commission, his going forth of old with our fathers; and the deliverance he hath wrought for this generation.

The kingdom of providence, and the kingdom of grace are his; and he manages the affairs of the one in subserviency to the other.

It has been the method of God from the beginning, to reveal the designs of his grace and mercy to the world by degrees.

He promised one, mighty to save, and able to govern soon after the apostasy in the garden; but four thousand years were numbered, before the desire of all nations came.

Since he appeared on the theater of life, the church and world have pressed on for ages, through, the fire of perfection: Deluges of blood, oppression and slaughter, but little benefited, to appearance, by his coming and death.

Till the Angel of the Lord pointed our forefathers to this Western World; a land where he determined to unfold the plan of redemption and government. Here they found a safe retreat from persecution and cruelty. Savage beasts and men vanished before them, like the dew before the rising sun.

Here the church was founded upon the doctrines of Christ, and the Apostles, which put forth her branches like the palm-tree, and bid fair to eclipse the glory of the world.

This awakened the fears of the country from whence they came, who were grieved at our greatness and envious at our rising glory, and attempted to take from us, our liberty, and this land God gave to our fathers; prepared chains to bind us to passive obedience, and drag us to perdition. The great charter was violated, and the laws that were to protect this infant world, infringed upon. “The foundations were all destroyed, and what could the righteous do?”

In that day of our distress, we appealed to the strength of Jehovah, and the justice of our cause: And God came from Teman, and the Holy One from Mount Paran, he stood and measured the earth, and drove asunder the nations, and confirmed us in the possession of this goodly land.

Under the direction, and by the assistance of Him, who administers on Heaven’s eternal plan, we are delivered from the horrors of war, and enjoy both civil and religious liberty!

We have been led to frame and adopt a constitution of government that is the wonder of the world; resembling that which God of old, gave the Israelites, the seed of Abraham his friend.

We shouted with heartfelt joy, when the political ark was brought to its place. Sing O Heavens for the Lord hath redeemed New England, and glorified himself in America!

When we look over these great events, we are constrained to cry out with the Patriarch, “surely the Lord is in this place, and we know it not.”

We are respected abroad among the nations of the earth, and united at home. God has put this honor upon us, and spoke peace to our borders.

The system of national government we have settled, we hope, will secure to us, and hand down to the generations to come, the liberties and privileges we have procured by our toil, treasures, and the blood of many of our virtuous sons.

The choicest blessings, religion, liberty and peace, were reserved in the counsels of God, for thee, O America!

And what God has done for our fathers, and for us of this generation, are but intimations of our future happiness and glory; that he will have a light before him in this Jerusalem, ’till the second coming of Him, who is the “light to lighten the Gentiles, and the glory of his people Israel.” Here the empire of Jesus is founded, and these are the halcyon days disclosed to the pious Prophet, in a vision of the night.

“And behold! one like the Son of Man came to the ancient of days, and there was given him dominion, glory and a kingdom; and his dominion is an everlasting dominion, which shall not pass away; and his kingdom, that, which shall not be destroyed.”

From the rise and present exaltation of America, we conclude she is to be the theater, where the latter day glory shall be displayed; and the medium through which religion, liberty and learning, shall be handed round creation.

3d. We infer: That Christ will vindicate the sacred rights of his government, in the utter destruction of all that oppose his reign.

It becomes rulers, ministers and people, to be willing subjects of this kingdom, that they may be the glory of Christ its King.

The impious and ungodly will be ensnared in their own plots and devises; and the Heavens will reveal their iniquity one day. “Kiss the Son, less he be angry, and ye perish from the way.”

True it is, God has done great things for us; he has delivered us from war, and invited us by the dawn of peace, to lay aside the dread artillery of death; he has given us a land that flows with milk and honey, and settled both church and state in peace.

But what is this to the sinners of my people, who live in intemperance, debauchery, pride and luxury, fraud and deceit; who violate God’s holy laws, neglect the duties of the gospel covenant, cast off fear, and restrain prayer before God.

Jesus, who is exalted at the head of the universal polity of Angels and men, when his wrath is kindled but a little, will dash such characters to pieces like a potter’s earthen vessel.

From the evil returns we have made to Heaven for past mercies, we have reason to fear the divine rebukes: “You only have I known of all the families of the earth, therefore I will punish you for your iniquities.

God brought his people of old to the borders of the promised land; but they murmured against Moses and Aaron, and were for making a Captain and returning into Egypt. This provoked Him who had done great things for them, to say “your carcasses shall fall in the wilderness, and ye shall know my breach of promise: But your little ones, them will I bring in, and they shall know the land which ye have despised.” So it will be with the wicked of this generation; with Balaam we behold the glory of America, but not nigh; we shall meet the grave, and the horrors of eternity; and our “sons will come to honor, and we know it not.”

We have solemn tidings this day from the mount of God: “The children of New England have forsaken my covenant: Do ye thus requite the Lord?” O foolish people and unwise!

Hear with what irresistible eloquence the prophet Isaiah pleads against the impenitent of this age and country; “Hear O Heavens, and give ear O Earth, for I have nourished and brought up children, and they have rebelled against me.”

O that we may as a people, know in this our day, the things of our peace, repent, and do our first works; that God may heal us, and bestow those blessings, he has encouraged us to hope for, from past mercies. Then shall we find the grave in peace, and leave this inheritance to our children’s children; who will read the history of our day, with amazement and veneration, and call us blessed, when we are sleeping in the dust!

