Categories: Historical Documents

A

SERMON,

PREACHED ON THE DAY OF THE

GENERAL ELECTION

AT

HARTFORD

IN THE STATE OF

CONNECTICUT,

May 9th, 1805.

BY ASAHEL HOOKER, A.M.

PASTOR OF THE CHURCH IN GOSHEN.

At a General Assembly of the State of Connecticut, holden at Hartford, on the second Thursday of May, A.D. 1805-

Ordered, That the Honorable Aaron Austin and Adino Hale, Esquire, present the thanks of this Assembly to the Reverend ASAHEL HOOKER, for his Sermon preached at the General Election, on the ninth of May instant, and request a copy thereof, that it may be printed.

That there is a God, is demonstrated, by the works of creation and Providence. “The Heavens declare His glory, and the firmament sheweth His handy work.” [Psalm 19:1] Yea, “the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things which are made, even His eternal power and God-head;” [Romans 1:20] so that those, who do not worship and glorify Him, “are without excuse.” [Romans 1:20] But much less is demonstrable, from the light of nature, respecting the ultimate destination of man. In this view, it is even doubtful, whether he shall exit beyond the grave; and of course, whether he shall be called to account, hereafter, or the deeds done in the body. For the needful answer to inquiries of this sort, and others of equal difficulty and importance to men, we are supremely indebted to a revelation from Heaven. By this revelation we are taught, that the resent life is the mere dawn of or existence; that it will be perpetuated, to interminable ages; and be happy or miserable, according to the works performed in its life. We are, therefore, taught in the text, and elsewhere in the same purpose, in the Scriptures of truth, that God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

This argument is used, by the royal preacher, to enforce the exhortation, in the preceding verse; “Let us hear the conclusion of the whole matter, Fear God, and keep His commandments, for this is the whole duty of man.” [Ecclesiastes 12:13] We are here taught the importance of man’s knowing, and practically acknowledging their accountableness to God, as becometh creatures, whose obligations to Him are infinite, and whose future destiny must be eternally decided, according to their present works. In a view of that awful tribunal, at which all must appear, the wise man admonishes those, “who walk in the way of their own hearts, and in the sight of their own eyes, that for all these things, God will bring them into judgment.” [Ecclesiastes 11:9]

It will be natural, therefore, to attempt such a view of this doctrine, as shall serve to illustrate is moral tendency. From this we may not only judge of its moral agreement with sound reason and the word of God; but may apprehend the true importance of it to mankind; and thence realize the importance of its being believed with all the heart and allowed its full influence in the present state.

It is therefore proposed, I. To notice several things implied in the declaration of the text; and II. To illustrate the moral tendency of it by a view of its practical influence upon men. It is hoped, that the subject will not be found unsuitable to the solemn and momentous occasion, on which we are now assembled.

The first thing of importance, implied in the general doctrine of the text, is, that mankind are subjects of a divine moral government. It is essential to such a government, that laws be enacted, for regulating the hearts and lives of men. It is farther essential, that such laws be sanctioned by divine authority, and enforced by adequate promises and threatenings – promises of due reward to the obedient, and threatenings of just punishment to such as disobey. When God shall bring every work into judgment, there must be some rule, for trying man’s actions, that is may thence appear, whether they ought to be approved, or condemned. Where no law is, there can neither be transgression, nor obedience. Where there is neither promise, nor penalty, there can be not intelligible standard, for deciding, either the good, which would result from obedience, or the evil, which must be the consequence of disobeying. If there were no such standard, the grounds of an equitable decision could not be seen. But as the day of reckoning is ordained of God for revealing His righteous judgments in the impartial distribution of rewards and punishments to men, it is essential, that He should have instituted a government which shall take cognizance of all human actions. Such a government He hath instituted. His laws clearly define and inculcate the whole duty of man. The promise is that the man, who doth the things therein written, shall surely live; but the soul that sinneth it shall die.

But the present administration of the divine government, towards mankind, involves in it a dispensation of mercy. This divine dispensation, as offering infinite blessings, and conferring new and unspeakable obligations upon men is so incorporated with the present operations of God’s moral government as to be fully implied, in the doctrine of a future judgment, as taught by His word. To those who embrace the offers of divine mercy the penalties of disobedience are forever remitted. To such Jesus Christ is the end of the law for justification and life. Those, therefore, who have remained under the law, and consequently under the curse, must endure the penalty annexed to transgression by the law. To this must be super-added the most fearful weight of punishment, which is justly incurred, by condemning the glory of God in the face of Jesus Christ, and thereby rejecting the infinite grace of the Gospel.

When, therefore, God shall bring every work into judgment, all men will receive according to that they have done, in this life. For this purpose, a trial will be instituted, at which the secrets of all hearts will be revealed. Saith the Judge of quick and dead, “I am He that searcheth the heart, and trieth the reins, that I may render to every man, according to his ways, and according to the fruit of his doings.” [Jeremiah 17:10] In the final sentence all will be partakers, according to their respective characters. These will be manifested, to the view of Heaven and earth, by an impartial disclosure of their works.

