Categories: Historical Documents

Cyprian Strong (1743-1811) graduated from Yale in 1763. He served as a town clerk in Farmington, Connecticut (1766) before becoming pastor of a church at Chatham, CT (1767-1811). Strong preached this sermon in Connecticut on May 9, 1799.

A

S E R M O N,

PREACHED AT

HARTFORD,

ON THE DAY OF THE

ANNIVERSARY ELECTION,

May 9, 1799.

By CYPRIAN STRONG, A. M.
PASTOR OF THE FIRST CHURCH IN CHATHAM.

At a General Assembly of the State of Connecticut, holden at Hartford, on the second Thursday, of May, A.D. 1799.

ORDERED, That the Hon. Thomas Seymour, and Mr. Hezekiah Goodrich present the thanks of this Assembly to the Reverend Cyprian Strong, for his Sermon delivered before them, at the General Election, on the 9th of Inst. May, and request a copy thereof for the press.

A true Copy of Record,
Examined by
Samuel Wyllys, Sec’ry.

I CHRONICLES xxix. 11.

–Thine is the Kingdom, O Lord, and thou art exalted as Head above all.

In the passage which has now been read, we have the devout acknowledgment of king David, who was the first magistrate, in the most respectable kingdom, which, at that time, existed. He was as remarkable for piety and religion, as for eminence and distinction, in the Jewish nation.

It was not an inconsiderable evidence, of the fervor of his piety, that he maintained the most exalted and reverential conceptions of God, in the height of earthly magnificence, amid the splendor and pomp of a Court, which so commonly dazzle the eyes of mankind, and plunge them into scenes of voluptuousness.

Nebuchadnezzar, who was at the head of the Chaldean Empire, was so intoxicated, with the splendors of royalty, that “his heart was lifted up and his mind hardened in pride,” so that he did not know and consider, “That the Most High ruleth in the kingdom of men.” And, fact and experience afford the most convincing evidence, that worldly distinctions and honors, through the native corruption of the human heart, have a most powerful tendency to render men unmindful of Him, by whom “kings reign and princes decree justice.” But, this was very far from being exemplified in David. Although, from a shepherd, he was raised to a throne, and exalted as the head of a respectable and truly great nation, which always reverenced his authority; yet, he did not, through pride of heart, so rate his dignity and worldly consequence, as to think it beneath him, devoutly to acknowledge God, as the Supreme Ruler of the universe. He was sensible, that his elevated station and worldly magnificence, were the fruit and effect, of God’s sovereign disposal. In the text, he most devoutly ascribes everything to Him. “Thine is the kingdom, O Lord, and thou art exalted as head above all.” And, in the succeeding words, “Both riches and honors come of thee—in thine hand it is to make great, and to give strength unto all.”

It may be further observed, that king David was not only ready, most solemnly to acknowledge, the existence of God; but he viewed and reverenced him “as head above all.” Not as the prophet Elijah sarcastically described Baal, as an idle talker, or as pursuing a journey, or as sleeping; or, in a word, as being an idle and unconcerned spectator of the world; but as being particularly concerned in the government and control of the universe.—“Thine is the kingdom, O Lord, and thou art exalted as head above all.”

The text will naturally direct our attention, to the two following things.

I. The nature of that kingdom, which is said, in the text, to be the Lord’s.

II. In what sense the kingdom may be said to be the Lord’s, and that He is exalted as head above all.

It is hoped, that in the prosecution of what has now been proposed, such observations and remarks will be made, as will render the discourse both seasonable, and pertinent to this public anniversary.

I. It is proposed, to attend to the nature of that kingdom, which, in the text, is said to be the Lord’s.

The inhabitants of this world, are divided into many kingdoms and governments, which, in the sacred scriptures, are called “the kingdom of men.” But that kingdom which is said, in the text, to be the Lord’s, has not a respect to any one of those kingdoms, in exclusion of the rest.

The time has been, indeed, when God took upon himself the government of the Hebrews; and, in his dispensations, a very special respect was paid them. His administrations were particularly directed, to the establishment of that favorite people; yet God was, at the same time, as truly at the head of other nations, and did dispose of and superintend all their affairs, in the same manner that he did the affairs and concerns of the Jews. God had purposes to answer, relative to the Jewish nation, which he had not respecting other nations; for they were a chosen people. Although the allotments of God, to other nations, were subordinated to the advancement of the Hebrews, yet, events were allotted out to the former, in as immediate and efficient a manner as they were to the latter. The purposes of God, respecting different nations, have been different; yet God has not at the present time, nor ever had in time past, a more immediate disposal of the affairs of one nation than of another. The kingdom, which in the text is called the Lord’s, is not limited by or confined to any earthly kingdom.

But, the kingdom which is the Lord’s does, in a sense, embrace the universe; consisting of all ranks and grades of creatures, throughout all worlds. The government of God extends to all things, both animate and inanimate. All the worlds and creatures which God hath made, constitute one system. The various orders of existences, from the archangel to the most inconsiderable insect, constitute the links of a perfect chain, and are like wheels which are necessary to complete a perfect machine. They are all necessary to form a perfect system. And, as the Lord is “exalted as head above all,” so all things which exist, are comprehended in his kingdom. God manages every part of the universe, in such a manner, as shall best answer the purposes which he had in view, when he brought them into being.

The sacred scriptures teach us, thus to consider the extent of the kingdom which is the Lord’s. In them, God is said to rule among the nations—to build them up or pluck them down at what instant he pleases. Famine, pestilence and the sword are said to be under his control. It is God who balances the clouds, and gives the former and the latter rain in their season. And it is further asserted, that the superintending care and disposing hand of God are concerned, even in the falling of the sparrow to the ground. The kingdom which is the Lord’s, therefore, comprehends the universe. Hence, in the text, God is said to be “exalted as Head above all,”—above everything which exists.

Again; to our having proper apprehensions of the kingdom which is the Lord’s, it is necessary to bring into view not only its extent, but the object or end of it.

God does not exercise a control over the universe, and concern himself with the affairs of all ranks of creatures, as a mere amusement; he has an important object in view, in all his administrations; and, that is to raise up and establish a kingdom of holiness and righteousness.

The government of God does consist, summarily, in so conducting and arranging events, as shall, eventually, advance the spiritual and moral good of the universe, or establish a holy and spiritual kingdom. All the plans, institutions and operations of God are directed to that end. The end of the natural is the moral world. As all the ranks and orders of existencies are to be considered, as so many links of a perfect chain, so all the events which take place, and all God’s appointments and institutions are to be viewed, as so many means to advance the moral and spiritual good, or the holiness and happiness of intelligent beings; and so to establish and perfect a kingdom of holiness and righteousness. And, all being united, do form a perfect system of means and events, for the security of so important an object.—As the advancement and establishment of a kingdom of righteousness require, God builds up or pulls down earthly kingdoms. The great Monarchies of the world, which have been raised up and again tumbled into ruin, have been subordinated to this interesting design. The constitution and laws of the natural world, when they cease to contribute to the establishment of such a kingdom, will be abolished; yea, the whole natural world, when it shall have accomplished everything of that nature which it can answer, will be consigned over to destruction. Events will roll on until a holy and spiritual kingdom shall be established and become triumphant. Then, the rotation of events, like the present, shall cease. Earthly kingdoms and empires shall sink into ruin—the sun shall shine no more, the various parts of the natural world shall be unhinged—a universal conflagration will take place, and former things shall be remembered no more.

That this representation, of the object of God’s government, is real and not imaginary, appears from many considerations, which can be but very briefly mentioned, at this time.

It appears, very particularly, from the design of the incarnation and sacrifice of Jesus Christ; or the introduction of the mediatorial plan.

This great event is considered, in the sacred writings, as above all others calculated, to answer the purposes, which God had in view, in the whole work of creation and the government of the world. And, the end which God had in view in that astonishing event was, indubitably, the establishment of a kingdom of holiness. Hence it is said, that he “gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” ¹ And the church is said to be redeemed by his blood, “to the intent, that now unto the principalities and powers, in heavenly places might be known, by the Church, the manifold wisdom of God; according to the eternal purpose which he purposed in Christ Jesus our Lord.” ² And, Jesus Christ is now exalted at the head of all principalities and powers, and will reign until all enemies are brought at his footstool. And the issue of this great affair is summed up in this, that God shall “reconcile all things to himself, by him, whether they be things in earth or things in heaven.” From these passages of scripture, as well as from the declarations and prophecies concerning the increase, progress and issue of the kingdom of Christ, which is founded in his blood, it is extremely evident, that the end God had in view, in the incarnation, death and sufferings of Jesus Christ, and in the whole work of redemption, was the advancement and establishment of a kingdom of holiness and righteousness. And, from thence we may certainly infer, that this is the great object, which God has in view in his whole government.

The same conclusion becomes further evident, from the end, which God has in view, in the religious institutions he hath made. The end proposed in institutions of a religious nature, is, unquestionably, to render mankind holy and spiritual.

Again; that the end of God has in view, and that the object of his government is, the establishment of a kingdom of righteousness is evident, from the great and fundamental laws of his kingdom; or, from what he chiefly requires, of his intelligent creatures. God’s requirements are all summed up in holiness and righteousness—in universal love and good will. This clearly indicates what that is, at which God is aiming in his government; and, particularly, that it is the advancement of a kingdom of righteousness.

That the establishment of a kingdom of righteousness, is the great object of the government of God, appears, not only, from the end proposed in the work of redemption, in all religious institutions, and from the requirement of the laws he has established; but, it is also evident, from the design of civil government.

Civil government was not instituted, merely to amuse men; nor, to lift up some over the heads of others, without proposing an important object. And, although it is an institution, which is peculiar to this world, and may seem more immediately designed to protect men from injury and violence; yet, is it not certain, that like the other institutions of God, it is ultimately designed for and to be administered, with a view to the advancement and establishment of a spiritual and holy kingdom?

I am not insensible, that some are fond of making, a total separation between civil government and the protection or establishment of religion, or advancement of a spiritual kingdom; and do even consider the former as having nothing to do with the latter. But, I beg leave to inquire, whether the prosperity and advancement of a kingdom of holiness and righteousness among men, be not the great object of civil government? And, whether every civil constitution, which is not ultimately calculated to nourish and cherish true religion, and so to advance a spiritual and holy kingdom, be not, in the view of God, whatever it be in the view of man, not merely censurable, but absolutely abominable? Take a retrospect of the ancient dispensations of God, and you will see, how God views civil governments and administrations in this respect. Is it not evident, from the past dispensations of God, that he approved or censured civil governments, according to the respect or disrespect paid by them, to his church and the advancement of a kingdom of holiness? This was certainly the case, respecting the administrations of the kings of Israel. This was also the case, respecting the Chaldean monarchy. It is the very reason offered, why God brought ruin on that mighty empire. It was because it rejoiced in the ruin, and was instrumental in destroying the heritage of God. The vengeance of God was, also, denounced upon the Ammonites, upon Moab and Seir, upon Tyre and Egypt for their opposition to and derision of church of God. We are, also, assured, that it will always be thus, that God will pull down kingdoms and utterly destroy them, when they stand in the way to the prosperity and advancement of his church, or a kingdom of righteousness.

It may here be said, that there are none, who suppose, that civil government and administrations are to oppose, the advancement of a spiritual kingdom, or the progress of religion; all which is contended for is, that civil government should be neutral. But, in answer, it may be asked, whether it be possible that civil government should take such a position? Our Saviour asserts, “He that is not with me is against me: and he that gathereth not with me scattereth abroad.” ³ There is according to these words of Christ, no such thing s neutrality. And this is as true, respecting civil government, as respecting an individual. A mere neglect to countenance and support religion, or a kingdom of righteousness, in a civil administration, will operate against it. It was always supposed of old, that the conduct of rulers, or their administrations, had a very great influence on the religious state and character of the Jews. It is impossible, therefore, that civil government should take a neutral position, respecting religion or a kingdom of holiness. It must aid and countenance it, or it will discourage and bring it into contempt.

Without attempting, particularly, to point out what aid or support civil government may and ought to give, to religion or the Church of Christ, I would only further observe, that the sacred scriptures do teach, in a very direct manner, that civil government is designed by God, ultimately, as a mean and expedient to advance religion, or a kingdom of righteousness among men. It is not directly and positively asserted, by the prophet Isaiah, that in a future period, when civil government shall be rightly applied and faithfully administered, “Kings shall be nursing fathers and their Queens nursing mothers,” to the Church of God? And, does not the apostle Paul most expressly teach us, what the end of civil government and magistracy is?⁴ “Rulers are not a terror to good works, but to the evil. Do that which is good, and thou shalt have praise of the same, for he is the minister of God to thee for good. He beareth not the sword in vain; for he is the minister of God—a revenger to execute wrath upon him that doeth evil.” Does not this account of the design of civil government and magistracy, clearly teach, that they were designed to encourage and support a kingdom of righteousness among men? And, the same apostle direct, “that prayers, intercessions, and giving of thanks be made—for kings and for all that are in authority, that we may lead quiet and peaceable lives, in all godliness and honesty.”⁵ It must be clear, from what is said concerning the design of civil government, in the sacred scriptures, that it was instituted as a mean, to advance and support a kingdom of holiness and righteousness: And, therefore, it is one thing which serves to point us, to the great object which God has in view in his government; or the nature and design of his kingdom.