But it is time that I close the subject with particular attention to the important political characters that compose so great a part of this respectable assembly.

And His Excellency the Governor and Commander in Chief of this Commonwealth, claims our first attention.

MAY IT PLEASE YOUR EXCELLENCY,

We rejoice to find, venerable sir, that you are again, by the suffrages of a free and independent State, called to fill the first seat of government. You are the man on whom the eyes of this Israel are set, that you should rule over us.

Your former services for these States, in the day of small things, and your administration government in this Commonwealth, are engraven on our hearts, as with the point of a diamond.

It was under your presidency and direction, that an ancient prophesy was literally accomplished, “a nation born in a day.” America declared free, sovereign and independent!

Your ardent love to your country, your indefatigable labor on her behalf, and your alms which have been distributed to the poor and needy, render you dear to this, and will, to the generations to come.

Time shall stop her course, and expire in eternity, before you will be forgotten. While religion, liberty, justice and benevolence, are counted valuable upon earth, your Excellency will have a name and praise in it.

An holy God has deprived you, of a promising son to bear up your name, when you become weak like other men, and are called to sleep with your fathers, and by him, who for so many years, was your worthy and pious contemporary in office: But he has left you a name better than that of many sons; one that will live in the breasts of virtuous Republicans, ’till our father Adam shall salute the arrival of his youngest son to the abodes of bliss.

We have not only a grateful remembrance of your past services for America, and this Commonwealth in particular, but we confide in your good disposition, and uncommon abilities, to fill with dignity, the seat of government, where Divine Providence has placed you.

Your Excellency will please to remember, that your authority comes from Christ, though by the mediation of the people; whose religion you will imbibe in your heart, and support in your government, that the people may take knowledge of you, that you have been with Him, by whom you rule.

The ministers of Christ, who are commissioned by the same authority that invests you, will meet your countenance and protection, though they act in another apartment in the house of Christ.

The University, that has given birth to so many important characters, both in church and state, leans forward, as it were, and whispers to you her son, to administer to her necessities.

We wish you the presence and blessing of Heaven, to enable you to act in your whole administration, under the influence of a principle of justice and mercy: This will entitle you to the love and esteem of a people you have made happy. This will yield you calmness of mind, under the bodily infirmities, God is pleased to inflict you with, and the cares and troubles of government, this will brighten the gloom of death, and give you boldness in the day of Christ.

May you long live to serve your God and generation; and when you are called to put off this mortal form, may your soul wing her way to yonder bright and intellectual world; where, from the mouth of your Divine Master, may you hear that blessed euge, “well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.”

His Honor the Lieutenant Governor, claims our next respects, to whom the discourse is now addressed:

MAY IT PLEASE YOUR HONOR,

It has pleased God to spare your important life, to see the fruit of your labor and anxiety, in years past, and to awaken the attention of the people to call upon you, to exert your talents and abilities for the good of this Commonwealth, At a time when the voice of men, whose years have taught them, is needed.

Your integrity, patriotism and devotedness to the cause of your country, has given you favor, and kindled in the minds of the people esteem and veneration, that time will not obliterate.

The Recording Angle will not silently pass by your labor and attention, when we came over Jordan with our staff.

The laws of justice and gratitude, which are the laws of God, require that we accept it with thankfulness to you; and more especially to that God, who has made you so instrumental in delivering us from tyranny and oppressive power.

We have a recent remembrance of the critical day, when His Excellency and your Honor, were excluded a pardon of God and America, for their insults and cruelty.

You have lived to see your desires accomplished; the Temple of Liberty raised and the glory of America, founded through the world by the trump of Fame! Now your eyes behold this, you are ready to adopt the words of Simeon, when he clasped the infant Savior in his arms, “now lettest thou thy servant depart in peace, for I have seen thy salvation.”

We look to you, honored sir, and expect that you conspire with your best endeavors, to make easy and happy, this great people: And may a grateful people, by their returns of honor and justice, equal your past, and their expectations of your future services.

May God have you in his holy keeping; make the remainder of your days comfortable and happy, and when he shall see fit to discharge you from further services below, may you shine forth with resplendent glory in the kingdom of the Redeemer above.

And may the Honorable Council, so necessary and important a Branch in government, be counseled and directed of God; and in all matters that come before them, act with stability and firmness, being influenced by that wisdom which is from above.

May your piety and virtue, gentlemen, recommend you to the favor and protection of Heaven; and your integrity and uprightness of conduct, render you more and more objects of the love and confidence of your brethren. But if your labor and fidelity, should not meet the approbation of the world, as it is often the case, you will have within you, conscious worth before you, an animating prospect of the acceptance of God, and a reward in the world to come.

The Honorable the Senate, and the Honorable the House of Representatives, claim the attention of the Preacher, and to whom he would now turn his discourse.

You are this day, respectable gentleman, constituted the ordinance of God, for good; and, having received authority from Christ, and the people, you have before you a very weighty concern, to promote the best interest of the people, and see that the Commonwealth receive no detriment.

The multitude of your brethren have put confidence in you, and made you the keepers of their vineyard. You will regard, gentlemen, the sacred enclosure of Christ, and be nursing fathers to his church, and people. We look to you for equal and righteous laws, and a pattern of every virtue.

You will remember, that government came into the world, on the same benevolent errand its Divine Author did, not to perplex and destroy men’s lives, but to enlighten, reform, and save them: And if there are any laws too sanguine in the case of life and death, you will adopt some other punishment than that of sending souls unprepared, to the tribunal of God.