This momentous trial will therefore issue, in the gracious acquittal of some, and the final condemnation of others. The force of the argument, to fear God and keep His commandments, from the consideration of his bringing every work to judgment, depends on this, not merely that such are acquitted, shall receive a gracious and infinite reward; but, that such as are found guilty, shall inevitably suffer the due punishment of their deeds. If this be thought inconclusive, from the plain impart of the text, it may be put out of question, by a farther appeal to the oracles of God. These assure us, that when the Judge “shall be revealed from heaven, with His mighty angels, in flaming fire,” to complete the redemption of His chosen, “He will take vengeance on those, who have not obeyed the gospel, who shall be punished, with everlasting destruction, from the preference of the Lord, and from the glory of his power.” [2 Thessalonians 1:7-9]

When, therefore, God shall bring every work into judgment, He will vindicate His perfections and ways, against all the hard thoughts and speeches, of His rebellious creatures. Their rejecting the divine Mediator, and with Him, the infinite mercy offered in the Gospel, is the most palpable impeachment of the divine wisdom and benevolence, as displayed in the cross of Jesus. “Behold the Lord cometh with ten thousand of His saints, to execute judgment upon all, and to convince all, who are ungodly among men, of all the hard speeches, which ungodly sinners have spoken against Him.” [Judges 1:14-15] He will then exhibit an awful demonstration, to intelligent beings of all characters, “that righteousness and judgment are the habitation of His throne.” [Psalm 97:2] In taking the needful steps, that He may render to men, according to their works, His own will appear honorable and glorious, from the beginning. In that day, “every mouth will be stopped.” [Romans 3:19] Saints and angels will offer their united tribute of adoration and praise, saying, “Great and marvelous are thy works, Lord God Almighty; just and true are Thy ways, thou King of saints: who shall not fear Thee, O Lord, and give glory to Thy name, for Thy judgments are made manifest.” [Revelation 15:3-4]

The general doctrine of the text accordingly implies the purpose of God, to support His holy government forever. When instituted by the diving Legislator, and Sovereign of the universe, it was doubtless with design, that it should be eternally maintained. It would be madness to admit the possibility that He should recede from His purpose. His law, which is holy, just and good, must be respected. On this depends the eternal happiness of his vast kingdom. If trampled on, the penalty must be executed; unless dispensed with in a way, equally declarative of his indignation against sin, and of His holy purpose, that the law shall be forever magnified and made honorable. And as men reject the gospel, no less than the law, it is essential, the atonement of Christ notwithstanding, that the Most High should still vindicate his government, by punishing the incorrigible despisers of His mercy. His purpose to do this is made known, by the appointment of a day, in which all men shall appear before Him, that they may receive the fruit of their doings. God will hence take effectual measures, to establish His kingdom, and secure its eternal glory and blessedness. Thus the purpose of God, respecting His government, will be displayed, in the eyes of the universe, in a manner, which will command the supreme confidence, adoration, and joy, of all holy minds; but will overwhelm his incorrigible enemies, with everlasting confusion and despair.

II. It is next proposed, to illustrate the moral tendency of this doctrine, by a view of its practical influence upon mankind.

In attempting this, the subject will be first considered, in application to those, who have approving belief of the foregoing sentiments. And how will their hearts and lives be influenced, by such a belief? In proportion to the strength of it, will they no habitually feel, and act, as becometh creatures, who stand accountable to the holy Searcher of hearts, and Judge of the world? Believing this, respecting all their moral actions, and all the motives of them, and glorying in the perfections of God, and displayed in the process, and the issue of the final judgment, will not their treatment of him be respectful, submissive, and holy? Can it fail to be their supreme concern, not through the influence of slavish fear, but “of love, and a sound mind,” [2 Timothy 1:7] to do those things, which are pleasing in his sight? Will they not, therefore, confide implicitly in the wisdom and rectitude of his all-disposing providence, and rest their whole salvation at His mercy, through faith in a Mediator? Of all this there can be no doubt. They will hence acknowledge their dependence on God, as creatures, and as sinners, by “continuing instant in prayer;” [Romans 12:12] and manifest their respect unto all His commandments, by keeping them. In a word, the dominion of holiness being established in their hearts, it will daily operate, to keep them “unspotted in the world,” [James 1:27] and to render them “fruitful, in every good work.”[Colossians 1:10]

It is accordingly certain, that those who embrace the foregoing sentiments, with sincere approbation of them, will demean themselves answerably, towards their fellow men. Their habitual treatment of them will be the genuine expression of integrity, benevolence, and due compassion. Of this they cannot fail, if to a full assent of the understanding to the truth, they unite a supreme complacency, in the character of Judge, and thence approve His purpose, respecting the distribution of rewards and punishments, and His manner of proceeding in it, as predicted in His word. This being true, they will assuredly act, as in the fear of the Lord, in all their intercourse with men. They will “render all their dues;” [Romans 13:7] and in doing this, will regard the divine rule, as infinitely binding; “As ye would, that men should do to you, do ye even so to them, for this is the law and the prophets.” [Matthew 7:12] Such is the moral tendency, and such the unfailing influence of the doctrine asserted in the text, on all, who embrace it with the heart.

We shall next consider this doctrine, in relation to those, who neither believe, nor approve it. It is apparent, that on such, it must be wholly void of influence. Beyond the life which now is, they have nothing to hope, nor to fear, from their present doings. If these, as they presume, shall not be brought into account hereafter, they can neither be rewarded, nor punished. As to any thing, therefore, beyond the present state, they have nothing to hope from well-doing, not any thing to fear from evil-doing. But what must we expect of men, who do not believe in “a judgment to come,” [Revelation 14:7] and a state of eternal retribution? And who, of course, do not feel themselves accountable to “the Judge of the quick, and the dead.” [2 Timothy 4:1] Being confident with their own opinions, all their motives of conduct, whether towards God, or men, must be furnished, exclusively, by the circumstances and interests of the present life. Motives of this sort may doubtless be so presented, as to operate a partial restraint, and produce many apparently good actions; but their influence must be feeble, at best, and always precarious. Can it bear a moment’s comparison, with the influence of those sublime and infinite motives, which are brought home to the heart, in the certain and awful expectation of standing at the tribunal of omniscience, and infinite purity, and of thence receiving and irreversible doom?—Great part of those, who disbelieve their accountability to a sin-hating God, are hence liberated from a sense of moral obligation, and of consequence, indulge in that riotous and unholy living, at which they would be otherwise dismayed. It is accordingly true that vice and irreligion prevail in society, as the natural offspring of a prevailing belief, that “He who sitteth in the heavens,” [Psalm 2:4] will not be strict to “mark iniquity.” [Psalm 130:3] Through individuals, who have been accustomed, by education, to sobriety of manners, may not lose their sober habits, so as to become thorough profligates, at once; still it is demonstrated, by observation and experience, that as a disbelief of the scripture doctrine of retribution prevails among men, it is followed, by a nearly answerable corruption of morals.