Again; the use and improvement, which God requires us to make of the various allotments of his providence, farther point out the end of his government, or the nature of his kingdom; and that it is a kingdom of righteousness.

The improvement God requires us to make of providence is this, that we grow in righteousness and holiness. The goodness of God is to lead us to repentance. Under adversities, we are to “learn righteousness.” Or, to adopt the language of an apostle, when speaking of trials and adversities, he says they are sent “that we may be partakers of his holiness.” Now if our holiness, be the end of divine allotments, it becomes evident, that the advancement of a kingdom of holiness, is the end of God’s administrations.

The same truth will appear with additional clearness, if we turn our attention, to the particular designs of God, and his providential dispensations, as they are stated in the sacred scriptures.

If we take a view of events under the former dispensation, we must see, that the establishment of a holy and spiritual kingdom was, uniformly, the object which God had in view in all his allotments. It is evident, that his Church was kept constantly in view, as the chief object of attention. God set up the Church as his great object. This appears, incontrovertibly true, not only relative to those administrations, which respected the Jews in particular; but the affairs of all other nations, were subordinated to the prosperity and advancement of the Church. Whole nations were exterminated and utterly destroyed, as the prosperity of the Church demanded. God conducted and disposed, not only, of the affairs of the Jews, but of all the nations around them, with a direct and immediate reference, to the enlargement and prosperity of his Church. Of this, no one can doubt, who has attended to the history of God’s proceedings, as they are stated in his word. Which point us directly to a kingdom of righteousness, as the object of God’s government.

Furthermore, the declarations and prophecies contained in the sacred scriptures, relative to the future dispensations of God, point us to the same object.—They are all aimed at the advancement of a kingdom of righteousness, as the great object which God has in view.

God has actually decreed that all other kingdoms shall come to an utter end—That his spiritual kingdom “shall break in pieces and consume all other kingdoms, and it shall stand forever.” And that, as the great Monarchies which have already existed, have, one after another, been utterly destroyed, to make way for the enlargement of his Church, and the advancement of his spiritual kingdom, so it shall be hereafter. Although God may suffer the powers of this world, to trample on his Church, for a season; yet He assures us, that “the gates of hell shall not prevail against it”—That he will suffer the wrath and madness of men to proceed no further, than shall be necessary, to prepare the way for its establishment. “The wrath of man shall praise thee, the remainder of wrath wilt thou restrain.” And, we are further assured, that such will be the allotments of providence, and that the affairs of all nations shall be so over-ruled, as that, eventually, “The earth shall be full of the knowledge of the Lord”—That the corrupt passions of men, which are naturally so violent and overbearing, shall be softened down, so that nothing shall hurt or destroy, in all God’s holy mountain—That all shall know him “from the least to the greatest.”

Hence it appears, that the great object, which God has kept in view, in former dispensations, and which he will keep constantly in view in his future, is the advancement and establishment of a spiritual and holy kingdom.

But one consideration more will be suggested, to show that the end of the kingdom, which is the Lord’s, is the establishment of a kingdom, of holiness and righteousness, and that is the result and final issue of his administrations.

In what the administrations of God, or the various dispensations of providence will end, we have full information in the sacred scriptures: and information can be derived from no other source. We are clearly informed, by the word of God, that one event after another shall roll on, ‘till all God’s designs are completed—that in the end of the world, the whole number of the righteous shall be gathered together, into one society—that the wicked shall be separated from them, with everyone that “loveth and maketh a lie.” So that the righteous will form, a perfectly holy and pure society.—We are further informed, from the oracles of God, that when all the righteous shall be gathered in, from out of every nation under heaven, the ends and the purposes of God, in all preceding dispensations, will be attained—that there will be no further employment for the kingdoms and nations of this world—that the wicked, although they have been improved as instruments to accomplish the purposes of God, will be improved no longer; but will be turned down into destruction, from which they will never be recovered—and, the material world, the earth with all its apparatus, which has served as a theatre on which the affairs of God’s kingdom, while in an infantile state, have been transacted, (when the righteous are all gathered in,) will be of no further use; and, therefore, will be subjected to absolute destruction.—“The heavens shall be rolled together as a scroll,” and “shall pass away with a great noise: and the elements shall melt with fervent heat.”—National distinctions shall be known no more—the scepters of kings and the swords of magistrates shall be laid aside—the sun shall withdraw its shining, and the moon will be turned into darkness—“the earth and the works that are therein shall be burnt up;” and there will be no more remembrance of former things. The grand drama will then be closed.—From a consideration of the final result of things we learn, with the utmost certainty, that the object which God ever had in view was, the establishment of a kingdom of holiness.

Thus the design of Christ’s incarnation of religious and civil institutions—the requirements made in the law of God, of moral and intelligent beings—the improvement to be made of providential dispensations;–together with the final result or conclusion of things, when a holy and pure society shall be formed and rendered triumphant; all these various considerations unite, in pointing out to us, that the great object of God’s government is, the formation and establishment of a spiritual and holy kingdom.

Although so much has already been said, concerning the kingdom which is the Lord’s, one observation more must be added, which is, that the important ends and purposes of that kingdom, are to be secured, through the medium of the mediatorial plan, and under the administration of Jesus Christ, as mediatorial king.

An illustration of this truth I shall only observe, that the sacred scriptures very expressly teach us, that in consequence of Christ’s faithfulness, in executing the work of redemption, God did invest him with kingly authority, and empowered him to call in and train up for glory, all those that were given him. And the affairs of angels as well as of men were committed into his hands. Accordingly we read, that when Christ was raised from the dead, God “set him at his own right hand, in the heavenly places, far above all principality, and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be head over all things to the church.” ⁶ And, in another place, concerning Christ it is said, “Who is gone into heaven, and is on the right hand of God, angels, authorities and powers being made subject to him.”⁷ We are further assured, that in the course of his government, he will “reconcile all things to himself, whether they be things in earth or things in heaven.” Which imports, that Christ will unite, in one society, the sinless angels and elect men. The apostle Paul expressly asserts, that his kingdom will not be delivered up, ‘till “he shall have put down all rule, and all authority and power: for he must reign till he hath put all enemies under his feet.—And, when all things shall be subdued unto him, then shall the son be also subject unto him, that put all things under him, that God may be all in all.”

Without any comment on these passages, thus much must be evidently taught in them, that the great purposes of God in his universal government, in erecting and establishing a kingdom of righteousness, will be accomplished, under the reign and by the administration of Jesus Christ, as mediatorial king; or through the medium of the Christian system.

From the foregoing observations it appears, that the kingdom which is the Lord’s, is one which is universal—extending to all things throughout all worlds. The end of it is, to raise up and establish a kingdom of perfect holiness and happiness—the great object is to be secured, under the reign and through the administration of Jesus Christ, as mediatorial king. I now proceed,

II. To consider, in what sense the kingdom may be said to be the Lord’s, and that He is exalted as head above all.

As great brevity will be observed, in attending to this inquiry, as its importance will admit.

1. It may be proper to observe, that such ascriptions and acknowledgments, as those contained in our text, very frequently occur in the sacred scriptures.

The pious psalmist says, “The Lord reigneth, let the earth rejoice, and the multitude of isles be glad.” Our Saviour, in that form of prayer which he gave his disciples, taught them always to pray, “Thy kingdom come:” and to conclude in this manner; “For thine is the kingdom, the power and the glory.” And he enjoined it on his disciples, to live in a firm belief of the agency of God, as being concerned in the most minute events—that a sparrow does not fall to the ground, without their heavenly Father.

2. The propriety of its being said in the text, that the kingdom is the Lord’s, and that He is exalted as head above all, appears from his being the maker, and so the original owner and proprietor of all things.

The universe, comprehending all worlds and creatures, owes its existence to God. The highest archangel is as dependent on God, for being, as the meanest insect. This being the case, the kingdom is the Lord’s. All the kingdoms of the earth are the Lord’s, as he raised them up. Kings and magistrates, and all who are in authority are the Lord’s, as he has invested them with all that power and authority which they possess.

3. It is with propriety, that the kingdom is said to be the Lord’s, and that He is exalted as head above all, as He is, most certainly the rightful ruler and governor of the universe.

The Lord, who made and upholds all things, has, certainly, an original right to dispose of them, according to his good pleasure. He must have a right to do what he will with his own. He must have an original and exclusive right, to turn every wheel in government, and to ascertain every event, so as to accomplish his own purposes.

4. I shall only observe further, That the kingdom is the Lord’s, and that He is exalted as head above all, not only as he is the maker and proprietor of all, and so has an original and independent right to reign; but as he does, in fact, exercise a government over the whole universe, comprehending all creatures and all events.

Indeed, if God did not constantly exercise his Almighty power and superintending care over the universe, it would immediately cease to exist. That same power which created can, alone, uphold the things which are made. The absolute and constant dependence of all things on God, renders it certain, that he must be “exalted as head above all”—that he must rule over the whole universe.

Some have, indeed, represented it as too trifling a business, for the Supreme Being, to concern himself with the affairs of creatures; and, had rather consider God, only as an unconcerned and uninterested spectator of the affairs of the world.

But such may be asked, Why God did not consider the creation of the universe as too trifling a business for him to undertake! If it be now beneath his notice and care, it was beneath him to exercise his wisdom in contriving, and his power in giving it existence.

We can hardly conceive it to be possible, that God should bring such a universe into being—that he should construct such a complicated machine as the natural world; and introduce into existence, intelligent and moral beings, with capacities for immortal happiness, without proposing some important end in it. If God had an important end originally in view, we may be assured, that he will concern himself, so far, in the affairs of the universe, as to order and arrange events, in such a manner, as to secure it. Either God had or he had not an important end, in creating the universe. If he had not some important object in view, Why did he make the worlds which now exist? Was it for mere diversion and amusement! But, if he had a sufficient end for creating there certainly must be a sufficient reason, for his exercising a constant government over the created universe.

That there is so much apparent evil—so much seeming confusion—so many jarring and mysterious events extant in the world, has sometimes been considered, as a forcible objection to the supposition, that God is at the head of all things, and exercises a universal government.—But it ought to be considered, that short-sighted men, who are full of sinful biases and prepossessions, are very miserable judges, as to the events which are necessary to take place; so as to secure the welfare of a kingdom, which is as extensive as the universe, and as durable as eternity itself. The little concerns and exigencies of an earthly kingdom, or a petty state, yea of a family or an individual, often confound the wisdom of men. The most dark and mysterious events are often found to be pregnant with the highest good. The little occurrence of Joseph’s brethren selling him into Egypt, was a dark and gloomy event, and foreboded great evil, in the view of Jacob; yet, eventually, it proved to be of the utmost importance.

But, whatever the ignorance, pride or vanity of man may suggest, the sacred scriptures do assure us, that God does reign, and is particularly concerned in the production of all events—that cold and heat—summer and winter, rain and drought, seed-time and harvest—health and sickness—war and peace—good and evil; yea, all the affairs of the natural and moral world, are under the government and control of God—that he raises up empires and pulls them down—creates king and magistrates and deposes them, according to his sovereign pleasure.

We are taught very particularly, in the sacred scriptures, as appears from what has been said, that God disposes of nations and arranges all events, with a view to one object; and that is, The establishment of a kingdom of righteousness; and that he will continue to do so, till that kingdom shall be established and rendered triumphant. Then his purposes will be answered—the drama will be finished, and God will be all in all.

It now only remains, to point out the use and improvement that may be made of the subject, which we have considered, in a few particular inferences and remarks.

1. As the kingdom is the Lord’s, and He is exalted as head above all, obligations to obedience and subjection to God, must be universal.

It must be the incumbent duty, not only of those, who are ranked in the lowest class of men, and are busied in the most humble employments, to yield a universal obedience to the will of God; but obligations of the same nature, are incumbent on those, who are exalted to places of the highest dignity and honor among men. They are equally under the government of God, and their obligations to reverence and obey him, are, in kind, the same. Yea, the obligations on those, who are in the higher walks of life are, in some respects, peculiarly enhanced. Their example will have a peculiar influence, on the conduct and morals of those, who are in more humble stations. Hence that demand of the prophet, “O heads ,i>of Jacob, and ye princes of the house of Israel; Is it not for you to know Judgment.” Hence, also, that direction of the psalmist, “Be wise now, therefore, O ye kings, be instructed, O ye judges of the earth; serve the Lord with fear and rejoice with trembling. Kiss the son lest he be angry and ye perish from the way.”

2. Is this kingdom the Lord’s, and is He “exalted as Head above all, We see, that we have a stable and unfailing source of comfort, in the most dark and gloomy times, and amidst the changes and revolutions which take place, in the rotation of events, respecting the present world.

If clouds and darkness surround our nation—if foreign powers threaten us from without—if convulsions and civil dissentions do exist within—if vice, immorality and the most outrageous wickedness do prevail, far and wide in the earth; yet the consideration, that the kingdom is the Lord’s, and that He is exalted as head above all, affords the most ample support, and lays a foundation for the most substantial peace. God is both able and fully determined, to establish his kingdom.