Be not unmindful, sirs, that the eyes of God are upon you in your public capacity: He observes what attention you pay to the concerns of the public, to the widow and fatherless, the poor and needy, and the cause of virtue and religion. To him you are accountable, and before his awful tribunal you must soon stand, with the meanest of your brethren.

You are called Gods, let your compassion to the poor, resemble that of the Father of Mercies.

Guard against pride, covetousness, and a disposition to bind heavy burdens on the people.

Lay aside party considerations and private designs, and do that which you can answer to God, and the people. Then you will be blessed and the blessings of many, ready to perish, will come upon you. And in the last grand revolution, when all distinctions, but those of a religious nature will be forever done away, you will meet the approbation of HIM, by whom you rule, and your reward will be great. We wish you divine direction, and a blessing, this day, out of the house of God.

Let this great and attentive Assembly, call to mind the duties they owe to God, and the world, and the obligations they are under to the faithful discharge of them.

Of infinite importance is it to us, Christian friend’s, that we are possessed of that faith in, and faithfulness to Christ, which the gospel constitution makes necessary, in order for us to obtain eternal life. If we are the subjects of divine grace, and act worthily our part on the stage of life, we may meet adversity with fortitude, and death with comfort – for it will reach us to a world, where God will be the sun, in which he will run through our souls with a torrent of delight. On this pleasing hope and joyful expectation, I will dismiss you, until that day, in which may the Preacher find mercy, and meet you all amongst the redeemed of the LORD – and the glory shall be given to HIM, who sitteth upon the throne, and to the LAMB, forever and ever; and let all the people say AMEN

Nathan Strong (1748-1816) graduated from Yale in 1769, was ordained in 1774, and became pastor of 1st church in Hartford. He served as chaplain in the Revolutionary Army, ran the “Connecticut Evangelical Magazine” from 1800 to 1815, and was one of the founders of the Connecticut Missionary Society.

At a General Assembly of the State Of Connecticut, in America, holden at Hartford, on the Second Thursday of May, A. D. 1790.
ORDERED, That Colonel Thomas Seymour and Captain Jonathan Bull, return the Thanks of this Assembly to the Reverend Nathan Strong, of Hartford, for his Sermon delivered at the General Election, on the 13^th Day of May 1790, and request a Copy thereof that it may be printed.

A true Copy of Record,
Examined by
George Wyllys, Sec.

Render therefore to all their dues: tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honor to whom honor.
Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law.
For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

This passage, which is a summary of the laws of Religion, may also be considered as a summary of those political and social duties, by which a nation is made happy.  The chapter in connection is the best political dissertation that was ever penned.  Without entering into a comparison of the several kinds of government, which men have erected, the writer confines himself to general truths and duties, which are necessary in all of them, are founded in the nature of society, and approved by reason and experience.

He begins the chapter with asserting the divine origin of civil government.  The powers that be are ordained of God, whoever resisteth the power resisteth the ordinance of God.  Infinite wisdom suffers us to chuse our own form of government, and designate the instruments by whom it shall be executed; but the ordinance is still the Lord’s, and to refuse obedience is sinning against heaven.—Nor hath any man a right to complaint, as the institution was designed for human good, and there is an easy way of reconciling our own interest with all the powers of a well regulated government.  For rulers are not a terror to good works but to the evil.  Wilt thou then not be afraid of the power?  Dost thou desire it to be a blessing and not an evil to thee?  Do that which is good and thou shalt have praise of the same.  For he is the minister of God to thee for good.  Wherefore ye must needs be subject, not only for wrath but conscience sake.

After asserting the divine origin and the necessity of civil government, in some of the kinds practiced by men; the Apostle recapitulates, in our text, the principal duties by which society is united, protected and made happy, and sums up his description in these words, And if there be any other commandment, it is briefly comprehended in this saying thou shalt love thy neighbour as thyself.—If there be any political duty, not otherwise expressly commanded, we may find it in the great law of Christian love; this law directs rulers and subjects in every possible connection, and will make them faithful in their respective places.  On reviewing the connection of the chapter, it appears that the Apostle designed our text, as a collection of political maxims, by which society may be preserved, and the great end of government be promoted under whatever form or constitution it subsists: and on further attending to the same maxims, we find they are the essential laws of religion, which were early given to men as a rule of duty, and of their present and future well being. I think this is a clear proof, that religion and a well regulated civil government are subjects which cannot be separated.  A good ruler or a good subject will not suffer these laws to go out of his view.  Happiness is the great end designed by all social institutions; for this, the laws and duties of religion are enjoined on creatures by the wisdom of their maker; for the same end men have organized government, and defined its powers and duties; both have relation to the social capacities and enjoyments of connected minds, and aiming at the same end, must in a considerable degree procure it by the same means.  So far as religion and government deviate from each other, one or the other of them deviates from the nature of men, and the effects of their social relation.

Happiness cannot subsist without love and justice, between those who are brought into connection by the supreme providence.  The blessedness of a perfect world, and the perfection of divine government, are represented to us by the abundance of these virtues.  We have no reason to suppose that systems of virtue or law, essentially different, are necessary for the good government of the heavenly and earthly societies; as they both aim at the same thing, the happiness of rational minds in union with each other.  There is not an idea, in the world, more dangerous to society, or more debasing to civil government, that this, that it stands on a basis of human wisdom and will, apart from those great religious obligations, which direct the manner and duties of intercourse in all worlds.