Thus the unchangeable tendency of becoming hopeless of good, and fearless of evil, as the final reward of man’s present doings, is clearly illustrated, by a life of practical atheism. In point of moral tendency, there is little to choose, between the creed of the full-grown atheist, and of the deist, who discards the scripture doctrine of accountableness to Jehovah. By deistical writers of the first eminence, the Most High is admitted, rather as an idle spectator, in His own dominions, than as the rightful lawgiver, and Judge of the world, who will reward the righteous, and punish the wicked, without respect to persons. Indeed they deny the evidence of His moral perfections, and righteous government, so as to defeat the best ends of believing, rather than denying “the God who is above.” [Job 31:28]

The love of existence, and of happiness is common to all sensitive and moral beings. Few things, therefore, can be more shocking to a rational mind, than the thought of forever ceasing to exist. But this notwithstanding, such are the imitations of a divine moral government, to which men are accountable, even where the doctrines of revelation are exploded, that those, who are resolved to wallow through life, in the gratification of their lusts, are dismayed, at the thought of a hereafter. They tremble, lest the moment of their exit from this world should bring with it a day of reckoning and an eternity of woe. They are hence driven to seek a respite, from the stings of conscience, and their guilty fears of wrath to come, in the gloomy doctrine of annihilation, and a forlorn hope, that “death will be an eternal sleep.” Established in this refuge of lies, multitudes in this age of madness, called reason, feel themselves emancipated from all restraint, arising from the belief of a God, and a judgment to come. They are accordingly prepared, for a warfare of impiety and lust, against all religion, and sound morality. This is the ultimate tendency of rebelling against the light, and discarding the government of One, who shall bring every work into judgment, and award to men a righteous and eternal retribution. Such is the result of experiment on the modern theory of human “perfectibility;”—an experiment, which is made, “by following nature,” and exploding the religion and morals of the gospel, under the stigmatizing names of prejudice, bigotry, and superstition. Such is the experiment now in operation for translating men out of marvelous light, into Egyptian darkness; yea, for transforming them into beasts, and devils incarnate, and this superceding a judgment to come, by anticipating a hell upon earth. Hence the grievous cry, which is raised against priestcraft, hypocrisy, and delusion – a cry, which is intended to drown the voice on conscience, and, like the savage war-whoop, inspire the assailants, with fresh courage, for invading the throne of God, and of the Lamb. Finally, let the principles of modern infidelity prevail universally, and all the features of fallen human nature would be recognized, as long since exhibited to the life, by the unerring pencil of inspiration: “There is none that understandeth, there is none that seeketh after God. They are all gone out of the way; they are together become unprofitable; there is none that doth good, no not one. Their throat is an open sepulcher; with their tongues they have used deceit, the poison of asps is under their lips; their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes.” [Romans 3:11-18]

The moral tendency and importance of the doctrine before us, may be farther illustrated, by an application of it to men, invested is with civil authority. Such of those, as believe themselves accountable to a righteous God, for all their official, as well as private conduct, and unfeignedly approve of being so, will doubtless act accordingly. They will remember, with devout and humble submission, that they are God’s ministers, invested with power and authority, derived from him; and that they are bound, by an immense obligation, to be “nursing fathers” to his church, to the whole community of their fellow-citizens. Legislators, of this character, will endeavor, in framing laws, to harmonize, so far as possible, in the spirit of them, and in all he objects, for which they are enacted, with the perfect laws of heaven. Judges, in like manner, who fear God, and rejoice in being accountable at his bar, will carefully avoid occasion for any to say, “I beheld the place of judgment, and wickedness was there; and the place of righteousness, and iniquity was there.” [Ecclesiastes 3:16] Magistrates of every denomination, feeling themselves responsible to the Sovereign of all worlds, instead of being fearless of Him, or of aiming chiefly to please men, will be able to say with the conscious rectitude of an Apostle, “It is a very small thing, that we should be judged of you, or of man’s judgment; for He who judgeth us, is the Lord.” [1 Corinthians 4:3-4]

But the reverse of all this must be expected of rulers, who regard their authority, as derived exclusively from men, and do not recognize the tribunal of Heaven, as that to which they are amenable, for the faithful discharge of their official trust. Influenced alone by the temporary and interested motives of the present state, what madness to expect, that they should act, as seeing an invisible God; – that as legislators, they should be duly concerned, to frame equal laws; or as judges, to administer justice, without partiality! It is vain, even to hope, that those who “fear not God,” will “regard man” [Luke 18:4] beyond the sordid tastes of private interest. When it is believes, that this can be promoted by the means, there are no motives to restrain them, from the foulest iniquity. They are prepared, both by the spirit which they are of, and by the opinions, which they embrace, to practice on the monstrous theory, that “the end will sanctify the means.” Hence, when it will apparently conduce to their own views of promotion, of continuance in power, and of personal aggrandizement, they will not hesitate, to humor the vilest passions of men, and thus become a praise to evil-doers, but a terror and scourge, to such as do well. All this is not inferred, conclusively, from the preceding view of this subject, but is confirmed by a solemn appeal to facts. It is proved, by similar evidence, that men of this character will betray the same dereliction of all honorable and upright principle, in their official conduct, as in purifying the honors and emoluments of office. Those, therefore, who do not anticipate a reckoning, with a holy God, for their use of authority and power, act in perfect accord with their true characters, when they seek preferment, by the most profound reverence for “the people;”—when they feignedly tender them their most lowly homage, and thus become the cringing sycophants of those, whom they regard, with sovereign contempt.