We live in a day of mighty revolutions. Great events are rolling on in quick succession, and presage some great and interesting changes in the state of this world. The prophet Jeremiah demands, in the language of surprise, “Hath a nation changed their Gods, which are yet no Gods!” as if it were an unheard of affair, that a nation had laid aside its false Gods. But we live in a day, when a powerful nation, which had ranked itself among those, who acknowledge the true and living God, has absolutely rejected and disowned Him, and even proceeded to abolish the ordinances of heaven! “The mystery of iniquity,” as the apostle expresses it, “doth already work.” A deep concerted plan to spread infidelity far and wide—to subvert religion and undermine government—to give to the lusts and passions of men full scope, has been propagated among the nations of Europe, with surprising success. Its bitter consequences and baneful influence have already produced, “distress of nations, with perplexity,” and even in America, the leaven has begun to ferment, and is, most probably, the source of the opposition which has been, to the administration of our national government—but we have a substantial and unfailing source of consolation, under all those gloomy appearances—the kingdom is the Lord’s.

Indeed, were we to have our views directed by the prophetic declarations, contained in the sacred scriptures, we should be led to expect, instead of being surprised to see such events. Amidst the confusion, and infidelity of the present day, we see, that the man of sin is in a measure destroyed; and that the papal hierarchy is crumbling into pieces. Nor are we to expect that the scenes of distress, which are now experienced in Europe, will terminate, till something still more important is produced. The clouds appear to be gathering and preparations are making, for scenes far more extensively distressing, than those which have been, as yet, realized.—But God reigns—the kingdom is his. He will take are of it. Neither earth nor hell can prevail against Him—the wrath of man shall praise him, the remainder of wrath will he restrain.

3. From the observations which have been made, we are led to see the important nature of the institution of civil government.

The kingdom is the Lord’s; and all the institutions which God has made, as well as all the events which take place, have a reference to the establishment of a kingdom of righteousness—are designed, by God, as means of accomplishing and perfecting so important a purpose. I do not say, that this is the object which mankind have had in view, in forming civil constitutions and qualifying governments. Nothing, perhaps, has been further out of view. They have, probably, for the most part been dictated by worldly views and motives. But God has instituted it, as one mean and expedient, to advance the progress of a spiritual kingdom. This gives the institution of civil government, an aspect of great consequence. It teaches us, that it was not contrived, merely to exalt some men over the heads of others; or to secure to the members of society an equal enjoyment of privileges of a worldly nature; or, merely, to protect life and property; but it has a further reach and more important design. It is nothing less, than one of the expedients which the Supreme Governor of the world has adopted, to forward the great and important purposes of establishing a spiritual kingdom. Viewed in any other point of light, it dwindles into nothing, in point of consequence and importance.

I am not insensible, that writers on civil government, have generally considered it, as a mean to secure the peace and welfare of society in this world; and as having no concern with or reference to a spiritual kingdom. But can it be so, that in the institution of civil government, which has such prodigious influence on the state of this world, the Supreme Being has forgotten the great object he has in view in his government! Must civil government be considered, as a solitary exception, as to its design, from all the works and other institutions of God! Can we suppose, that God would build up and pull down kingdoms, on account of their influence and tendency, to build up or obstruct the progress of religion, and the establishment of a kingdom of righteousness, if civil government were not designed as a mean to advance and promote them?

Were it not for the treaty of peace which God is now carrying on, through Jesus Christ, civil government and earthly kingdoms would be utterly abolished: and the whole material world would be destroyed. The advancement and progress of that treaty, is the end of all God’s administrations. Hence we find, that when civil government is rightly applied and administered, kings will be nursing fathers and their queens will be nursing mothers to the Church of God. In this view of the design of civil government, it appears to be an institution of great consequence.

4. We are naturally to conclude, from what has been said, that such men as have fixed moral and religious principles, are the only characters which can, with any propriety, be elected into offices of trust, to direct the affairs and concerns of civil government.

This inference is fairly deducible, from the design of civil government. If civil government be designed, as an hand-maid to religion—as a mean to advance and forward a kingdom of righteousness, it must be important, that those, who are elected into civil office, and especially into the principal offices of government, should be friends to the cause; and so, men of fixed and established moral and religious principles. Yea, may we not proceed so far as to say, that they should be firm believers in Christianity? For the kingdom which God is raising up among men, is founded on the Christian system; and is to be advanced, under the reign of Jesus Christ, as mediatorial king. That such characters alone are to be fought and elected into places of trust, in a civil government, is not only dictated by the design of the institution; but is enjoined by God. “Thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness,” &c. men of no other description are friendly, to the real end of civil government.

The liberalizing spirit of the present day (which looks with indifferency and patience, on everything, excepting strict religion and fervent piety,) I am aware, inculcates a different doctrine. Such as are under its influence will tell us, that moral and religious principles are of no importance; yea, it is a discovery made by the modern Illuminati, that both religion and government are enemies to the happiness of mankind. Hence it is, that extensive combinations have been formed, and unwearied efforts made, to overturn religious and moral systems, as well as to unhinge and subvert civil constitutions and governments. But, it happens fortunately, that what may be expected, from a government administered by men, who are void of moral principles, and are plunged deep into infidelity, has been so openly exemplified. When moral feelings and religious restraints are eradicated, and God is not acknowledged and reverenced, the barriers against the most atrocious wickedness are removed, and the lusts of the human heart will be unrestrained. With men of such a character at the head of government, we could hardly expect anything else, than that the rights of men should be trampled on—the laws of humanity be sported with, and an ambition prevail, which knows no bounds.—All this we see exemplified in Europe, at the present time. No more striking picture can be given, of the baleful influence and effects of infidelity, when dictating the measures of government, than are exhibited in the rise and progress of the revolution in France. When we review the various measures which have been adopted—what rivers of blood have been spilt—with what coolness and deliberation the lives of the old, the young and the innocent babe have been despoiled—the property of subjects seized—the boundless ambition and insatiable thirst for domination which has prevailed—the piracies which have been committed on the seas—and the insidious and wicked policy which has been practiced, respecting other nations; or to sum up the whole in a word, when we behold a nation, once famous for its civility and polished manners, changed into a nation of barbarians; I say, when we see these things actually existing, and can be accounted for in no way, unless from the influence of infidelity, Can we need anything further, to teach us the importance of placing men of fixed moral and religious sentiments, at the head of government? The Supreme Governor of the world, has designedly given the nations of the earth, a striking picture and example of the baneful influence and ruining tendency of infidelity. And, no nation which, after this solemn warning and admonition, shall act the same part, by committing the management of the concerns of society, into the hands of infidels, or of men whose feelings are loose and unhinged, respecting religion and morality, can expect less, than to share, in a higher or lower degree, in the same plagues.

There can hardly be a greater inconsistency, than for a Christian people, to appoint such men, as the guardians of their rights, and as nurses to the Church of God, who have not fixed moral and religious principles; and, who are nearly afloat respecting Christianity in every view of it.

5. The subject, which we have been considering and illustrating, is of use, and may be particularly improved, by civil rulers and legislators.

Although they are placed at the head of government, and have authority to enact laws, to regulate the community over which they are placed; yet, they are to consider, that there is a higher power, which presides over and controls the affairs of men. The kingdom is the Lord’s and He is exalted as Head above all. Civil rulers and legislators are but servants or ministers of God. Their work is assigned them by Him. They are servants, raised up by God, to forward the great object of his government, in forming and establishing a kingdom of righteousness. At the same time therefore, they are framing laws, for the security of the lives and properties of their constituents, and for the equal administration of justice, they are not only to be cautious, that they do no harm to religion and the Church of God, but to be careful to do everything, in their power, to countenance and support them.

It is not pretended, that civil rulers and legislators have a right, absolutely and authoritatively to impose creeds and confessions of faith; yet, most certainly, it must be incumbent on them, in all the measures they adopt, to manifest a governing regard for God and the interests of his kingdom. It must be their indispensible duty, to adopt such measures, as will, most directly, encourage and promote, the progress of that treaty of peace and reconciliation, which God is carrying on with men.

It is in the power of civil rulers, in many respects, to prepare the way, for an advantageous tender of salvation to mankind. They may set up their banners against vice—encourage men of religion and virtue, and support the institutions of Christianity.—Many of the subordinate officers of government are appointed, by the legislature. If men of virtue, who are professed friends to the Christian system, as well as of good government, were distinguished as objects of particular favor; and if, on the contrary, the profane—the despisers of religion and fervent piety, and those who neglect religious institutions were rejected, it would, certainly, be a worthy testimony of regard to the kingdom of God; and an encouragement to men to do well.

Dissoluteness of manners, if not a contempt of Christianity has been, within a few years, greatly increasing. It would be very unhappy, indeed, if those, who are distinguished as rulers and legislators, should be wanting, in their exertions, to stem their progress; but above all so, if they, by their example, should countenance them.—The influence of rulers is great and extensive; although they are often the objects, at which the shafts of envy and malice are leveled. Their station respecting religion and virtue cannot be neutral. Their transactions and examples will, necessarily, have an extensive influence.

The people, in this state, have reason to be very thankful that the Supreme Ruler of the world has given them such a succession of rulers, as have, not only been firm friends to their civil rights, but have been disposed to encourage the cause of religion and virtue.—And it is no small occasion of joy to the friends of Zion, that the late legislature of this state, while the zealous advocates for religion, in England and Scotland, have provided missionaries, to found the glad tidings of salvation in Africa, in the East-Indies and in the islands of the Pacific ocean, have adopted measures, to make provision, for the preaching of the gospel among the new settlements, in this country; and, if possible, to Christianize the heathen nations.

As the kingdom is the Lord’s, we may assure ourselves, that he will take care of it; whether earthly powers nourish and cherish, or neglect and abandon it. It will certainly flourish and finally triumph. Yet, let it be remembered, that those who are raised to places of trust and influence, as well as those in private life, must, finally, give up a most solemn account to Him, who is exalted as head above all.

6. The subject which we have had under consideration, may be improved, to animate and encourage the ministers of the gospel.

The ministers of Christ are officers in the kingdom of the Lord; and their direct business is, to be “workers together with him.” They are sent out, purposely, to explain the nature of God’s kingdom—to plead its cause among men, and to persuade them to enlist as subjects in it. The kingdoms of this world are to be managed by other hands. Ministers are, by office, to exert themselves, in endeavouring to build up and establish a spiritual kingdom. And, since God is at the head of it, what encouragements have ministers to be zealous and active? Did success depend, merely on their strength and efforts; and had they not reason to expect the interposition of no higher power, they might well be discouraged. But the kingdom is the Lord’s. He will succeed and prosper its advancement. He is, at this time, most evidently disposing of the affairs of earthly kingdoms, so as to prepare the way for the establishment of his own kingdom. He has given the most absolute assurance in his word, that all the evils which are extant—the distress and revolution of nations, shall conspire to advance a kingdom of righteousness; however gloomy it may appear to short-sighted men—that one event shall roll on after another, till all God’s designs are accomplished. However weak and depressed this kingdom may now appear, the time is coming, and probably is not far distant, when “it shall break in pieces and consume all” other “kingdoms and it shall stand forever.”

There is, therefore, from the nature and importance of the kingdom; and, especially from the determinations and power of Him, whose is the kingdom, the most abundant encouragement, for the ministers of Christ to be active and zealous. Besides, their only encouragement of sharing in the triumphs and glory, which await the kingdom of God, does arise from their being “faithful unto death.” ⁸

LET us rejoice in the goodness of Him, who is exalted as Head above all, that we, according to the invariable practice of our ancestors, are permitted to celebrate the religious solemnities of this anniversary, with so few things to interrupt our religious joy. Although disease and death have, the year past, spread desolation in some of our capitals, yet the heads of our tribes have been preserved, and we are permitted to meet them, this day, in the house of God. ⁹—Although we have been threatened with war, by a nation, which is neither bound by the ties of honor or justice, yet, He, who ruleth among the nations, has, as yet, preserved us so deplorable a calamity.

Our nation, which has been considered as divided, has been led to unite in adopting spirited measures for our national defence.

We enjoy privileges and blessings, which are not realized by any other nation on earth. Let us unite, in a firm and manly support of our national government and constitution. Be careful to guard against the intrigues of designing men. Let infidelity and modern liberality find no countenance, nor have any hand in the administration of government. Avoid them, as you would avoid that plague, which has already interrupted the peace—unhinged the government—destroyed the order—and bathed the plains of almost all Europe with human blood.

Be careful, to enroll your names among the subjects and citizens of the kingdom of God. Be assured, that this kingdom will prosper, for it is the Lord’s; and He is the head of it. The time for securing a part in its triumphs is short and uncertain. But a short delay may be fatal.

May the Supreme King and Lord of the universe, engage all our hearts and feelings in his cause and kingdom; and dispose us to spend and be spent in his service. That, at the time, when earthly kingdoms and empires shall be destroyed, and the whole material world shall be dissolved, we may be safe in the kingdom of God, and unite in his praise forever and ever. Amen.

Endnotes

¹. Titus ii. 14.

². Ephes. Iii. 10, 11.

³. Matth. xii. 30.

⁴. Romans xiii. 3-5.

⁵. I Tim. ii. 1, 2.