Religion, or love, holiness and righteousness, the names by which it is commonly called in the sacred oracles, is the constitution and law of the supreme government, by which the Almighty is glorified, and his creatures connected in blessedness; and the nature of intelligent beings admits not a safe introduction of other principles; depart from these and we act no longer like reasonable men or like Christians.

Our apprehensions of a perfect and glorious society must be defective, as we have not the aid of experience; but in accounting to ourselves for the blessedness and stability of its orders, we always conceive the perfect exercise of religion, as a cause sufficient for the effect.  If the laws of religion are sufficient to render the divine government most glorious and happy; and if the practice of religion will give a future perfection to the heavenly life, why are not the same principles and practice, the strength and safety of men’s government in this world.  The Lord our God governs according to the nature of things, and his administration always ends well; and are not men, when they act for him in the temporary authorities of the world, most like to succeed, to support their own dignity, and be a blessing to others, when they adopt in their administration and act from the same principle.

A ruler needs religion much more than his unofficered brethren, to support his mind under trials, and to guard him against temptations.  When the respectable citizen rises from private into public life, he must expect to exchange quietness for trouble; honor, though alluring, has its bitterness and its dangers; enemies before unknown, will rise up; the jealous will sift all his actions, and what man can be so guarded as to have all his behavior escape censure?  The ambitious, thinking him in the way of their own progress, will be his enemies.  To support the mind under these evils, and lead it into the exercise of prudence and patience, religion is necessary.

To hold great power and places of confidential trust is a state of temptation, which every man cannot resist, and those who are wise will not accept a call to public service, until by examination, they find in their hearts fixed principles of fidelity.  A bad man may seek elevation, but it is only a good man who can bear it; many shine in adversity, which cools the appetites and unsocial passions; but to shine in prosperity; to be humane and just in the circle of a court; to be true and honorable in the treatment of all mankind; to be righteous and honest when power gives opportunity for oppressing, the assistance of fixed religious principles are certainly necessary.  If religion be necessary to assist us in the common duties of life, it is more necessary where duties are multiplied and enlarged.

Political elevation is generally esteemed honorable, but it is not always attended with honor, for this depends not on the elevation itself, but on the principles and conduct of the person who is raised.  What is true honor but the esteem and love of mankind on virtuous reasons?  He who renders to all their dues—who preserves himself from a transgression of God’s laws, by injuring the purity, interest or reputation of others, and performs the political and brotherly duties enjoined in the command—thou shalt love thy neighbour as thyself; he hath an honor which enemies cannot long stain, nor time wipe away.  But a profusion of knowledge, and the glare of great abilities, without fixed principles of love to God and men, are like a song, the sounds die away and the pleasing surprise of the mind departs.

Having made these general remarks on the usefulness of religion in civil society, and in the character of one who rules men; that we may see its efficacy in the clearest manner, let us more accurately trace its nature and effects in the mind.

We are now to consider the formation of a character, which will be uniformly supported thro life, and where a steady practice evidences some habitual dispositions, that cannot be subverted by every slight temptation.

The great end of political associations is best answered where there is the most perfect union, and those principles are most essential to government, which have the greatest tendency to produce union.  The interests of individuals, are by the emergencies of time thrown into many situations.  We live with many others whose passions are complicated, various and pointed to their own personal ends.  Every lesser district, very family, and individual in the family, hath interests of its own.  If these private interests have a supreme influence the utmost evils will ensue.  It is the business of government to hold the balance between them, to check the overbearing and point them to a common good, and for this it needs the assistance of some pervading social bond, and this bond can be no other than religion.

But few minds are so enlightened in the institution of nature and the supreme wisdom which formed it, as to see that a pursuit of the general good will be an eventual advancement of each man’s private good; and where there is this enlarged understanding if the heart be corrupt, the passions will rebel.

In all rational society there needs some cementing principle of the heart, by which the minds who compose it may be united, have one interest, one common good, and one happiness.

Many philosophers, and politicians of renown in their times, have enquired for this bond of union without success, and seduced by their own reasoning, have substituted art, corruption or power.

Christian love in its comprehension of virtues, is the supreme tie of social connexion.  This is the same as the Apostle means, when he says –owe no man anything, but to love one another—and if there be any other command, it is briefly comprehended in this saying, thou shalt love thy neighbour as thyself.—He that loveth his neighbour hath fulfilled the law; he will exercise all the varieties of love as they are modified in the actions of justice, truth, integrity and beneficence; he will render to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, and honor to whom honor; he will reverence the property, peace and reputation of all mankind; and by his divine love he will be made happy in doing good to others.—Thou shalt love the Lord thy God with all thy heart, with all thy strength and with all thy mind, and thou shalt love thy neighbour as thyself, are the two greatest laws of an enlightened policy, in every community of reasonable creatures; this is religion in the heart, and the visible practice of it is that religion in life, by which a man becomes a good ruler, or a good subject, according as God is pleased to place him.  These first laws of religion are as excellent for earth as for Heaven; and as good a directory in civil administration, as in Christian living.

I would not be understood that the holy scriptures are a code of civil law, nor that they superceed its necessity, nor that the religion of Christ determines the most proper constitution of nations.  The divine law and gospel have in view a more comprehensive object, the government, the glory and happiness of the creation; still they embrace those moral and religious principles, in all their varieties, on which the happiness and stability of lesser societies must depend.—Public peace is the fruit of union—union is the result of Christian love and religion.  When every man regards the welfare of his brother and of the whole, the political body is strong, full of energy and happiness.