The practical importance of the doctrine under consideration may be farther seen and felt by a view of its influence on the citizens of a free state, in the choice of its rulers. When called to exercise the invaluable right of suffrage, those who expect to account with God, for every action of their lives, and are pleased with such expectation, will remember the oath of God, by which they have sworn fidelity to public interest. This oath, together with a corresponding frame of heart, will lead them to invest those with civil authority, who, in the judgment of their consciences, agree best to the character of a good ruler, as given by the inspiration of the Almighty. They will, therefore, be most scrupulous, to choose men of wisdom, ability, and integrity, who practically acknowledge the God, who is above. The regard, which they habitually feel for him, as well as for the happiness of the community, will not suffer them to aid, in advancing the unprincipled and immoral, to bear rule, and thus to add the guilt of perjury, to that of treachery and unfaithfulness to the state.

But men, who in their hearts, discard the moral government of God, and take for granted, that He will not render to them their due recompense, at last, will doubtless proceed accordingly, in their choice of men to rule over them. They will naturally prefer rulers of their own stamp. While the licentious opinions and conduct of such rulers are regarded, as a cloak for the fins of others, they will not fail to be commended, as vastly ingenious, liberal, and worthy of imitation. Nor is it the most arduous attainment for human nature, to become so liberal, and enlightened, as to with for rulers, who will practically disclaim the government of the Holy One. When arrived at this, men can easily find arguments to prove, that the rankest infidelity, so far from being injurious, may be of excellent use, in those who are invested, with the highest prerogatives of magistracy. Such men are considered by many, as enjoying the happiest freedom from the influence of superstition, and illiberal prejudices. It can be shown, with wonderful ease, that the are the peculiar “friends of liberty and the rights of conscience;” that as such, they will never interfere in matters of religion; but will guarantee to every man the precious liberty, not only of having no religion, but of contributing to the support of none. Hence the decision of multitudes in favor of men, the most licentious in principle, and the most abandoned in practice, as best qualified, to stand as guardians, to the dearest interests of the community.

We see in this, as one instructive view of the subject, the influence of religion, on the political and social happiness of a nation. “When the righteous are in authority, the people rejoice; but when the wicked bear rule, they mourn.” [Proverbs 29:2] Not, however, that they are pleased, or displeased, according as they have good or bad men to rule over them; but according to this, as a general maxim, they are comparatively happy, or miserable. Virtuous and able rulers are “the ministers of God for good.” [Romans 13:4] They are raised up, and designed for a public blessing. In their love of righteousness, and hatred of iniquity, and in the fullness of their regard to God, and the well being of their fellow men, they will take care to frame such laws as shall guard the rights of individuals and of the state; and make provision that the same shall be faithfully executed. Their personal and official influence will conduce mightily, to the preservation of social order, of pure morality, and of prosperity to the single and undivided interests of the commonwealth. Thus they will be, “as the light of the morning, when the sun ariseth; even as a morning without clouds.” [2 Samuel 23:4] In the hands of such rulers, civil governments is a blessing, which cannot be told. But in those of opposite character, it is often a scourge, even a whip of scorpions. The evils, which may be expected from the government, in the hands of unprincipled men, “who feel power, and forget right,” and who view themselves accountable to none, but those they govern, are more than can be numbered. In framing laws, they will consult the public good no farther is this dictated by a supreme regard to their own. If necessary for compassing this, they will not hesitate at doing it, by “legalizing corruption and iniquity.” The united influence of their examples and authority, will be like that of “Jeroboam, the son of Nebat, who made Israel to sin.” [1 Kings 22:52; 2 Kings 3:3; 2 Kings 10:29; 2 Kings 13:2,11; 2 Kings 14:24; 2 Kings 15:9,18,24, 28; 2 Kings 23:15] Hence the fulfillment of what is written, that “The wicked walk on every side, when the vilest men are exalted.” [Psalm 12:8] When a preference is given of such rulers, to men of sound understanding, of pure morals, and tried integrity, it is the most alarming evidence of the general spread of corruption – that the people have become infatuated, and blind to their true interest – that the anger of God is beginning to smoke against them, and his voice to be heard saying, “Shall I not visit for these things? Shall not my soul be avenged on such a nation as this?” [Jeremiah 5:9,29; Jeremiah 9:9]

Again, when men can say, with approving hearts, “The Lord is out Lawgiver, the Lord is our Judge,” [Isaiah 33:22] they will demean themselves accordingly, as citizens, and subjects of civil government. They will duly respect the laws of society—will “take heed to obey magistrates,” and be subject to men in authority, “not only for wrath, but for conscience’ sake.” [Romans 13:5] They will therefore be ready to every good work – will strengthen the hands of their rulers, and aid them, in the support of government – yea will endeavor, so far as it lieth in them, to discountenance impiety, iniquity, and disorder, in all the forms of them, as offensive to God, and destructive of the well being of man. From the same motives, they will seek the public peace and harmony. To this end, they will keep in sacred remembrance, the exhortation, which is written; “Now I beseech you, brethren, mark them who cause divisions and offences, contrary to doctrine, which ye have learned, and avoid them; for they that are such, serve not out Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple.” [Romans 13:17-18] They will never forget, that “one of the six things, which the Lord hateth, yea one of the seven which are an abomination to him, is sowing disorder among brethren;” [Proverbs 6:16, 19] and, that the man, who foments divisions and animosities, commences an open warfare against the peace of society, and proclaims himself its implacable enemy.