⁶. Ephes. i. 20-22.

⁷. I Peter iii. 22.

⁸. Since the last anniversary election, there has been but two instances of mortality, among the pastors of the Churches in Connecticut; viz. The Re. Nathan Fenn of Worthington. The former was advanced in age; the latter was in the prime of life and usefulness.

⁹. Although God has been pleased to preserve the lives of those, who were acting in the first offices in this state, through the last year; yet he has removed by death, His Excellency Matthew Griswold, Esquire, formerly a Governor of the State; whose faithful services and persevering integrity, through life, entitle him to the most grateful remembrance of all its citizens.

Aaron Bancroft (1755-1839) was a minute-man who served during the Revolution, fighting at Lexington and Bunker Hill. He graduated from Harvard in 1778 and was a missionary in Yarmouth, Nova Scotia for 3 years. Bancroft served as pastor of the Congregational Church in Worcester, MA (1785-1839). The following election sermon was preached in 801 in Massachusetts by Rev. Bancroft.

SERMON,

PREACHED BEFORE HIS EXCELLENCY

CALEB STRONG, Esq. Governour,

THE HONOURABLE THE

COUNCIL, SENATE,

AND

HOUSE OF REPRESENTATIVES

OF THE

COMMONWEALTH OF MASSACHUSETTS,

MAY 27, 1801,

THE DAY OF

GENERAL ELECTION.

By AARON BANCROFT,
MINISTER OF THE SECOND CHURCH IN WORCESTER.

In SENATE, May 27, 1801.

ORDERED, That the hon. Elijah Brigham and John Treadwell, Esquires, be a Committee to wait on the Rev. Mr. Bancroft, and in the name of the Senate, thank him for the Sermon this day delivered by him, before his Excellency the Governor, the Hon. Council, and the two Branches of the General Court, and request of him a copy for the press.

GEORGE E. VAUGHAN, Clerk.

ELECTION SERMON.

ISAIAH LX. 21, 22.

Thy people shall be all righteous: they shall inherit the land forever; the branch of my planting, the work of my hands, that I may be glorified.
A little one shall become a thousand, and a small one a strong nation. I the Lord will hasten it in his time.

These verses contain a prophetic description of the influence and the effects of Christianity upon a community. They need not be exclusively applied to any one nation. It is the appointment of God—it is order of nature, that a course of good moral practice shall promote the strength and happiness of a nation. We see this truth illustrated in the pages of sacred and profane history: Our nation must furnish one more example to illustrate and enforce the divine maxim.

The passage before us I have chosen with a design to review the principles and habits, under the influence of which this Commonwealth has attained to its present state of population and strength, wealth and dignity; and to enforce the necessity of their preservation to our future welfare and prosperity.

The review will not be thought impertinent to the occasion, on which we are assembled. The commencement of a new century is an era, which invites to retrospection. We cannot too often recur to first principles. In the review, rulers will find the lines of their duty, and subjects the means of their happiness.

The settlement of America by Europeans is an event interesting to the man of piety and the philosopher. It was one of the boldest enterprises, which ever entered the human mind; and was prosecuted with an effort and constancy honorable to man. It originated neither in the lust of conquest nor the desire of gain. It was the love of civil and religious liberty, which animated our venerable ancestors to attempt the American colonization. They preferred freedom to ease, and the liberty to worship their God agreeably to the dictates of their consciences, to the affluence and splendor of the old world. They fled not from the wholesome restraints of government, but indignantly left a country, which denied them the exercise of the rights of Christians and of men.

The first emigrants to our shores were venerable for endowments, excellent in the human character, and conducive to the well-being of a community. Many of them possessed the essential attainments of solid literature: They lived under habitual impressions of a presiding Deity, and cherished a sacred regard to moral obligations. Their religion was an effectual principle of good practice through all the transactions of social and civil life. They felt the spirit of patriotism, and laid the foundation for a great and happy nation. They adopted the best measures to render their posterity the safe repository of the invaluable privileges, which, with infinite labour and hazard, they were enabled to transmit. While their security against the assault of their Indian neighbours, and the supply of their daily bread, were objects, on which to exercise all the energies of their minds, they opened temples for the worship of God; founded seminaries of literature; and established schools for the education of children.

The wisdom of their system was unfolded in the progress of their settlement. In families children received a religious education, and saw examples of piety and order. The surest principles of virtuous practice were impressed upon the infant mind, which grew with its growth, and were strengthened with its strength. With the incorporation of towns, schools were established upon a plan new to the world; supported at the public expense, they were alike open to the rich and the poor. Here the American youth were initiated into the elements of useful learning, were fitted for the business of society, and were prepared to support an independent and useful character. The general employment was the business originally assigned to man, the tillage of the ground, the natural exciter of sober habits.

Attendance upon the public institutions of the Sabbath was universal; and the adoration of divine perfections, the supplication of divine blessings, which formed the addresses to the throne of Deity; the unchangeable truths and duties of a religious and moral nature, which were explained and enforced in every sermon, tended, by their very reiteration, to keep alive deep impressions of the superintendence of God, a reverence for the divine character, and a view to the final issue of human action. These impressions were carried into all the transactions of the world.

The general influence of the above system was salutary to all the interests of society. The public opinion was formed to a sense of propriety of character and conduct. All orders felt the importance of a pure example. Irreligion and immorality were holden in universal disgrace; or, if the force of religion was not felt, deference to public sentiment constrained to decency of exterior behavior. The votaries of infidelity, impiety and vice dreaded the light of day, and sought darkness and concealment for their unhallowed communion. The evidence of these principles and practices in individuals was a bar to the attainment of every object of popularity and ambition. In this state of society, the love of applause, the desire of distinction, and every similar principle, combined their influence with motives of religion to preserve purity of general practice.

Elections to office by popular suffrage were conducted with purity and delicacy. Every imposition and interference were resented. The attempt of an individual to solicit suffrage was sure to defeat his ambitious wishes. A good moral character was considered an essential qualification in a candidate. Men of exemplary life were alone thought worthy of confidence.

A decent respect was paid to rulers, as the means to facilitate the object of their appointment. The public mind was not poisoned with groundless suspicions of evil designs in those, who managed their concerns. The traduction of public reputation was deemed a malignant vice. The watchful waited until trust was violated, and treacherous measures were adopted, before the confidence of people in their officers was attempted, by artful insinuations, to be destroyed, or the passions of the populace excited in opposition to the measures of government.

The business of government was a plain path, and led to the general good: It was easy, because it was managed without intrigue, upon system, and by uniform principles. The administrators of it were rewarded for their patriotic endeavours by the approbation and gratitude of their constituents.

The excellent judicial arrangements of the parent State were happily accommodated to our circumstances; and by our courts of justice, life, liberty, and property were secured. The execution of government in all its branches was aided by general opinions, customs, and manners favourable to the operation of wholesome laws; and by the sanction, which time always gives, in virtuous minds, to measures of wisdom and expedience.

The clergy of our country were denied that power, which ever inspires ambition, and excites, in eccesiasticks entrusted with it, the attempt to exercise spiritual domination over their fellow men. Those emoluments were not annexed to their offices, which furnish a temptation to luxury and dissipation: confined strictly to their profession, their influence was great and salutary.

A just apprehension of the encroachment of the parent government upon our colonial rights, kept in exercise a vigilant care of public liberty. The danger from the Indian tribes nourished a martial spirit, and habits of industry and sobriety gave nerve to the American character. If our countrymen possessed not the manners of a refined state of society, they were free from its dissimulation: If they were destitute of the blandishments of polished life, they were happily ignorant of the corruptions of old countries.

The American picture doubtless had its shade. With the purest piety, the spirit of religion in some instances, was intolerant; and a greater stress was often laid upon forms and ceremonies, than their nature and design will justify: but intolerance was the weakness of the age; and superstition is less dangerous than indifference to the concerns of religion. Our ancestors, religious in their principles, and chaste in their opinions, simple in their manners, and sober in their practices, rise to our view in the dignity of the human character. The good effects of their principles and habits appeared in the progress of our country from infancy to national manhood. Under the hand of her hardy sons, the wilderness blossomed as the rose; and the desert became a fruitful field. Her resources were increased with the exigencies that required them: She furnished characters to manage her important concerns; and numbered her proportion of men of science and wisdom in the roll of fame. Her growth was like the vigorous expansion of the human frame: The heart was found, and the head was healthy. There was no schism in the body. The head said not to the limbs of immediate action, I have no need of you; nor these to the head, we have no need of you; but whether one member suffered, all the members suffered with it; or one member were honoured, all the members rejoiced with it.

The strength of our countrymen was not to be estimated by their numbers; their principles and habits gave them a force superior to the physical powers of a despotick government. The influence of these was fully displayed, when our country assumed her place among the sovereign and independent nations of the earth. She was prepared in her genius and manners for a free, a republican form of government. Her patriots, educated in her own schools, discovered an acquaintance with political science, which had never been exceeded in the old world: they exhibited an acumen and energy of mind equal to the arduous post they were called to fill.

The habit of order was so effectually interwoven into the national character, that, in the suspension of the administration of justice, between the death of the colonial government, and the life of independence, great evils did not ensue. Our streets were not infested with robbers, nor our houses assaulted by thieves. When the publick mind was agitated by the hazard of objects the most interesting to man; when fear was awake to every impression of danger; when enthusiasm was excited as a necessary stimulus to endure the conflict; although suspicion was pointed against numbers among ourselves as hostile to the interests of the community, yet no individual through our Commonwealth, during the contest, lost his life by an act of popular violence. The men of our country, feeling the dignity of freemen, the lords of the soil, understood the worth of the rights, for which they contended; they were consistent in the measures of defence, and by their energies rose superior to the exertions of a kingdom powerful in the means of annoyance.

Independence acknowledged, we were enabled by the collected wisdom of the country to form, and on the result of due deliberation to adopt, “constitutions of government which combine liberty with order,” and the security of individual right with the necessary energy of the ruling power. The quiet and manly exercise of the highest freedom, which before had never been exercised by any people.

The united influence of the above causes has ripened a state of social order and happiness as near perfection, as the world has known. In our country, the prophetic description of our text has been verified. Our people have been righteous; by the benediction of God they have inherited the land, and risen superior to the thousand difficulties, which rendered the undertaking doubtful even to the sanguine mind. The branch planted by heaven, has been watered by streams of divine munificence; and our God, by it, has been glorified. A little number has become millions; and a weak band a strong nation: The Lord has accomplished it in his time.

Must the period that is now passed, in future, be remembered as the golden age of America? In a conformity to the customs, and in the imitation of the examples of our ancestors, we, their descendants, shall secure our social order and happiness. But is there no appearance, which darkens the prospect of the future glory and prosperity of our country? Is there no danger lest prosperity will intoxicate us? Have not too many fallen off from the principles and habits of their ancestors? Is not publick opinion in a degree corrupted? Are we not threatened with the loss of that spirit of religion, purity, and order, which thus far has been our union and strength, our honour and happiness? Is merit a security of reputation? Is patriotism sure of its reward in the approbation and gratitude of the community? Is not every candidate for public office made, through the virulence of party, the object of calumny and abuse? In the struggle of party for superiority, are there not given false representations of facts and measures? Under artful pretensions of patriotism, are not groundless insinuations brought into view, of dispositions and designs hostile to publick liberty and publick good? Must not every man, who consents to serve his country in publick life, expect that his character will be tortured upon the rack of jealousy; and even his good name be made to pass through the ordeal of slander and detraction?

Another dark appearance in our political horizon, is a system of philosophy, which, under the spurious pretence of raising man to his perfectibility, destroys the fine feelings and ingenuous sensibilities of the human heart; which, while it dazzles the undiscerning mind with views of philanthropy, that have no distinct object, removes every restraint from the dissocial passions of human nature, and undermines every security of individual right. It degrades man from his rank, makes him the being of the moment, the sport of accident, and the absolute victim of death. The apostles of this philosophy disregard the wisest maxims of experience, and endeavour to introduce a national administration in politicks and morality, upon abstract principles. With the love of country and of man on their lips, they discover a disposition to demolish those pillars of society, which the world has holden sacred, and time proved to be necessary.

These sophists are not merely the growth of the present day; under other forms they have existed in past ages; and were ever found to be the enemies of the general order and social happiness. In the Roman story we find an order of the Senate to banish this class of men from the city of Rome, one hundred and sixty years before the birth of Christ. The reason assigned for their banishment gives a true character of the brethren of the order in modern times: “Because,” says the historian, “they were looked upon as dangerous talkers; who, while they reasoned on virtue, sapped its foundations, and were capable, by their own sophisms, of corrupting the simplicity of ancient morals, and of spreading among young people, opinions dangerous to their country.” ¹ The revival of this philosophy in the present age, has been in the old world; but the corrupt passions of men render every country a soil too fertile in its growth: Wherever it spreads, it must prove destructive to the peace and happiness of human nature, and to the order and welfare of society.