These are the most permanent and safe principles on which society can be organized, and all others are liable to an easy dissolution.  Power may constrain a kind of order in the state, but its very appearance is gloomy, and it is destitute of happiness.  Fear which awes cannot sweeten the heart and feelings of mankind; the subject compelled to quietness by a dread of severity, at the same moment wishes revolt, and the pleasant amities of living are all denied.—The selfish passions may be variously addressed, and a system of human art constructed; but to how many casualties it is subject and how often annihilated in a moment, the history of empires is full of witness.  Justice, truth, righteousness and mercy are the solid basis of empire, and these are but branches of religion or Christian love.  To these permanent principles of society nothing may be opposed, and the necessity which men sometimes urge is but a delusion.  All the virtues of a pious and good life, ought to be the object of national encouragement.  These reconcile the heart of the subject to the welfare of the whole and of his brethren.  They make a ruler the friend and father of his country; and might the heart of every citizen be inspired with these principles, the art and exercise of government would become extremely simple, and each one would be influenced by his feelings, to act in the sphere of his duty.  Coercion or an artful address to the passions of different orders of men would fall into disuse, for it is only thro human degeneracy, that these subsidiary aids can produce any benefit.

I am sensible that human nature must be taken by the civil governor as he finds it, and that there is not in the world a sufficiency of true religion to effect so happy a state as is described; but still he ought not to let these great principles of society go out of view, and if he doth, will certainly injure the public.

It is not uncommon for some, on observing men’s corruption, to embrace dangerous opinions on this subject.  Aiming at a wise and deep policy, they substitute collusion, intrigue, and an artful address to the passions and interests of parties, in the place of love, justice and truth.  They insinuate that religion and its institutions have nothing to do with government and civil policy, and that the moral obligations which may be a fit subject for the exhortation of a clergyman, cannot be very strictly consulted by those who manage the civil interests of mankind.  When any collection of people are so corrupt, that they will not bear reproof and the corrective restraint of government, that people ought to be disbanded and feel the correction of their own vices; and that which ought to be done the natural operation of things will speedily effect.  Such representations as I just mentioned, may sometimes proceed wholly from corruption of heart; an ambitious man, who knows himself destitute of religious principles, must be unwilling to have their usefulness in society generally acknowledged; but very often I believe they proceed from an ignorance of human nature, and the nature of society.  Tho the arts of corruption may succeed with a man for a few times, a loss of public confidence will put it out of his power to repeat them often.  Let him that ruleth over men be just; ruling in the fear of the Lord, is a law of perpetual usefulness, and derives its fitness from the nature of society; indeed religion is the best bond of society, and being such is the best support of government.

Tho a distinction is made in the state, between the civil and Ecclesiastical departments, neither of them is independent of the other.  Civility and the good order of political regulations are a great advantage to religion; religion and its institutions are the best aid of government, by strengthening the ruler’s hand, and making the subject faithful in his place, and obedient to the general laws.

Tho the author of our holy religion assumed no temporal authority, and gave no opinion on the several kinds of government, or the temporal jurisdictions of men; yet he established as first principles in his church, those laws which are essential to the peace of every state; on which every kind of authority must stand, which can be a blessing to the people; or which nerve the hand of government and protect the liberties of mankind.  Hence we find that wherever a just understanding of Christianity hath obtained, and its duties been practiced, they have had a benign influence on the liberty of nations:  And where a contrary effect hath been aided by what men called religion, as was the case in the Papal Hierarchy, it was owing to a subversion of the true principles of Christianity.  A spurious superstructure was raised by the corruption of men, falsely called by the name of religion, and not calculated to refine either the affections or practice of the people, but to aid a secular power by terrifying men, while those who were first in church and state shared their spoils.

The religion of Jesus, with no weapons in its hand but those of truth and love, silently subverts oppression; makes the people regular in discharging their duties, and rulers upright and humane in their administration; and there needs no other means to subvert the tyrannies of the world, than the universal spread and practice of this religion.

When as subjects, we find that religion assists us in doing all enjoined duties, and reconciles us to the interest of the public and our neighbours, we must suppose, that it will give equal assistance to those whom God appointeth to be in authority over us; and that their manners ought to be adorned by obedience to the divine law.  We feel sure that religion will guard them against temptations—lead them to a sound policy—to liberal feelings—to a paternal regard of the people, and an undaunted support of justice.

If there be not a mistake in these leading propositions, the following important conclusion must be received; that without religion no society whatever can long subsist in peace, or those who are members of it have reason to rejoice in the connexion.

The supreme will commands religion, for its usefulness to his connected creatures.  He saw that by this, the minds he created would become happy, and be joined in a communion, that makes the advantage of each one, matter of joy to the whole, and the dignity and perfection of the whole, an object of delight to each individual.  He saw that thus the intelligent kingdom would have one spirit, one interest and one happiness.  On what other foundation can rational and useful union subsist in this world?  In both cases the subjects are the same and have the same powers, faculties and capacities.  Do not those persons therefore act unnaturally, and against the laws of existence, who attempt the establishment of any society on other principles beside those of religion?  Are not their expectations of its permanency without reason?  Have we not always found the spirit of religion our best assistance in the duties and connexions of life?  Have we not found our families happy, in the same proportion, as its spirit and orders reigned in them?  Or looking back on the civil state, can we recollect a single instance of public injustice, or the semblance of it, or the extraordinary prevalence of any immorality, which was not followed with great evils?  The law of God and nature can never be repealed.