But men, who fear God, and can honestly appeal to him, for the purity of their intentions, will be peace-makers. They will not seek their own interest and exaltation, by exciting a spirit of distrust of public men and measures, when both these are entitled to the public confidence and support. The will not prostitute the liberty of the press, to the cause of licentiousness, and this pervert a primary means of diffusing useful knowledge, and of cementing the bonds of society, that they may undermine its strong foundation, and prostrate its stately pillars in the dust. Nor will they seek great things for themselves, by turning the world upside down, and cover their unhallowed purposes, under a profusion of smooth words, and fair profession of regard to “the rights and liberties of the people.” And let it be remembered, that, whether in posts of honor, or in private stations, they will not attempt to stir up a spirit of bitter envying and strife, among Christians of different denominations, that the religion of Jesus may be disgraced, the foundation of morals be subverted, and the public felicity be sacrificed, to the triumphs of dissolutions and impiety. No, my fellow citizens, men who endure, as feeling Him, who is invisible, will not do such things as these. Nor will men of this character oppose the religion and government of their country, under color of opposing “a union of church and state.” It is true, religion may exist, and even flourish, without the aid of government; for as God is true, “the gates of hell shall not prevail against it.” [Matthew 16:18] But woe to that government, which discards the aid of religion; and woe to that people, who wage war against religion, under pretense of saving it from a destructive alliance with the political interest of their country. Are not the leading opposers of such a union of religion with civil government, as has always existed in this state, fairly suspected of hostility to both, and of being impatient under the restraints of either? Do they reverence and obey the laws of Christ? And are they conscientiously afraid, that the divine beauty of his religion will be marred, by asserting its awful claims on the hearts of rulers, and of ruled; and because it is protected, from persecution and violence, by the laws of society? Are they not those rather, who practically avow their desire, to be “without law to God,” [1 Corinthians 9:21] and to men, and to see a favorite doctrine established, that those have the first claim to the confidence of their fellow men, who show the least regard to God and religion? “But whether it be right, in the sight of God, to hearken to these, more than unto God, judge ye.” [Acts 4:19]

1. On a review of this subject, we may learn how to distinguish between real and pretended patriots. Te regard, which the former of these have, to the happiness of their country, is founded in that love, which is the fulfilling of God’s law; and is cherished by a habitual sense of His presence and glory. It is not only consistent with piety towards God but proceeds from the same source and hence derives its peculiar excellence. Real patriots are those, therefore, whose philanthropy is proved, first of all, by a practical acknowledgement of God, as the supreme good, and the rightful Sovereign of the world. The spirit by which they are actuated appears farther, from their seeking the public happiness, by the proper means – by making themselves examples of piety, benevolence, and well-doing – by endeavoring, in all suitable ways, to support the credibility, and to promote the universal diffusion and influence, of that divine religion, which is full of mercy and good fruits. Such patriots were Moses, Joshua, Samuel, Hezekiah, Josiah, Ezra, Nehemiah, Daniel, and many others recorded in divine history. Such were many of our pious and venerable ancestors, to whom, under God, this state, not only owes her political existence, but a larger share of public and private happiness, than has been almost ever allotted, to a like portion of the human race.

Pretended patriots differ greatly from real ones. They are “heady, high minded, are lovers of pleasures, more than lovers of God.” [2 Timothy 3:4] If “in words they profess to know God, in works they deny him.” [Titus 1:16] They deal largely in professions of disinterested and public spirit. They even seem to have lost sight of all interest of heir own, in the glowing ardor of their concern, for the more important interests of the community. Hence the “good words, and fair speeches,” [Romans 16:18] by which they are signalized, and distinguished from all other men. But their professions, disinterested, and full of benevolence as they seem, are hollow and deceitful, as the source. From which they proceed. “The best of them is a brier, the most upright of them is sharper than a thorn-hedge.” [Micah 7:4] Patriots of the stamp were the renowned Absalom, Ahithophel, and Jereboam the son of Nebat, whose names, covered with the infamy of their deeds, were registered, by the command of heaven, for the admonition of the following ages. Their friendship to mankind was enmity against God and religion, and in league with iniquity, sensuality, and the grossest impiety. Such patriots of our own day, are the perfidious, and the dissolute, with those “scoffers, who walk after their own lusts,” [2 Peter 3:3] and “deny the Lord, who bought them.” [2 Peter 2:1] These, “knowing the judgment of God, that they who commit such things, are worthy of death, not only do the same, but have pleasure in those who do them.” [Romans 1:32] Such, in a word, is the magnitude of their concern, for the public weal, that, for the bare consideration of so much honor, and riches, and dominion, as are at the disposal of their fellow-citizens, “they promise them liberty, but “alas!” are themselves the servants of corruption.” [2 Peter 2:19]