Infidels of the last age generally acknowledged the moral government of the Deity, the immortality of the soul of man, and a future state of retribution. Although they aimed to deprive us of the more animating motives, and the superior hopes of revelation, they left us our God: they left us the system of moral obligation; natural religion was allowed its force. While men acted under the eye of Deity, and with a view to his approbation, we had some security for their probity and general good conduct; but, in the present age, Infidelity has assumed a more daring attitude, and uttered her blasphemies in a bolder tone. She has called in question the government and being of God. She has represented the whole universe, with all its orders of being, in all the variety of its works and harmony of its laws, as existing without an intelligent cause, or a moral end. These positions enervate all the principles, which bind society together, form the security of every valuable right, raise man to the dignity of his character, and direct his exertions to objects worthy the pursuit of a rational and accountable being. The disciples of the system have felt the spirit of proselytism; they have multiplied publications of a skeptical and blasphemous nature, which have too generally circulated in our land.

Experience will correct the error of sophists; but the evils, which operate this correction, may be incalculable. The work of mischief is much easier than that of good. The axe soon prostrates the tree, which time and nature have reared. The brand in a moment consumes the edifice, which years of labour and experience have erected. It is the same in the moral world. The insidious arts of the profligate may soon corrupt the pure mind of the youth, whose moral principles and sober habits were the result of the unwearied attention of a solicitous parent. The evil pens and contagious examples of some few characters of splendid talents and captivating address, may weaken the moral principles and corrupt the manners of a community, which required ages to establish, and which have formed the characters of successive generations of men. The publick opinion once corrupted, and the religious and moral habits of the people destroyed, the strong band of society is broken, and civil liberty is no more. We shall experience the decrepitude of national age, before, in the order of nature, we shall have attained to the full strength of national age, before, in the order of nature, we shall have attained to the full strength of national manhood. The forms of our government may remain, but its spirit will be fled; and some aspiring individual, like the artful Augustus, may adopt our forms to subserve his own ambition. Our nation will be rent by party, or we shall lie in the stupor of despotism. By our vices we shall forfeit the blessings of our God; our own doings will beset us about, and we shall suffer the miseries of impiety and wickedness, of faction and anarchy, of tyranny and oppression.

Had the founders of the Commonwealth established the plan of society upon a different basis, should we have attained our present state of respectability? Would not their successors have suffered by the weakness of the foundation, on which the superstructure was to be erected? Subsequent wisdom might have been insufficient to correct the errour of the first settlement. The future efforts of patriotism would have been ineffectual to raise the Commonwealth to its present state and dignity.

Try the supposition by the experience of those of our sister states, which were formed on different principles. We conceive, that we have maintained a superiority over them on many points of national importance; and we laudably wish to preserve our preeminence. In the above review we find the causes, and they are still operating, although, I fear, with weakened force. To the general information, the religious principles, the industrious and orderly habits, the sober and manly character of our people, we must attribute every superior excellence in our national features and condition. If we part with these for the worst of the maxims and practices of those states, whose social order has been less perfect, we shall sink below their level of worth and dignity.

It cannot be denied, that our whole system of religion and education has been attacked. When this is endangered, we may tremble, as the Israelites trembled when the ark of God was on the field of battle, or in the hands of the enemy. It is the palladium of our liberty, the security of our publick prosperity, and the foundations of our individual happiness.

Christianity assumes no other authority over the affairs of the world, than that, which arises from the influence of its doctrines and precepts upon the lives of men. Its connection with civil society results from its tendency to enrich the heart with every virtue which adorns human nature, or increases social happiness; and to enforce the duties of rulers and subjects by sanctions, which the occurrences of this world cannot weaken. This influence is infinitely important.

The experiment of conducting the concerns of civil government without the aid of religion, has recently been made in the old world, and reason is abashed, and humanity blushes at the scenes of oppression and cruelty that ensued. Religion legitimates every subordinate principle of action: It ennobles ambition, by directing it to its proper object: It renders the love of same safe and laudable, by making it the motive of salutary conduct: It gives to benevolence its active force, by the assurance of its ultimate reward. When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn. Religion, in all its aspects, is favourable to liberty: It restrains the turbulent passions of men, renders them submissive to good laws, and, in the disposition of their minds, prepares them for the utmost extent of freedom. But when moral restraints are removed; when dissocial passions have uncontrolled license; when the spirit of party and faction is prevalent, energy of government becomes necessary. Unable to govern itself, such a people requires severity in the ruling power, and in some form it will arise.

The situation of the United States is daily changing. Commerce has opened all her sources of wealth to our enterprising merchants; and the luxuries, which the increase of riches has introduced, threaten to contaminate our purity and enervate our strength. The political state of Europe has flung many foreigners among us, whose genius and habits will not amalgamate with the American character. With this unhallowed mixture, our national manners and character are in danger of being corrupted.

The resources of our country are abundant, if the minds of our people can be kept fixed to their interests, and their patriotism and virtue be preserved. With these guards upon our nation, we need not fear foreign powers. If we fall, it will be by our own vices. If we must run the race of impiety and folly, of party and faction, of dissipation and vice, in which all Republicks have preceded us, let the wise and good unite their energies to procrastinate the catastrophe, and to the utmost, continue the reign of virtue and happiness.

In this view, a sacred and important duty devolves upon men in conspicuous stations, and of influential characters, by their example to encourage attention to institutions, which have proved salutary to our country. The force of example is great. The example of those, who move in elevated spheres, and possess commanding talents, has superior influence. Men of this description possess high means of publick good; motives of religion and patriotism conspire to induce their exercise. They may exert themselves free of the prejudice, which often attaches itself to characters, whose professional business is moral instruction and persuasion. They will not be suspected of interested motives in the support of a system of religion, by which they gain their bread, and acquire an influence over the minds of their fellow-men. Their endeavours will probably have effect upon many, who are prejudiced against the common methods of instruction and improvement. These will certainly be effectual with all, who are governed by the fashion of the day, and implicitly follow the direction given by the great and splendid.

The association of distinguished persons in England, to discountenance infidelity, irreligion, and immorality; and to encourage the observance of the Christian Sabbath, attention to the institutions of the gospel, and the general practices of piety and virtue, is worthy the imitation of similar characters in our country.

The political opinions of the speaker will be discovered by the tenour of his observations: But he addresses himself to no party. He disavows the spirit. Of the evils which menace our peace, all complain: In the preservation of the principles and habits recommended, all discerning patriots will be united. He has not the presumption to dictate to the rulers of the Commonwealth, the measures of their publick conduct: Yet they will permit him to suggest the importance of an adherence to a system which has been productive of so much publick good. Religion, as a transaction between God and the souls of men, is too sacred for human regulation. Civil government may not intermeddle with this holy subject. But it clearly falls within the province of a Christian legislature, to support institutions, which facilitate the instruction of people in the truths and duties of religion, which are the means to give efficacy to the precepts of the gospel, and are calculated to instill the spirit of morality and order into the minds of the community. The oath of office makes this the duty of our Legislature, by the third article of the Bill of Rights. The denial of the being or government of God, blasphemy, and the derision of moral obligation, destroys the solemnity and use of oaths, and weakens the principles, on which the administration of justice and the peace and order of society are suspended; laws, therefore, against these crimes, the freest governments have conceived to be within their powers, and have enacted. To regulate the dissocial affections, to restrain the licentious passions of human nature, and to render “man mild and sociable to man,” is one essential end of civil government. Errours of speculation, which sap not the foundation of society, must be left, for their correction, to the natural force of truth. Many errours in practice we must leave to the operation of moral causes; suffer their endurance until a remedy shall be found in their consequences; until the misery they produce shall correct them. If profligate publications cannot be prevented, their deleterious influence may be counteracted by habits of wise reflection and sober practice. As the means of this important end, government will extend its patronage to our university, colleges, and schools. On these institutions are dependant our prospects for characters to fill the publick stations of society, and to defend our country from the insidious attacks of the disciples of infidelity and vice.

The general education of youth is a subject of as high importance as can occupy the mind of the patriot or the Christian. To render them the worthy heirs of the invaluable inheritance, which we hope to transmit, they must understand the nature of a free government; distinguish social order from anarchy; liberty from licentiousness; the freedom of law from the unrestrained freedom of the savage. They should be inspired with moral principles, as a security against the seductions of a country, rapidly increasing in the means of dissipation and voluptuousness: by habits of piety and virtue, their minds should be armed to repel the assaults of infidelity and libertinism.

The speaker wishes, with deference to suggest, whether some plan might not be grafted into our general system of education, to disseminate the political information necessary to a republican government; and to secure the rising generation from that spirit of innovation, and rage for change, which endanger the primary principles of good order. Care will be taken, that our youth fall not into the hands of instructors of profligate characters, and abandoned principles. The purity of elections will be guarded, and encouragement given to the wise and faithful exercise of the rights of suffrage; that our government may not become corrupt in its first operation. By measures directed to these important objects, our civil rulers will be the nursing fathers of the Christian church, and the guardians of the manners and habits of the community.

The large majority, by which his Excellency is re-elected to the chief seat of government, evidences the approbation of the Commonwealth, of his past services, in this elevated and responsible office. Unanimity, at this day, was not an object of expectation. It is an honourable testimonial of personal merit, that his support has been the greatest where his private character was best known. The unanimous suffrage of those, who were conversant with his walks in social life, must be grateful to the feelings of his Excellency. Confident, that he will lend the united force of his authority and example, to support the institutions of religion, and to preserve the purity of publick morals; that he will execute his trust in righteousness, and with an impartial view to the general good, we wish him the guidance of heaven. May the measures of his administration be applauded by the wise, and approved by the just: May he possess the increasing confidence of his country, and obtain the reward of his God!

The present state of politicks renders the publick service of the two Branches of the Legislature arduous and difficult. They will be watched with critical attention. Their best designs may be attributed to impure motives, and their wisest measures censured. Under these circumstances, worldly principles of action would fail; but the man, who looks within himself for the rule of his publick conduct, will never want support. In the testimony of his heart to the purity of his intentions and the rectitude of his actions, he will find a reward. He will be strengthened to persevere in the path of patriotism and virtue, from a regard to the approbation of Him, who is higher than the highest, whose eyes survey the children of men, and who requires that which is altogether just. Although they now fit as gods, they will reflect, that they must die as men, and give account like one of the people. May wisdom direct their deliberations, and the benediction of heaven render the measures of their adoption beneficial to their country!

To pass unnoticed, on this occasion, the general government of the United States, might be deemed critical omission.

It has been our happiness, that the men placed at the head of the government, were distinguished as well for their piety, as for their political wisdom. Its administration has accorded with the characteristic maxims of our own Commonwealth. Never was a people under higher obligations to a government, than we are to that of the Union. At its organization, the country was embarrassed in every national operation. In each department, the administration was without a precedent: It had new paths to explore, and first principles to adopt. The state of Europe rendered its connexions with foreign nations critical and hazardous. The convulsions of that country soon reached us: We were annoyed by the maritime force of the powers at war: We were the objects of their diplomatick artifice and intrigue: The honest prejudices of our own countrymen aided the interested designs of one of the belligerent powers, and made the business of our rulers the more delicate and laborious. War, like a portentous cloud, hung over our land, and threatened us with all its evils. Under these perplexing circumstances, the administration firmly took the ground of neutrality, and with moderation exercised its rights. It sacredly preserved publick faith; impartially executed national justice and in this way secured us the blessings of peace and tranquility. While the stablest pillars of old governments, and the long established order of society were convulsed, under the auspices of the general government, the resources of our country were called into action; publick credit was established; individual right secured; and the property of the nation doubled. As the price of these blessings, we have paid but one direct tax. Is not a debt of gratitude due to those, who, under God, have been the instruments of this unexampled prosperity? That no mistakes have been committed in the management of our national concerns, is not presumed. Infallibility is not the portion of man: But experience, the best test of the wisdom of publick measures, has given its sanction to those of the federal administration.

Our own venerable patriot, who has now retired to private life, to enjoy dignity with ease, demands the grateful acknowledgements of his signal services. He was among the first to vindicate the invaded rights of his country. He was a primary agent in the establishment of independence; and the confidential minister of the publick during the revolutionary war. By his diplomatick negotiations, he conciliated the friendship of some respectable nations in Europe to our infant Republick, and obtained a loan of money, when our exigencies were the greatest. Under his auspices, as the federal head, our country has probably passed the crisis of danger from the commotions of Europe. His active life has been devoted to publick employment, and through all his stations of trust and responsibility, his integrity and patriotism have been without a stain. Difference of opinion on questions of high national moment, may, for the present, prevent his worth from being duly appreciated; but the impartial historian will do justice to his merits: In future time, the State which gave him birth will derive a lustre from his name.

The return of this anniversary is calculated to animate the minds of all, who attend upon it. The human heart must be enobled by the reflection, that our governours and legislators are raised to office by our own suffrages. To behold them assembled in a body, by their united wisdom, to consult the welfare, and transact the business, of the Commonwealth, is a sight to give joy to every lover of liberty and of country. What impressions would this sight make on the reflecting minds of those, who groan in the chains of despotism? To behold this venerable body around the altar of God, to implore divine wisdom in their deliberations, and the blessing of Heaven upon the measures of their future adoption, must raise every soul in devout gratitude to the original author of all mercies.