The conclusion extends itself still further; First, that it is the right; and Secondly, that it is the duty of civil rulers to protect religion.

First, it is their right.  It is a plain maxim of reason, that the civil state is vested with all necessary powers of self-preservation.  If it be lawful for mankind to combine in a political union, they have right to perpetuate the establishment; and as the passions of men are, there can be no comfortable living without such establishments.  To deny civil government the right of protecting religion, and suppressing irreligion, is denying it the most essential means of self-preservation.  All kinds of vice militate against the state, and religion in the modification of its virtues are its safe-guard.  To organize the civil state, and appoint a number of the people to be rulers; to commit the public to their charge and make them responsible for its well-being; and then to deny them the means and power of protecting and encouraging religion, is a severe requirement.  If any man accepts the charge, under this restriction he promises beyond human performance.

Secondly, It is the duty of rulers to protect and encourage religion, and of the people to assist them in doing it.  The public weal is the most sacred of all earthly betrustments.  Every man when called to office, hath an opportunity to refuse this care, if he thinks himself incapable, or finds that his heart is not honest enough to do it with fidelity; but when the trust is accepted, the obligations to a faithful performance are most sacred.  No light causes will excuse either the civil, or religious minister of the public, for unfaithfulness in the duties of his office.  The happiness of an individual is dear, and the forfeit of it more bitter than can be described; how much more dear the aggregate happiness of the public body?  Entering into society, we deposit our property, lives, friends and happiness, in the hand of the public; the public recommit this trust to the care of rulers, and give them a right and power to see it inviolably preserved.  If religion and its institutions be the most certain means to preserve, is it not their duty to protect and encourage virtue and piety?  Or can any man be called faithful in his appointment, who hath neglected to give this encouragement, both officially and in the private example of his life?  He hath had the visible dignity, but with a consciousness of unfaithfulness, can he feel honorable to himself, or be so vain as to suppose that he is respected in the hearts of the people?  Under a conviction of the truth I have urged, can he look back upon himself with a peaceful conscience?  The parent who hath been a fearer of the Lord, and a faithful subject and citizen, when he sees his family corrupted by such irreligion as the state ought to suppress, hath reason to complain, that his expense and allegiance have not been repayed by that guardian care, which he had a right to expect from the civil power, which alone can stop the sources and punish the instruments of corruption.

May I be suffered to suggest another serious truth.  The government is the Lords; men are the instruments of providence in arranging its powers and duties, and appointing proper persons to execute them; the government is still the Lord’s.  He commits his creatures to such of their brethren, as are supposed to have most wisdom and discreetness.  The whole earthly state, is designed as a school of instruction, and correction to mature such virtues, as will make men perfectly happy in another life.  This is one end of government, for we cannot disconnect time and eternity.  This great people are placed in the hands of their rulers, by Almighty God their tender Father and Saviour.  He sits supreme King and expects fidelity from all; every care and exertion that such religion be encouraged, as will secure present and eternal happiness.  Could we keep alive a sense of divine things, and the connexion between this and another world, these truths would make a deep impression on all our hearts.

By commending religion to the protection of the state, and the practice of its leading characters, I do not mean to urge an intolerant and persecuting spirit, which is very different from a tender care of piety.  Many differences of opinion in a land of Christian light, are concerning the non-essentials and the ritual of religion.  Several of these matters, the great head of the Church when he was on earth, did not think proper to determine.  Their propriety often depends on local or temporary circumstances, or on the particular construction and feelings of different minds.  Such differences when conscientiously maintained, have not a dangerous effect either on the essentials of religion, or good order of the state; and government may tolerate them with safety.  If we look thro the Christian sectaries, who differ in ceremonies and words, candor will perceive, that the greatest number of them unite, in the weighty matters of faith, piety, religion and justice, towards God and towards men.  A diffusion of knowledge is now advancing a liberal spirit.  May the Great Head of the Church hasten the period, when those who think alike, concerning a divine love, justice, faith and truth, may join their hands and hail a future meeting in Heaven, where ceremonies and modes of expression will not separate brethren.  Experience hath taught, that tolerancy in these things is the most powerful means of union; and a conscientious government will find little difficulty in determining when to encourage and when coerce.

But while we speak of a liberal spirit, let not immorality and irreligion think they have a right to our tenderness.  Liberality is a divine affection of the heart, a love of the truth and of men, and cannot be pleased with vice.  True liberality is Christian love, and delights in God and in all the virtues he commandeth, and is most mistaken by such persons, as triumph in vice over the social obligations:  If there be who speak with lightness of a most perfect and glorious providence; if there be, who think they may treat the religion of their brethren with lightness; if there be a few, either so odd or weak in their way of thinking, as not to see in our sacred books, truths most favorable to society, and a most glorious description of Almighty, his justice and goodness; if there be, who live wicked and immoral lives, they ought not to think it consistent either with the dignity or safety of the state to protect their sins.  A delirious man is to be pitied, but for his sake a nation cannot change its institutions:  An immoral man is a subject of our forgiveness and prayer as Christians, and of our neighbourly offices as citizens; but must not expect, that the venerable public, will suffer him to sport with the principles of their existence.