2. We also learn, from the doctrine, which has been considered, he high importance of Christianity, and the happiness of society. For these purposes, the promotion of pure morals would be of vast importance, if death were the end of human existence. But as human nature is, desperately inclined to evil, no scheme can be devised, for keeping the morals of mankind, in any degree pure, without the aid of motives, derived from the belief of a God, and a judgment day. No laws can have force, without penalties. Human laws always prove weak and inefficient unless aided, in some form or other, by religion. Nor will the motives presented, by the most pure system of religion, have the necessary influence, unless aided by the high authority of divine sanctions. No scheme of religion can, however, exist, with laws thus sanctioned, which does not make men accountable to an omniscient Judge, and call to its aid those awful motives, which are drawn from a slate of future rewards and punishments. But aside from the Holy Scriptures, no arguments have been found, to demonstrate the doctrine of a future existence; much less of a judgment day, and an eternal recompense, to the righteous and the wicked. It is true, the religion of the gospel, from the perpetual warfare, which it wages with the selfish interests and passions of men, as always met with the most determined opposition, from a rebellious world. For this reason, its influence on the hearts and lives of men, has hitherto been very partial and limited. But this is no argument against it, as a necessary means of restrain, to mans unholy appetites, and of promoting their present and eternal well-being. Nay, its importance depends on the very reason, why it is hated, and set at naught by many – its arraying the terrors of the Almighty, against their evil deeds. The opposition, which it exhibits to these, is the more formidable, and answerably more offensive, according to the clearness, with which it establishes the throne of God, and makes all men accountable to him. It is this, above all, which renders the religion of Jesus, the abhorrence of those, who fight for the liberty, which is enjoyed, by the wild beasts of the desert. Such are those adepts in wickedness, and the arts of seduction, who roam about, “with eyes full of adultery, and that cannot cease from sin;” [2 Peter 2:14] to whom the sacred vows of marriage are an occasion of sinning, with more greediness and aggravation; “who creep into houses,” [2 Timothy 3:6] in quest of their prey, and regard no destruction of social bands, or of domestic happiness, as an adequate motive, for retraining their unbridled passions. Though prepared to embrace the dregs of pollution, as fuel to their unhallowed flame, they riot, with chief delight, on the spoils of “betrayed innocence.” In a view of their crimes, and of that bitter cup, which now passes over, from their hands, to wretched thousands, we may estimate the flood of woes, which must whelm the abodes of domestic peace and joy, and swallow up millions, in temporal and eternal perdition, should the same pernicious ways be followed, by the great mass of society. The unbounded spread of licentiousness, and the utter destruction of virtuous attachment, and of mutual confidence, between the sexes, would be succeeded, by a parallel diffusion of jealousy, distrust, malignity, envy, and wretchedness. The forlorn offspring of such an extended commerce, in pollution and guilt, would soon people the present habitations of peace, of order, and social happiness, with a race of savages, in whom the virtues and blessings, of all preceding ages, would be lost forever. But the foregoing view of this subject, it appears, that it mankind would universally believe the doctrines, and obey the laws of Christianity, it would purify them from all iniquity, and make them “a peculiar people, zealous of good works.” [Titus 2:14] They would, therefore, be “that happy people, whose God is the Lord.” [Psalm 144:15] “Joy and gladness would be found in their dwellings, thanksgiving and the voice of melody.” [Jeremiah 33:11] Every society of men were present a heaven in miniature, and each family, a “paradise regained.” The unnumbered myriads of the human race, incomparably more happy than ever, since their apostasy, would be meetened [rendered fit] for the inconceivable glories of immortality.

3. The preceding view of this subject naturally suggests the great importance of fidelity to the rising generation. Children are the growing materials, which must soon form the character, and decide on the happiness of society. It is apparent, that this must be happy, or miserable, according to the foundation of these materials. This sentiment accords with the direction, which God gave to Israel, by Moses. Deut. xxxii. 46, 47. “And he said unto them, set your hearts unto all he words, which I testify among you this day, which ye shall command your children to observe, to do all the words of this law. For it is not a vain thing for you, because it is our life; and through this thing shall ye prolong your days, in the land, whither ye go over to Jordan to posses it.” When it is said, “It is not a vain think for you, because it is your life, and through this thing shall ye prolong your days,” it plainly refers to the direction, for teaching the words of God’s law to their children. By this more than by all other means, a foundation would be laid for perpetuating their national existence and transmitting their distinguished privileges to succeeding generations. This shows in what sense we must understand the promise annexed to the fifth commandment, to “honor thy father, and thy mother, that thy days may be long, upon the land, which the Lord thy God giveth thee.” [Exodus 20:12] We must not receive this, as a promise of long life to individuals, as the certain reward of filial obedience; but that God would, in this way, accomplish his gracious purpose, respecting the tribes of Israel, to preserve them a great and happy nation.

The foundation of civil government, no less than that of religion and morals, which are its main pillars, must be laid, in that domestic government, which God has instituted, and that religious education of children, which is solemnly enjoined in his word. If, instead of training up children, “for glory and immortality,” [Romans 2:7] beyond the grave, the primary object were to render them happy, in this life, and by their means, to promote the public happiness, it would be immensely important, that they should be faithfully taught their relation to God, as accountable beings, and all their duties, which belong to them, in this relation. By this means, with the divine blessing, a more perfect state of society might be realized, than has ever existed, since man forsook his Maker. But this depends on the faithfulness of parents, of guardians, and other instructors. When these are not influenced by pious and benevolent motives, nor awed, by that sense of responsibility to God, which religion teaches, they will be negligent, and more than negligent, of the moral and religious education of children. So far from teaching them, that “the fear of the Lord is the fountain of life,” [Proverbs 14:27] and the only sure departure from the snares of death, they will often poison their minds, with the early and deep impression of false opinions, and their whole characters, with the destroying influence of licentious and impious behavior. Such is the alarming fate of many, at the present day, even in our own country. Here many are born and educated, in the school of anarchy, misrule, and irreligion. Of these they will soon be examples, and powerful advocates. Let them sustain a preponderancy of numbers, and of influence, and the feeds of public distress and perplexity will be so widely diffused, and so deeply rooted, as to admit of no remedy. And when this evil, which already assumes a portentous and lowering aspect, has befallen our once happy country, the foundations will be literally destroyed. In that day, nothing better will await us, as a nation, than the dire catastrophe of the house built on he sand; “And the rains descended, and the floods came, and the winds blew, and beat upon the house, and it fell, and great was the fall of it.” [Matthew 7:27]