Happy America, didst thou know thine happiness! Would to God, that all nations of the earth might annually pass in review before thee, to teach thee the excellence of thy situation, and to inspire thee with a conduct necessary to perpetuate thine advantages! Search the globe, and where can be found, a people, among whom, civil and religious privileges are more perfectly enjoyed? What people of the earth may more justly be attached to their country, than those of Columbia? Where may the spirit of patriotism be cherished with brighter prospects? O! that I could speak with an energy to reach the hearts, and animate the practices, of all the citizens of the United States. Our governments, with all their attendant blessings, are bottomed on the broad basis of publick opinion; and in their support, require the individual exertions of our countrymen.

Can prosperity never content the human mind? Having obtained the highest object of freedom, do we desire a change? From a jealousy that our rulers may do us evil, shall we deprive them of the means to do us good? Shall we leave the protecting arm of Deity, to become the sport of atheistical chance and accident? Shall we turn from the light of revelation to follow the blind guides of infidelity, that we may be left in dark and desolate regions, where there is no path to direct our steps, no object to reward our labours? Shall we give up the enobling hope of immortality, to become like the brute, the victim of perpetual sleep? Shall we part with the maxims of our venerable ancestors, which time has proved to be wise, for a spirit of innovation, which nothing sacred or profane can restrain? Shall we part with the certain blessings of civil freedom and social order, for the fanaticism of ideal liberty and equality, which the nature of man, and his condition of action make it impossible to realize?

God grant, that the spirit of our text may possess the hearts and regulate the lives of our countrymen. Our people being all righteous, the work of righteousness will be peace; and the effect of righteousness, quietness and security forever. Our rulers being just, ruling in the fear of God, they will be to us like 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.

Under this spirit, the general and state governments will operate on each other like the laws of cohesion and attraction, in nature; like the heavenly bodies, they will revolve in harmony, and from their combined influence we shall derive national prosperity and individual security. We, the branch which God has planted, shall inherit the land to His glory. With the steady progress of time, we shall advance towards national perfection, for our God will bless us.

Endnotes

¹ Suctonius in his book of Rhetoricians.

Benjamin Trumbull (1735-1820) graduated from Yale in 1759. He was the preacher for a church in North Haven, beginning in 1760, for almost 60 years. Trumbull served as volunteer and chaplain during the Revolutionary War. This sermon was preached by him in Connecticut on May 14, 1801.

A

S E R M O N,

PREACHED ON THE

GENERAL ELECTION

AT HARTFORD, IN CONNECTICUT,

MAY 14, 1801.

By BENJAMIN TRUMBULL, D. D.
PASTOR OF THE CHURCH IN NORTH-HAVEN.

At a General Assembly of the State of Connecticut, holden at Hartford, on the second Thursday of May, A.D. 1801.

ORDERED, That the Honorable David Daggett, and Mr. Joseph Doolittle, present the thanks of this Assembly to the Reverend Benjamin Trumbull, D. D. for his Sermon delivered before them at the General Election on the fourteenth instant, and request a copy thereof for the Press.

A true copy of Record,
Examined by
SAMUEL WYLLYS, Secretary.

I KINGS ii. 2, 3.

I go the way of all the earth: be thou strong therefore, and shew thyself a man. And keep the charge of the Lord Thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies as it is written in the Law of Moses, that thou mayest prosper in all that thou dost, and whithersoever thou turnest thyself.

MEN of the most distinguished fame, piety and usefulness, after a few years of faithful services, must quit the stage, and retire into darkness and silence. Kings, who, like David, have filled the throne with honor, must exchange their robes of royalty, the scepter and the crown, for the shroud and the tomb.

To this solemn and momentous period, David, that eminently pious and magnanimous ruler, was now advanced. And how august, how instructive and interesting is the scene, which his example, as exhibited in the text, presents to our view? We behold a renowned and mighty prince, after achieving wonders in the field, and rendering the most essential services to the church of God, taking leave of the world, resigning his government, and giving his final charge to Solomon, who was to reign after him upon the throne of Israel. I go, says he, the way of all the earth. “Exhausted with years and public labors, I suffer the common lot of man, and must sleep with my fathers. I have done with courts, government and life itself. I am bidding a long adieu to them, to you and to all mankind. You are now to accede to the government of a numerous and mighty nation, the people and heritage of the God of Jacob. Upon this great occasion, in these tender and solemn moments, I therefore entreat and charge you, by the affections of an aged, dying father, by all my desires and prayers for your honor and prosperity, and for the welfare of Israel, God’s chosen people, that you be strong and show yourself a man: That you act up to the dignity and glory of your nature. This your exalted station, as the ruler of God’s people, and the immense interests committed to your care will constantly demand. To you, and to them it will be of incalculable importance.”

The words import, that there is great worth and dignity in man: That to conduct himself agreeably to them is to act an useful, wise and glorious part. They comprise everything which a wise, magnanimous and dying father could wish for a favorite son: Everything which a pious prince, who preferred Jerusalem to his chief joy, could desire to see in him, who was to bear rule over the heritage of the Lord. Indeed in this short sentence, David compriseth distinguishing piety and righteousness, whatever is enjoined in the subsequent verses, relative to keeping the charge of the Lord and walking in all his commandments. It also imports that civil government is an arduous work, equal to the utmost strength of human capacity, challenging all the dignity and powers of the greatest men; and that it is of the highest importance that civil rulers be men, displaying that piety, knowledge, prudence, fortitude and magnanimity which are the glory of man.

In this view of our text it will be natural, for its further illustration, to give some sketches of the dignity of man: To show how this is displayed in civil government, or what it is for rulers to show themselves to be men: And lastly how important it is that they should act in character, agreeably to the dignity and excellency of human nature.

I. It will be natural to give a sketch of the dignity and capacity of man.

To show the dignity and awful weight of government, it is necessary to exhibit the dignity and worth of the creatures governed, and the immense value of their interests. This only can show the magnitude of the trust committed to the civil magistrate and the dignity and importance of his office.

But man, who is a subject of divine and human government, is a creature of vast dignity, worth and interests. This is expressed in the text, in the terms, be strong and quit yourselves like men. Be of good courage, and let us play the men for our people, and for the cities of our God. Man is capable of the most signal usefulness and enjoyment in time and in eternity. In a variety of respects, his Creator hath exalted him, and put a matchless dignity upon him. Though by his apostasy he hath lost the moral image of God, and in that respect the crown is fallen from his head, the gold is changed, and the most fine gold is become dim, yet he still retains resemblances of his natural image, and in many respects is a glorious creature. He is a master-piece of divine workmanship; fearfully and wonderfully made. The erectness of his stature, the convenience and usefulness of his members, the wisdom with which they are all placed, the beauty and majesty of his countenance, the gift of language, and harmony of his voice are endowments by which he is distinguished and exalted above all creatures in this lower system of worlds. But his intelligent soul more especially gives him his dignity and inestimable worth. This is a bright resemblance of the natural perfections of his common father. He is a spirit, so is the soul of man. He is all intelligence and activity, and so is the human mind. Man is the living image of the living God. In him is displayed more of the image and glory of the Deity than in all his other works below the sun.

The worth and dignity of man appear in his capacity, in the great and noble achievements and works which he hath done and is capable of doing. He is capable of thought, reflection, reasoning, consciousness, volition and extensive knowledge:–Of contemplating himself, the heavens, the earth and seas, the variety of creatures and things which they contain, with their natures and usefulness:–Of speaking of trees, from the Cedar that is in Lebanon, even unto the Hyssop that springeth out of the wall: ¹ of discovering their various uses, whether for food or physic, for navigation or commerce, for personal or national emolument: And of employing all creatures, elements, trees, plants, herbs and shrubs of every country and climate for his own profit, convenience and pleasure.

He is capable of rising instantaneously, in his contemplations, from earth to the heavens; of traveling among stars and planets; of measuring their distances and magnitudes; and of making vast discoveries in philosophy and astronomy:–Of rising still higher, from the contemplations of nature, to the far more important and pleasing contemplations of nature’s God. He can plan and effect wonderful works; erect cities and kingdoms, found and govern empires. If we look back to the effects of ancient times, in the land of Shinar, Egypt and Palestine, what glorious works there presented themselves, where Babel, Babylon, Nineveh, and the Pyramids, which have been the wonder of the world, were erected! Where stood Jerusalem, the holy temple, and all the magnificent works of Solomon! If we survey the kingdoms of Europe, what super works attract our view and fill us with astonishment!

How great and useful have been the writings of men, in every learned profession! What thanks do the world owe to Hypocrates, Boerhaave, and to several modern writers, for their discoveries and communications in the healing art? To Hale, Cook, Littleton, Montesquieu and others, for the light which they have thrown upon the laws of nature and nations, and upon jurisprudence in general? How have Lock, Sir Isaac Newton, Franklin, and other logicians and philosophers, enlarged the boundaries of human knowledge? With what admiration do we view the works of theologians? Of Pool, Owen, Perkins, Twiss and others? What changes have they effected? Paul propagated and established Christianity through the heathen world; and the pens and eloquence of Luther and Calvin wrought the glorious protestant revolution.

To come nearer to our own times, and to our own country, how great and extensively useful have been the works of our pious and venerable ancestors, in crossing the Atlantic, in planting Christianity in North America, in turning a wilderness, a land not sown, into gardens, orchards and fruitful fields? And in converting thousands of heathen to the knowledge, love and fear of God? Especially, in forming such free, civil and religious constitutions, at a time when the light of liberty was but just dawning upon mankind; and in founding colleges and schools, and making such provision for the general diffusion of knowledge among their descendants, as has rendered us, under the divine smiles, the most free, intelligent and happy people upon whom the fun hath ever shone?

May I not with equal propriety mention the more modern, but not less signal and important works, the American revolution, affected by the energies of the sword and pen of a Washington, aided by the other sages and heroes of America? The peace negotiated by those renowned men, Adams, Franklin and Jay? The constitution of the United States, the counsels and labors by which, in the course of a few years, they have been elevated to such a distinguished point of power, respectability, opulence and prosperity? Do not all these proclaim the capacity, the dignity and worth of man.

But nothing has yet been said of that in which his chief importance appears. He is immortal, capable of more happiness than all the creatures of God, whether angels or men have yet enjoyed, or will enjoy to the consummation of all things. The lives and happiness of the whole intellectual system, collected into one life and sum of happiness, would be a mere nothing, like a drop to the ocean, or spark to the sun, in comparison with immortality, and that far more exceeding and eternal weight of glory and blessedness which one soul is capable of enjoying. The pains and sorrows of all men on earth and of the damned in hell, from the creation to the judgment day, are nothing, when contrasted with that eternity of sufferings which an immortal spirit may endure. As redeemed creatures may be progressing in knowledge, usefulness and bliss, during their immortality, it is not improbable, that the knowledge, usefulness and happiness of every individual saved from among men, will exceed those of all creatures from the day of their creation to the end of time. In this view how does language fail to describe, or imagination to conceive the dignity, capacity and worth of man?

Again, if we consider all the counsels of God from eternity, and all his works in time employed for his recovery; the Son of God dying, rising, interceding and reigning forever for his salvation, how does it aggrandize our ideas of the dignity and worth of man? Saith Dr. Young, In heaven’s great and constant effort for our welfare is capitally written the dignity of man. In what beautiful and striking language does he represent his incalculable worth?

“Know’st thou the worth of an immortal soul?
Behold this midnight glory: worlds on worlds,
Amazing pomp! Redouble this amaze;
Ten thousand add, and twice ten thousand more;
Then weigh the whole: one soul outweighs them all.

A greater than he hath said, What shall it profit a man if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?

II. I proceed to show how this dignity is displayed in civil government, or what it is for rulers to show themselves to be men; especially in the sense of our text.

In general it may be observed, that since the dignity and importance of men are of such incalculable magnitude, they must, to show themselves men, at a wise, honorable, magnanimous and glorious part. Their conduct must be in some measure proportionate to their dignity, their high stations and immense interests, and to their capacity, and advantages. They must first seek and promote the greatest and best interests; the highest happiness of themselves and others, and harmoniously treat all objects and interests according to their nature, worth and importance. For men of great dignity and consideration, to act dishonorably, unrighteously, meanly, or wickedly; to neglect great and lasting interests, and employ themselves about those which are trifling and momentary; to prefer private to public good, the honors, wealth and pleasures of time, to those of eternity, are totally inconsistent with the reason and dignity of man.

These observations will apply, in their full force and utmost latitude, to civil rulers. As they stand in the first rank among men, as to their management are committed vast and complicated interests, and as they are distinguished for abilities and advantages for public usefulness; so they should act with views proportionably great, wise, public spirited and magnanimous. Everything selfish, narrow, partial, unrighteous and wicked in them, will appear in a peculiar manner inglorious and inconsistent with human dignity, and especially with that of a civil ruler.

From these general observations it clearly appears that the dignity of man is strongly exhibited, in good government. It will however appear, in a stronger point of view, from a consideration of the immense interests committed to their care, and of the persons for whom they are to legislate and judge. If one immortal creature be of such incalculable worth, how much more valuable must be thousands and millions of them, with all their interests civil and religious? In a Christian state or nation there are many of the sons of God, princes of heaven who shall reign in life by Jesus Christ forever. There are men of whom the world is not worthy; men who shall judge angels, nay judge the world, ² even the judges and potentates of the earth. So precious are they that God hath said, He that toucheth you toucheth the apple of his eye. ³ In presiding over such beings and interests, the highest dignity is manifested. The greater the trust is, which is committed to men, the greater are the honor and dignity put upon them.