Our subject admits a variety of practical inferences, on which I may not enlarge.  It instructs us all how to be good citizens:  Every man is a member in the political body; and every member hath a place in which it may be useful.  If any are not useful, it is their fault; for divine wisdom hath so organized the body, there is a place, a business and a duty for all.  The man who doth his duty, be his service what it may, deserves well of the state.  No order, profession or employment, may say to another, there is no need of thee.  All will do well if they respect the great principles of religion, if their hearts possess divine love, and their practice be in obedience to the law of God; and without these a man’s character will be defective, whether he move in a high sphere, or hath a humble place in the state.  Religion will make us contented with such place and employment as providence appointeth, and authorize us to think of ourselves we are not useless.  The want of religion, if it doth not make a person entirely useless, yet in a great measure destroys him to mankind; and our rising admiration of his useful accomplishments, dissolves in tears of sorrow for degenerate human nature.

Our subject reproves all those vices injurious to society, and none is more so than party spirit.  Partial affection for local districts and their interests, must breed opposition, and the general good will be forgotten in interested altercation.  But of all party intrigue, that is the most open insult on the dignity of a free state, and most threatening to its happiness, when offices are bartered for emolument, and dignities divided by private influence.  Such things religion forbids, and decency with a sigh turns her face from the scene.

Religion forbids, and when it prevails among a people will prevent, the cruel practice of privately slandering the reputation of elevated characters.  To wound in the dark is an easy thing, and a small capacity influenced by a bad heart can do it effectually.  Unfounded jealousies, are as dangerous to the public as to those who suffer them, and by being often repeated, shake the foundation of government, and place the worthy and unworthy, on the same level of confidence in the minds of the people.

Religion is the best friend of men’s liberties and properties.  Under his influence, government will be just to all its engagements, and the interest of every citizen stand secure, on the basis of equity and justice.  Where the spirit and practice of religion reigns, the sigh of oppression will cease, and men no longer groan under the power of their brethren. A great part of the happiness of the world, must be attributed to the humane influence of the religion of Jesus, and the remainder of oppression is a witness how imperfectly his doctrines are understood, and how little there is of his spirit, even in the countries which are called Christian.  On the ground of prophetic assurance we expect a day, in which this religion shall fill the earth, and when it happens, there will be no traffick in the bodies and souls of men; oppression and slavery will cease and the image of the Creator in reason and understanding, will be allowed as evidence of a right to the privileges of his family.

Our subject recommends to the rulers of the state, an encouragement of all those institutions, by which religion and science are diffused among the people.  It is the manner of divine wisdom, to work by means regularly established.  When the institutions of religion fall into disrepute, we have no right to expect, that the spirit of piety will prevail among the people.  The visible orders of religion are an enclosure, which holds its friends together; and under an idea of tolerancy many have run into an opposite extreme of opinion, that in all cases where men pretend conscience, they ought to be exempted from the direction of law.  To argue much on these matters may not be salutary, but I think a little attention will determine the point; for when we look on those districts within the United States, in which all legal protection hath been denied to the institutions of religion, we can easily trace the political evils, jealousies and confusion which have ensued.

Science is friendly to religion and good order, and on this ground claims protection from government.  The expences of education are the most economical deposit which can be made for the liberties of our offspring.  Men of information will neither forfeit, nor quietly submit to the loss of their civil rights; but the ignorant are ensnared by their brethren.  Much therefore is due to the minds of our youth, who will fill the first offices in the state and in the church and be the only pillars of order, when a few years have laid this honorable and pious Assembly in the dust.

If religion and science are the strength of the state, and the preservation of public liberty, we ought to reflect with gratitude on the goodness of God, in furnishing so many characters eminent in both.  When we look on this collection, it calls to our remembrance many of our fathers, who, by their piety and wisdom, were pillars in our Israel; and who now receive a more permanent reward than men can give.  It is but a small return, which even a grateful people can make to the fidelity of their rulers; but tho we cannot reward, an acknowledgement of the obligation is beautiful, and must encourage their hearts in doing us good.  The chief officers of the state, who are gathered before the Lord on this occasion, to bless his name and ask his presence, have a right to our dutiful address.

The God of our fathers who hath all power and dominion, hath been pleased to put an important trust into your hands, and select you as the instrument of exercising his government, and dispensing his favor to this people.  Tho an elevated station among men, cannot divest you of the weaknesses of humanity; tho we make no doubt, but in the presence of a higher ruler you feel in yourself all the imperfections of a creature; yet you will indulge us in returning our thanks, for many benefits you have rendered to the state, and especially for the undeviating testimony you have borne in favor of religion, both by your precept and example.  Much is in the power of your excellency; tho the Gods of the people must die like men, and be soon reduced to a level with their brethren, yet they have a weighty influence on public opinion and practice, and the happiness of many, perhaps even for another world, stands or falls with them.  Impressed with this truth, we look to our first Magistrate to do more than any other man can do.  You stand in the place of the Lord to this people—they consider you cloathed with an authority from Heaven—they have confidence in your singular art of presiding with united firmness and moderation—well as an inclination men have to imitate the great, they will be strongly impelled by your example.  While subordinate orders of men in the state have their sphere of duty and influence, we look to you, Sir, to be the most decided and powerful friend of that religion and righteousness, which is the true wisdom of government, and will establish our prosperity on a permanent basis.  To our rulers, and chiefly to your care, we have committed everything that is dear to us on earth; our lives, properties, liberties and happiness, hoping that by a mild administration, you may be able to preserve the betrustment; but if severity be at any time necessary, to restrain the invasions of vice, we shall pray without ceasing, that the God of Heaven will give you wisdom to use the sword he hath put into your hand.  The honor of being first among many is great; but much greater is the honor of being faithful to God who hath given this appointment, and of exercising it like a good man; and while we gratefully acknowledge the dignity of your station, we beseech the most high to make you a Christian indeed, and fill your heart with the comforts of undefiled religion.  The reward which we cannot give, your Excellency will find in living near to God, in feeling your dependence on his grace thro the Redeemer, and in adoring his holiness.  When wearied with the cares of State, in the retirement of devotion you will feel and say, it is good to be here.  And when Almighty God takes you from this people and the honorable trusts he hath given you on earth, may you dwell forever in his love.