4. We readily see, in this connection, why the states and empires, which wave risen in past ages, have successively mouldered at the foundation, and eventually tumbled into ruins. They wanted that divine cement, the religion of Jesus, which unites man to man, and men to God. This would have been a living spring of that public and social virtue, and of that piety towards God, without which the most flourishing state must become “like a city, which is broken down, and without walls.” [Proverbs 25:28] When men have no just apprehensions of the Being, “WHOSE KINGDOM RULETH OVER ALL,” and find no motives, for cultivating that “fear of the Lord, which is the beginning of wisdom,” [Psalm 11:10; Psalm 9:10] the fountain of public life and health becomes corrupt, will the whole mass is polluted. The gratification of their lists, unrestrained by the love or fear of the Almighty, gradually engenders effeminacy, weakness, and “unbridled sensuality,” in all classes of people, from the palace to the cottage. By such means, the most flourishing states and kingdoms, recorded in sacred and profane history have fallen no less a prey to themselves and one another than to the overwhelming judgments of a sin-avenging God. But for the fatal cause ere assigned, the illustrious empires of antiquity might, not only have been preserved from desolation and oblivion, but have increased in numbers, in strength, in prosperity, in glory, and in happiness, till this day; yea, have flourished on, “till time shall be no longer.” [Revelation 10:6] But as they did not like even “to retain God in their knowledge,” [Romans 1:28] He gave them up to their own lusts, till they should “eat the fruit of their own ways, and be filled with their own devices.” [Proverbs 1:31] Under this tremendous anathema, the nations of the earth have not only made war, one upon another, but have preyed upon their own blood, and eaten their own flesh, till wasted away, and there was none to deliver.

5. We are further taught, by the light of this subject, the gross mistake of modern philosophers and reformers, who are professedly seeking o promote liberty, and the happiness of man, by exterminating religion, and committing the whole human race, to the guidance of reason, and the light of nature. The liberty thus promoted is mere licentiousness. The war of contending passions and interests, which is enkindled by it, is the deadly bane of rational liberty, and must one day close the reign of anarchy and confusion, with the triumphs of despotic domination. Such is the result of experiment, exhibited by the philosophizing and theoretical reformers, of modern times, in Europe. There is the liberty, which is founded in the prostration of all the principals of piety and social virtue, has had its day, and now as its night. We have there seen the abolition of all religion ¹ producing its genuine fruits, an almost universal corruption of morals; with an immensity of the most atrocious crimes, both in public, and in private. We have thus seen the mad theories of atheistical reformers producing a flood of wrongs, unparalleled in the history of nations. We have also seen this same licentious liberty, turning one of the fairest portions of Europe, and of the whole world, into a “golgotha;” and filling its deluded inhabitants, with the very dregs of the cup of tears, of humiliation, and woe. After many millions of people have wallowed in these, through a series of revolutions, in the vain hope of establishing their liberties, we have seen them tamely submitting, to a larger stretch of despotic power, than is endured, by any other nation on earth. Of this sort is the harvest of bitter fruits, which must always be expected to spring up, from that liberty, which is founded in the extirpation of the religion and morals, which are taught by the word of God.

6. We here see also, my fellow-citizens, what we are to expect, as the sure consequences of embracing that vain and impious philosophy, which “changes the truth of God into a lie,” [Romans 1:25] and teaches men, “to worship and serve the creature, more than the CREATOR, WHO IS GOD OVER ALL.” [Romans 1:25] We might expect to see the general triumph of impiety and lust, succeeded by a state of anarchy, frightful as the horrors of chaos. This anarchy would probably be rendered doubly frightful, by the more sullen horrors of a civil war. In the disastrous and bloody train of such a war, (which may heaven prevent,) a despotism would doubtless follow, with iron teeth, to break in pieces and devour; and would erect his throne, on the spot where and the day when, the liberties and glory of America were shrouded together, in one common grave. This fair inheritance, which was purchased by the bold and enterprising spirit, the piety, the prayers, the tears, the sufferings, he invincible fortitude, and even the blood of our pious ancestors, would be despoiled of its essential glory, and become, like mystical Babylon, a habitation of dragons, and a hold of every foul spirit. All this, according exactly with facts, which stare us in the face, is fairly expected, as the most natural consequence of becoming hopeless of future good, and fearless of evil, from he hands of God, as the just rewarder of our doings. To us, therefore, in this land, and even to this state, there is nothing which portends so much evil, or which so palpably threatens our political and eternal destruction, as the prevalence of hose “demoralizing principles,” which are daily insinuated into the vitals of the community. The abettors and friends of those principles, whoever they are, would doubtless glory in seeing he religion from the son of God, prostrated in the dust, his Sabbaths and ordinances abolished, his ministers despoiled, or exiled, and his temples smoking in ruins. Oh my soul, come not thou into their secret, unto their assembly, mine honor, be not thou united”! ! ! [Genesis 49:6]