Especially is the case, when they are called to it of God, as are all civil rulers, whatever may be their forms of government, or whatever instrumentality men h=may have in their advancement. For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another. ⁴ For there is no power but of God: the powers that be are ordained of God. ⁵

They are termed by the high and awful name of Gods, ⁶ and judge and act for God. They are his ministers, for good to the people. ⁷ By the very nature and design of their office, they are God’s deputies not for themselves, but for the people, to do them good and nothing but good. Their whole authority, powers and influence should be employed to keep and promote the public peace and happiness; to maintain all the natural, civil and religious rights of their subjects, to suppress all immorality, and to countenance and support everything which is useful, virtuous and praise-worthy. They are represented as the very pillars of the earth, which support it, and prevent its dissolution. ⁸ In what can the dignity of man be possibly more displayed than in sustaining these high and momentous offices, and in a zealous, wise and faithful discharge of them? Does it not imply everything in which human nature can appear great and good?

Particularly, civil rulers, to show themselves men, must be truly and eminently religious. This is fully implied in the text. Solomon was directed to show himself a man by courageously keeping the charge of the Lord his God, by walking in all his ways, and commandments, and testimonies, as they were written in the law of Moses. The words import that no person can be a man, acting consistently with his rational nature, without it. The same idea is suggested by the prophet Isaiah, who calls upon the Israelites to show themselves men, by renouncing their idols, and acknowledging and submitting to God, as their portion and happiness. ⁹ David insisted on this in his address to Solomon, not only as absolutely necessary, that he might show himself a man, but that he might be happy either in his person or government. That thou mightiest prosper in all that thou doest, and whithersoever thou turnest thyself. His remarkable words, I Chron. xxviii. 9. Are exceedingly expressive of these truths. And thou, Solomon my son, know thou the God of thy father and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off forever. Thus did the man after God’s own heart, one of the greatest, most experienced and renowned princes, press religion upon his son, that he might be happy in his person and kingdom, and not be totally and forever rejected by God. Indeed he gives it, as the first and most essential part of the character of a good ruler, that he must be truly pious and righteous. 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. ¹⁰

Those great commands, Thou shalt love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself; Whether therefore ye eat or drink, or whatever ye do, do all to the glory of God, are not less binding on the prince than on the peasant, on the ruler than on the subject. These precepts, and the high office which rulers bear, as ministers of God, oblige them to imitate him in his goodness, in the purity of their principles and aims, of their constitutions, laws, judgments, and whole legislative and executive conduct. They should bear true allegiance to him, act with the same benevolent principles, and seek the same ends which he seeks, the public happiness and the glory of his name. But without religion consisting in the love and fear of God, in the love and practice of righteousness and universal goodness, there can be no allegiance to him, nor a single principle or view under the influence of which they ought to act.

In a word, the consideration of their dignity and worth, that as individuals they have interests to secure far superior to everything temporal, and that the many thousands of their subjects have interests equally momentous, and that magistrates are called to their high offices, to subserve these complicated and immense interests, furnisheth the most energetic motives to religion and virtue. A celebrated writer observes, “He who thinks of his dignity, necessarily thinks of God; and he who values his dignity as necessarily worships and obeys him.”

Further, they must, to show themselves men, possess great knowledge and wisdom, an enlarged understanding, comprehensive of the various interests of the people and of the means of promoting them.

Civil Government is arduous, and requires the knowledge of a great variety of things, with a singular prudence in the management of public affairs. The civil magistrate should have an intimate acquaintance with the genius, laws, customs, manners, dangers, resources and whole state of the people whom he governs. He ought also to know the genius, laws, customs, commerce, wants and advantages of the sister states; their peculiar prejudices and prepossessions, that he may avail himself of all these circumstances, to do good to the people over whom he presides, and to the several states in the union: and that by his extensive knowledge, and the impartiality and integrity of his government, he may subserve the general interests of the nation. Indeed he should have a general acquaintance with the religion, genius, navigation, commerce, general laws and state of nations and of the whole world; that from this comprehensive view he may govern himself and the affairs of the commonwealth, with respect to all their extensive and numerous interests and relations, in such a manner as shall most effectually promote the peace and emolument of the subjects of his own immediate government, and the peace and mutual advantage of all their relations. In this way he may be useful and do good to all men. As far as possible, he should be versed in the whole art of jurisprudence, finance and government.

The knowledge of men is also of high consideration to civil rulers. However wise they may be, in other respects, and however excellent their constitutions and laws, and with whatever extent of wisdom and foresight measures may be adopted for the general happiness, yet if the men appointed to execute them are too weak, irresolute or wicked to perform the duties of their respective offices, the designs of the legislature will be frustrated, and the people will be deprived of the happy effects of their wisdom, and of those advantages to which they have a just claim by their constitutions and laws. That rulers may therefore be happy in their government, they must know men, and have fortitude to reject the weak, intriguing and wicked, and to employ the wise, faithful and good, in the executive departments of the government.

As the human mind is capable of endless improvement, and as knowledge is so important for the purposes of good government, how laboriously should rulers study these points, that they may be men in knowledge and wisdom?

The affairs of government are high, above the reach of vulgar minds, though they may be good, and have the best designs towards the community. Moses therefore commanded, Take ye wise men, and understanding, and known among your tribes, and I will make them rulers over you. ¹¹ Solomon, sensible of the necessity of wisdom in the government of a great people, asked it of God. The petition was highly acceptable, and he gave him wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. ¹²

Civil rulers, to show themselves men, must also possess high paternal feelings, be of a public, noble spirit, deeply impressed with a sense of the vast worth of the interests, the liberties, lives, property, order, peace and prosperity of a commonwealth and nation. They should be strongly inclined to sacrifice all private interests for the public good, and to employ their honors, talents, opportunities and advantages wholly for its advancement. God commands that all rulers should be men fearing God and hating covetousness. ¹³ As they are his ministers for good, they ought, as far as possible, like him to be good and do good unto all. Like the light of the morning sun, rising without clouds, and gladdening a thousand regions, and like the clear shining after rain, which warms and fertilizes the gardens, the orchards and fields, and with countless fruits and plenteous harvests, enriches whole nations, and administers food and gladness to all men, they should, by extending the righteous, benign and peaceful influences of their government to small as well as great, to the fatherless and widow, to the humble cottage as well as the spacious dome, to thousands, to millions, to all, diffuse universal safety, comfort and joy. While, with these feelings, they act the man, they will appreciate the civil, temporal order, peace and happiness of the community; the liberties, lives and fortunes of the thousands who have entrusted to them their invaluable interests. They will appreciate their immense religious concerns, and not forget their own.

They will realize the importance and necessity of religion and Christian morals, that a people may be free and happy. They will not be insensible of the mutual influence, which government and religion have upon each other. All the measures of government, and even the examples of rulers, will encourage, or injure religion. It cannot be unaffected with the government and example of those in authority. Religion in like manner hath incalculable influence on the government, liberties and happiness of a people. In proportion as men are really conscientious and influenced by genuine principles of the gospel, they will be self-governed. Crimes will be prevented even in secret, and it will give to individuals and to the community at large, such security, peace and order, as mere law can never afford. Where men feel the influence of religion, mild laws will be sufficient for the purposes of government, and but few restraints on the natural rights of the people will be necessary. But when conscience is lost, and moral motives have no influence, a people can be governed by severe laws and punishments only; by Newgates, swords and cannon. In just such proportion as the influence of moral principles and motives are annihilated, the restraints of law must be increased, and the natural rights and liberties of the subjects be diminished. At the same time, property, character, life, and all public and private interests will be less secure. What state of society can be more wretched, than that described by the prophets, when judgment is turned away backward, and justice standeth afar off? Truth is fallen in the street, and equity cannot enter? ¹⁴—When every brother will utterly supplant, and every neighbour will walk with slanders? ¹⁵—When the best of them is a brier, and the most upright is sharper than a thorn hedge? ¹⁶—What order, honor or safety, what liberty or happiness can there be among such a people? It is doubtless the greatest quackery in politics, to imagine, that free government and liberty can be maintained without religion and morals.

While rulers taste the pleasures of religion, and act under the influence of wisdom, they will also appreciate the interests of literature, encourage colleges and schools, and advocate all proper means for the general diffusion of knowledge among the people. This is of high consideration both in a civil and religious view; especially in a republican government. If the people are sufficiently illuminated, they will ordinarily, under a wise and good government, be peaceable, steady and joyful. Whatever factious and designing men may insinuate, they will know their true interests, and faithfully support a wise and righteous government. Faction will have but little influence, and ordinarily will be but of short duration. This lays the foundation for eminence in all the learned professions, and is the hand-maid of religion. This has been one grand mean of the civil and religious liberty, peace and happiness of this and the New-England States. This indeed was a leading step in securing the liberty and happiness of America. Men must understand the great principles of rational liberty, that they may contend for, and maintain them. Religion and literature will therefore be encouraged while legislators display the dignity of man.

Further, that they may show themselves to be men, they must possess uncommon magnanimity and fortitude. It is commanded in the text, Be thou strong and show thyself a man: and the Lord commanded Joshua, Be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee. ¹⁷

Men of all characters have need even of supernatural strength, that they may overcome the world, their lusts and spiritual enemies. For who is he that overcometh the world, but he that is born of God? Is not this the victory that overcometh the world even our faith? ¹⁸ Rulers, and all men in high life, are in peculiar danger from the riches, pleasures, honors, applause and flattery of the world. Worldly cares, company and a multiplicity of business are calculated to fill the mind and leave no place for God and religion. Hence it is written, Not many wise men after the flesh, not many mighty, not many noble are called. ¹⁹ Great courage and magnanimity therefore are necessary for men in public stations that they may war with firmness and resolution against the lusts of their own hearts, and the snares and allurements of the world: That they may bear a firm testimony against vice, scatter the wicked with their eye, and not bear the sword in vain: That they may be proof against the subtlety and arts of intriguing men, and the flattery and bribes of those who, in these crooked ways, would court their favor, and tempt them to partiality and respect of persons. They have often to steer in a rough sea. Sometimes faction rears its baleful head within, and wars rage without. Liberty, property, religion and life are at stake. What fortitude, at such times, is necessary, that their hearts may not melt and be shaken with fear, either from the attacks of foreign or domestic, open or secret enemies? The ruler should stand like a rock in the sea, which keeps its place though the storms arise, the billows roll and dash themselves upon it with the greatest violence. Especially, is this necessary in popular governments; that rulers may act impartially, do justice and judgment, faithfully pursue their own opinions and the public good, though popular prejudices and the popular breath should sometimes be against them. When party spirit runs high, and rulers, notwithstanding their most able, upright and faithful services, are misrepresented and vilified, a peculiar nobleness and magnanimity are necessary, to rise superior to calumny and abuse, and to treat all parties with candor, impartiality and goodness. This displays the dignity of man.

Indeed, integrity, faithfulness, diligence, sobriety, and all the social virtues, are necessary that Christian magistrates may show themselves men. They should be examples of everything which a wise and good ruler would wish to have the people to be, to make them great, honorable and happy. The good example of rulers puts great dignity upon them, endears them to their constituents, and has a most salutary influence on individual and public happiness.

In a word, that any of us may show ourselves to be men, we must act up to the dignity of our nature. We must know the Lord our God, be strong to keep his charge, and to walk in his ways, and exhibit all those virtues which may make us good citizens, useful in society, and qualified for a blessed immortality!

III. I proceed to show how important it is that rulers should act in character, agreeable to the dignity of human nature.

The observations which have been made, and passages of scripture which have been adduced, set this in a strong point of light. The address of David to his beloved Solomon, in our text, imports its high necessity and transcendent moment.

The express commands of God, that rulers, from the ruler of thousands even to the ruler of tens, should be able men, such as fear God, men of truth, hating covetousness; just, ruling in the fear of God, are expressive of its high importance. The divine requisitions are of the highest consideration. They are absolutely indispensible.

Further this appears from a consideration of the immense interests committed to the management of rulers, and of the influence which the manner of their government will necessarily have upon them. They rule over men, over thousands, it may be over millions, everyone of whom is worth more than a world. They enact and support the laws by which they are to be protracted in their names, persons, estates and all their civil and religious interests; nay, by which they are to live or die. They are guardians of everything dear to them. The many thousands over whom they bear rule will rejoice or mourn according to the manner in which they govern. It will have influence on the religion, morals, present and endless happiness of innumerable multitudes of the human race. Individuals, families, the present age, and generations to come may be exceedingly effected by their government and example. Is it possible then to calculate of what importance it is that they should show themselves to be men?