May I likewise be permitted to express the public regard and expectations, to the Honorable Lieutenant-Governor, the Council, and House of Assembly.

This annual presentment before God, of the Rulers and chief Estates of the land, is an event which must interest the feelings of a pious mind.  It cannot fail to enkindle in us a reverent devotion, when we behold the princes, the heads of families and representatives of the people, addressing our heavenly King for his blessing and direction.  This anniversary of worship is a solemn engagement before God, that the government shall be according to his will; that a respect for his institutions shall be maintained, and religion encouraged.  If you, who are the honorable of the land, countenance virtue and justice; if piety is conspicuous in your lives; if industry, temperance, justice and a fear of God, are patronized by the laws you enact; if you appoint persons of wisdom and discreet goodness to execute the laws of the State; good order will prevail and vice be ashamed:  But without this aid from you, Honorable Gentlemen, there is reason to expect that licentiousness will break over every barrier, dishonor God who hath so often protected this people and their fathers, and induce a general wretchedness.  The experience of all people witnesses the sacred truth, that righteousness exalteth a nation; and it is also a truth as certainly known, that the manners of a people, do in a great measure take their complexion from public measures.  When we consider how much your respectable body can do for God, and the eternal interest of men, we must earnestly solicit your care, to preserve the purity of the people, to encourage good living, and reward by your confidence in them, such men as fear the Lord and obey his law.

The local situation of your honorable body, in every part of the State; your opportunity for personal observation of the manners in every district;–the force of your example, united with legislative authority, will essentially aid you in doing what is requested.  The harmony of the people and peace of the land follows the harmony and union of their Rulers; and when the citizens see that every kind of vice is discountenanced by those in dignified stations, it will be a powerful guard of their principles and manners.  To stand the guardians of public happiness is a solemn situation, and one in which every man needs to be divinely assisted.—Honorable Gentlemen, may the God of wisdom make you skillful to govern and wise unto eternal peace.

The sons of Aaron are also before the Lord.  The sanctity of their profession, and its near connection with my subject, naturally calls my address to them:

The duty incumbent on all Christian citizens, piety towards God, and righteousness and love to men, is doubly incumbent on us.  We are consecrated to the service of religion, and under the most solemn vows.  There is every reason, that we use a greater diligence than other men, in promoting a divine knowledge of God and his Son, love, faith, vital piety, experimental religion and a good practice.  If those who act in the civil department, are judged guilty for spiritual negligence; how much greater is the criminality of a gospel minister, who is expressly set apart as a watchman for the souls of men.  From the advantage to be derived in this life, we have the same inducement as other men, to urge the power and practice of godliness; national prosperity is a motive which will animate the heart of every good man.  Tho not cloathed with civil power, we are connected with the state.  Wise men of every profession, know the salutary influence of an enlightened and pious clergy, on the civil system, and therefore much is expected from us; and much may be done to advance justice and peace, encourage obedience to the laws, and strengthen the hand of government.  But more weighty considerations are drawn from another world.  The souls of this people are to be happy or wretched forever, and of this happiness or misery we are the messengers.  To describe the perfections and will of God; to assert his government, and declare his wrath against sin; to publish the Gospel of Jesus Christ, and explain its peculiar doctrines, which are full of holiness and love; to urge a Christian faith and practice; to encourage men by the glory promised to godliness, and awaken them by the terrors of the Lord prepared to avenge iniquity; to be an example to the church in humility, sobriety and every grace, are our peculiar duties; and we cannot excel in them without much labour and prayer.  For the right performance of these duties, there is a peculiar necessity that we take much care of our own hearts, and be personally warmed with love to God and men.  Whatever assists us to love religion, will furnish us with ministerial accomplishments, especially to abound in prayer, will comfort, enlighten and assist us in every duty, and give us a happy preparation, thro divine mercy, for that immortality which we preach to others.  Let us be united in a fervent charity, and in supplication for an out-powering of the spirit, on us and on our churches, and when our Lord cometh he will make us perfect unto eternal peace.

My Brethren of every character, let us resolve here before the Lord that we will serve him.  Blessed are the righteous; but one sinner destroyeth much good, and disturbeth his land.  This honorable legislature are the anointed ones of the Lord; it is our duty to pray that they may be endowed with wisdom, to give them reverence, and to honor all the Judges and ministers of justice in the land.  Our political happiness in a great degree depends on our own conduct, for a vicious people cannot be a happy one.

Especially let us endeavour by faith and patience, by charity and good works, to obtain the promises, and secure to ourselves a habitation not made with hands, eternal in the heavens.  How precious are these moments of time, and who can describe how much depends on a right improvement of them?  The soul which remains in sin shall die; but for the pure in heart, there is reserved an inheritance, incorruptible, undefiled, and that fadeth not away.  Amen.