Further, in what a forcible and engaging point of light will this appear from the happy effects of a wise and righteous government? How are these attested by scripture and all experience? Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength and not for drunkenness. ²² When the righteous are in authority the people rejoice. ²¹ Their influence is represented as cheering as the light of the morning, and like the genial effects of the sun and rain, which clothe nature in all her beauties and produce fruits and harvests of every kind. 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. ²²

How happy and honorable was the nation of Israel under the government of David and Solomon? How did the kingdom of Judah prosper in the reigns of Asa, Jehoshaphat, and other wise and pious kings? How have other nations and communities flourished under wise and good government? How great and happy have been the effects of it in New-England, and especially in Connecticut? How wise and free are her constitutions? How mild and salutary her system of laws, and the genius of her government? Where is liberty so amply enjoyed? Where is such provision made for schooling? And where is knowledge so generally diffused among the people? What commonwealth was ever governed with less expense, or to more general satisfaction? Where is the community upon earth which rivals her in these respects?

The distraction and misery to which a people are reduced, by a weak and wicked government, may add further light and energy to the point under consideration. The mouth of the Lord hath spoken, Woe unto thee, O land, when thy king is a child, and thy princes eat in the morning. ²³ When the wicked beareth rule, the people mourn. ²⁴ God denounceth it as one of the heaviest curses upon his own people, That he would give children to be their princes, and that babes should rule over them. ²⁵

Facts and the experience of mankind, in every age and country, give us the same ideas of a weak and wicked government. How did the folly of rehoboam at once divide the kingdom of Israel, and deprive it of all that wealth, dignity and prosperity, to which the preceding reigns of his illustrious ancestors, David and Solomon, had raised it? How fatal and lasting were the effects of the wicked reigns of Jeroboam and his successors, on the throne of Israel; and of Ahaz, Manasseh, Amon and Zedekiah upon the throne of Judah? They have been the same in other nations in every period of the world! How have the impious and wicked governments of Europe, within the course of a few years, brought incalculable miseries on the people and astonished the world with new crimes? In what a strong and affecting point of light do these considerations evince how highly necessary and important it is that rulers show themselves to be men?

The consideration, that the blessing of God will attend a wise and pious government, and no other, is also of great consideration, to engage rulers to be strong and keep the charge of the Lord. That thou mayest prosper, says David, to his beloved Solomon, in all that thou doest, and whithersoever thou turnest thyself. The words import that there is no prosperity to be expected for rulers themselves, nor their subjects, unless they show themselves strong, to keep the charge of the Lord, and to walk in his ways. At the same time, they contain an implication or promise, that if they will do these they shall prosper in all their measures, and be most happy in their government. The blessing of God will attend them and the people, and righteousness will exalt the nation.

In a word, that civil rulers, and all others, in the various departments and conditions of life, should act in character, as men, is of infinite moment to themselves. All are indispensibly bound to pay the first and principal attention to religion. Our Saviour and Judge has commanded, Seek first the kingdom of God. ²⁶ Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. ²⁷ If we are disobedient to these high commands, we shall deprive ourselves of the transcendent dignity and happiness of men. We shall destroy interests more valuable than the whole material system, and whatever our circumstances may have been in the present state, we shall mourn at last without pity or end. Our responsibility will be high and solemn, in proportion to the interests entrusted to us; and to our capacities, honors and opportunities. For unto whomsoever much is given, of him shall much be required: and to whom men have committed much, of him will they ask the more. ²⁸

On a review of our subject it is natural to remark on the infinite ingratitude, horrible nature and criminality of sin. What language can describe the ingratitude of treason against him who has given such dignity and worth to man? How ineffable the criminality of destroying such a creature? How sorrowful would it be? How dreadful the crime to destroy the cities, the wealth and happiness of empires, to quench the sun and stars and obliterate the whole material system? But still more sorrowful and tremendous is it to ruin an immortal soul! To destroy one’s self! Well has the poet said,

“Not all these luminaries quench’d at once,
Were half so sad, as one benighted mind,
Which gropes for happiness, and meets despair.”

It is natural further to remark the necessity not only of rulers being men of prayer, constantly asking wisdom, and the high qualifications for good government, but that the people should pray for, and by all means encourage and support them. Proper views of the vast interests committed to their management, and of their high responsibility to God and men, cannot fail to awake in them, as it did in king Solomon, an impressive sense of the necessity of wisdom and aid from heaven, and of their diligently employing all means and opportunities to furnish themselves for public usefulness, and to call into exertion their whole capacity for the common weal.

At the same time, these views will strongly impress on the minds of good people, a sense of the duty of making supplications, prayers and intercessions for kings, and for all that are in authority; that we may lead quiet and peaceable lives in all godliness and honesty. ²⁹ Under the same views and impressions, they will obey magistrates, and be in subjection, not only for wrath, but also for conscience sake. ³⁰ They will render tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. ³¹ They will be candid in judging and modest in speaking of men in authority, and of the public measures. They will be peaceable, contented, industrious and thankful under a good administration of government. With their lives and fortunes, they will support their constitutions and laws. They will abhor faction, discountenance public clamor and insurrection; and be far from the character of those who despise dominion and speak evil of dignities, and of those things which they know not. ³²

Further, justice cannot be done to this subject without observing, that it furnisheth motives of the highest consideration to cultivate the mind, and to summon into exertion all the powers of man. Is it possible to describe, or even to conceive the weight of the arguments which his dignity, immortality and capacity for endless improvement and usefulness, for happiness or misery, furnish to persuade every man to be wise and good? Who can seriously contemplate them and not be all life and diligence in the service of God and his generation?

In this state, and at this eventful period, there are peculiar incentives, for all to show themselves men, and to be strong to keep the charge of the Lord our God: especially for the legislature. The good sense and order of our citizens; the encouragement and support, which, for more than a hundred and sixty years, they have uniformly given to the government; their steady conduct in electing men, who have been distinguished for wisdom and patriotism; and when they have once chosen them, in giving them their suffrages annually, during the period of life, or until, by reason of age, they have been incapacitated for public usefulness, is of great consideration, to encourage them to give themselves to the study of government and jurisprudence, and to possess themselves of every qualification which may render them publicly and most extensively useful. The expression of the general esteem of their fellow-citizens in annually placing them in the chair of state, cannot but conciliate their warmest affections, elevate their patriotism, and stimulate their exertions for the common weal. This, while it animates them, is of essential advantage to the citizens, as it gives them rulers rich in experience as well as knowledge. Experience in government is like experiment in philosophy; it teacheth that which nothing else can teach, and is to be depended on. These circumstances create mutual confidence between the ruler and subject, and greatly subserve the general peace and happiness.

On these auspicious circumstances, on the general health and plenty; on the preservation of the lives of his Excellency the Governor and Council, of the Judges of the Superior Court and of our citizens in general, with heartfelt joy, I beg leave to congratulate your Excellency, and this honorable General Assembly. That since the last general election there has been but one breach among the judges of our courts, and but two among two hundred of the clergy, ³³ certainly demands our public notice and grateful acknowledgements. The flourishing state of our college and schools is matter of congratulation. These all exhibit motives to piety and usefulness. With the utmost deference, I wish to suggest to your excellency, and this honorable legislature, that you will appreciate and feel their influence. The examples of former governors and magistrates, which have shone with the most distinguishing luster, the happy and lasting effects of their government, the honor and pleasure of continuing and increasing the public happiness, and of important and extensive usefulness to the American States, and to the world of mankind, will not certainly escape your wise observation, nor be without their influence. The eventful period, in which you are called to public action, the uncommon field which presents itself for the display of all the greatness and goodness of man will not be without your notice.

Was there ever call for such a number of great and good men, and for the display of talents in the various departments of the national government, and in those of the government of the particular states, as there is as present? While our citizens are making settlements in every part of the United States; while they are settling a new and extensive government; while they are traversing the ocean, appearing in the East and West-Indies, and in almost every port in the habitable earth, what infinite service might be done to the cause of God and men, by training them to good government, to wisdom, piety, righteousness and the various social virtues? Who can calculate the good effects which it might have not only on the affairs of this state, but of the sister states in general? What happy influence it might have on the morals, civil and religious interests of the new settlements? How far it might extend its influence to future ages and to the four quarters of the earth?

To govern with views, and in a manner most subservient to these noble ends, will be, in the true import of our text, to show yourselves men.

The dangers attending government call for vigilance, manly wisdom and exertion. To maintain and cultivate the peace of America, amidst the animosities of Europe, and the conflicts and jealousies of numerous nations, to conciliate parties and preserve internal peace, to guard against the intrigue, perfidy and demoralization which have made Europe a field of blood, and spread unprecedented misery among a great proportion of the human race, are works becoming the dignity of man. Objects and motives of such magnitude, it is presumed, will arrest your attention, and call into exertion all your powers for the general prosperity and happiness. May you be strong nd show yourselves men, and so keep the charge of the Lord our God, that you may prosper in all that you do, and whithersoever you shall turn yourselves. May you by great and noble actions, the most extensive benevolence and usefulness, embalm your names to the latest posterity. Thus may you prepare for the closing scene of life, when, like David, you shall go the way of all the earth, and stand before him who is higher than the highest and judgeth among the Gods. Then may you meet his all-gracious approbation, and be forever as distinguished for dignity and blessedness among the sons of God, as you have been for exaltation and usefulness among men.

The dignity and worth of man call for universal exertion for his salvation. Especially do they challenge our exertions, my Reverend brethren, who are appointed to watch for souls, as those who must give account. ³⁴ We have interests of our own more valuable than empires, and beside these, how many others of equal importance, are committed to our care? How solemn, how wonderful the trust? How extensive is the field of usefulness, which opens before us? How grand are the objects, how weighty the motives which call us to action. What immense good, by the blessing of God, may we, at such a period, effect by our spirited and faithful labors? By ably defending Christianity? By a zealous and faithful preaching of the doctrines of the cross? By an assiduous inculcation of Christian morals? By supporting government, and training up young men for usefulness in church and commonwealth? By diffusing the knowledge of Christ among the new and extensive settlements on our borders, and by communicating the blessings of salvation to the perishing Heathen of the American continent?

The union and correspondence we have formed with the Presbyterian churches in America, and a similar one with the ministers and churches of Vermont, afford advantages for the most extensive usefulness. The countenance which this honorable legislature have been pleased to give our charitable designs, the liberality with which our good citizens have supported them, and especially, the revival of God’s work in many of our congregations and in the new settlements, challenge our religious acknowledgements. At the same time, they afford engaging motives to perseverance and still greater exertions in our work. Shall we not then brace up with a kind of invincible and immortal vigor and heroism, and spring forward, with united hearts and exertions, to the divine employment to which we are called? Let us rise superior to this vain world, to all its allurements, reproach and persecution. Like the great apostle, warmed with the love of God and men, and fixing our eye upon the goal of glory, let none of these things move us, neither let us count our lives dear to us, that we may finish our course with joy; and the ministry we have received of the Lord Jesus, to testify the gospel of the grace of God. ³⁵

To conclude, since man is far greater than can be conceived, let all my hearers show themselves to be men. Contemplate, I beseech you, the transcendent worth and dignity of your natures. Know that you have interests of your own, an empire within, to govern, more valuable than Alexander’s or Caesar’s. You have to subdue your lusts and govern yourselves: To vanquish Satan and the world, or you can never be happy. You run not for corruptible and mortal, but for incorruptible and immortal crowns. You may be kings and priests, and reign with your Redeemer and his redeemed people forever. Deprive not yourselves of heavenly priesthood and royalty. Be not guilty of the infinite crime of destroying yourselves, nor of destroying others. Know that you have families to train to virtue and glory: That you are called to seek the peace, and promote the interests of the churches, societies and corporations to which you respectively belong: To support, build, make honorable and happy this commonwealth; this young, but extensive and growing nation. In proportion as you awake to these duties you will show yourselves to be men. Whatever you design to do, do it immediately; for soon, yes, very soon, like David, you will go the way of all the earth. Work therefore while the day lasteth; for the night cometh when no man can work. This will make you honorable and useful in life and happy in death. This will qualify you to rejoice in the gladness of God’s nation, and to glory with his inheritance forever. Amen.

Endnotes

1. I Kings, iv. 33.

2. I Cor. vi. 2, 3.

3. Zechariah ii. 8.

4. Psalm lxxv. 6, 7.

5. Rom. xiii. 1.

6. Psalm lxxxii. 6.

7. Rom. xiii. 4.

8. I Sam. ii. 8 and Psalm lxxv. 3.

9. Isaiah xlvi. 8.

10. 2 Samuel xxiii. 3.

11. Exodus xviii. 21 and Deut. i. 13.

12. I Kings iii. 9, 10, 11, 12, and chapter iv. 20.

13. Exodus xviii. 21.

14. Isaiah lix. 14.

15. Jer. ix. 4.

16. Micah vii. 4.

17. John I 7.

18. I John v. 4, 5.

19. I Cor. i. 26.

20. Eccles. X. 17.

21. Prov. xxix. 2.

22. 2 Sam. xxiii. 4.

23. Eccles. x. 16.

24. Prov. xxix. 2.

25. Isaiah iii. 4, 5.

26. Matt. vi. 33.

27. John vi. 27.

28. Luke 12. 48.

29. I Tim. ii. 1, 2.

30. Rom. xiii. 5.

31. Verse 7.

32. Jude 8.

33. Joseph Hopkins, Esquire; one of the judges of the Court for the County of New-Haven, the Rev. Nathaniel Taylor, one of the fellows of Yale-College, and the Rev. Timothy Langdon have deceased since the last election.

34. Heb. xiii. 17.

35. Acts xx. 24.