Those of my audience, who sustain the honorable distinction of Magistrates and Rulers will feel themselves addressed by this subject, not only with the importance of their official duties, but of a practical and sincere acknowledgement of Jehovah, and his righteous government, in a life of holiness and good works. Suffer me to remind you, my honored fellow citizens, that to Him you stand accountable, no less that those, in humbler stations, to whom you are constituted his ministers for good – and that with them you must appear and be judged, at the same divine tribunal, from which there is no appeal. Remember, therefore, what God hath spoken; “He who ruleth over men must be just, ruling in the fear of the Lord:” [2 Samuel 23:3] and that He hath said again; “Him who honoreth me, I will honor; but he that despiseth me, shall be lightly esteemed;” [1 Samuel 2:30] yea, “Whosoever shall be ashamed of me, and of my words, in this adulterous, and sinful generation; of him shall the Son of man be ashamed, when he shall come in he glory of his Father, with the hold angels.” [Luke 9:26]

You, gentlemen, are constituted guardians of the public happiness. For this, let me pray you to watch, “as those who must give account.” [Hebrews 13:17] As one means of inspiring you with due benevolence, fortitude, and perseverance, in attempting this, often contemplate those venerable and excellent rulers, whose examples are recorded for your instruction, imitation, and delight, in the sacred pages. Add to these, and for the same purpose, the long list of worthies, who have gone before you, and been the ornament and praise of this state, no less than the instruments of her stability, glory, and happiness. With the examples of such rulers before you, to aid the influence of those sublime motives, which are exhibited in the word of God, may you “go and do likewise.” [Luke 10:37] It mist be apparent to you all, that religion, as taught be the Divine Word and Spirit, is the corner-stone, and only sure foundation of the individual and social happiness of man. In this view, and aside from that infinite weight of motives, by which it is commended, as giving life unto the soul, of what immeasurable importance is it, to yourselves and fellow-citizens, that you manifest a serious and unequivocal regard to the religion of Emmanuel, and know indeed, that He is the very “Christ of God;” yea, that He is “King of Kings and Lord of Lords.” [Revelation 19:16] Regarding Him as your appointed Judge, and only Savior, and acting from the pure and disinterested motives of His religion, you will have that “wise and understanding heart,” [1 Kings 3:12] which is needful to guide you, in all the duties of your public trust, and the consolations of heaven to support you, under the ponderous weight of public cares. Though your names should be cast out as evil, and though envy should assail you, with her “forked tongue,” you will enjoy the testimony of a good conscience, with the prayers and the confidence of good men, and finally meet the plaudit of an infinite Judge.

From the preceding discourse, the ministers of religion may apprehend the nature, and high importance of the duties incumbent on them. The religion of Jesus, of which we profess to be subjects and ministers, is distinguished from all others, as one which is commended to every man’s conscience, in the sight of God; and as making all men accountable to Him. Preaching this religion, with effect, implies that men are taught their relation to God, as subjects of his moral government, and their obligations to glorify His name – to repent, and believe the Gospel, and to do works meet for repentance. Nor can we hope to promote the political interests of mankind any farther than we are honored, as instruments of advancing the kingdom of righteousness and peace. It is, therefore, the great business of our high calling, as it reflects the honor of God our Savior, and the happiness of our fellow-men, for both worlds, that we be instrumental of their embracing the truth, as it is in Jesus, and of building them up, in faith and holiness, to eternal glory. Important as the whole of this, together with the salvation of our own souls, is the faithful discharge of our duty, as watchmen to theirs. In a view of this numerous and respectable assembly, and of the foregoing sentiments, we are all reminded of that “great and dreadful day,” [Malachi 4:5] where we must meet an assembled universe, “at the judgment-seat of Christ.” [Romans 14:10] In a certain and awful prospect of the account, which we must then render to the Judge of hearts, it becometh us to realize our immense obligations to be holy, and without blame. The God “with whom we have to do,” [Hebrews 4:13] is no respecter of persons. He is “a God of truth, and without iniquity.” [Deuteronomy 32:4] “He will, therefore, render to every man, according to his works.” [Romans 2:6] “To them who seek for glory, honor, and immortality, by patient continuance, in well-doing, he will render eternal life. But to such as are contentious, and do not obey the truth, but obey unrighteousness,” [Romans 2:7-8] He will as surely render “indignation and wrath, tribulation and anguish.” [Romans 2:8-9] In this serious and impressive view of our relation to God, as our rightful Sovereign, and final Judge, may we all be quickened to serve Him and to serve our generation according to His will that when He shall come in His glory, we may be glad, with exceeding joy.

But finally, do any of you, in this assembly, disbelieve the Gospel of Christ, and not expect to be judged, at last, according to your perfect doings? Is your unbelief the result of conviction? And is this conviction the result of a fair and impartial examination of the evidences, by which the divine claims of Christianity are supported? Let us suppose, for once, that yours is “the condemnation, to have loved darkness, rather than light, because your deeds are evil;” [John 3:19] and that hence, you have made lies your refuge. Let us further suppose your mistake to be detected, by the light of eternity, when its consequences must be infinitely too dreadful, to be endured. Shall you, in this fearful extremity, be consoled by the testimony of conscience, that you had decided on the point in question, with all that faithful investigation, that scrupulous care, and that singleness of heart, [Jeremiah 32:39] which all the incomparable weight of the subject demanded! Till this be done, you may well take heed, “lest that come upon you, which is written, behold ye despisers, and wonder and perish;” [Acts 13:40-41] – lest you find to your infinite cost, that “the stone, which the builders rejected, is the come the Head of the corner;” [Psalm 118:22] and that, “on whomsoever it shall fall, it will grind him to powder.” [Matthew 21:44; Luke 20:18]

Endnotes

1. Christianity, as it existed in France, previous to the revolution, retained but few traces of its native simplicity, and divine purity; not can those, who have been praying, for the downfall of the antichrist, consistently rejoice, in his re-establishment, in that country. That temporary abolition of popery, which was attended with such a deluge of tears and blood, is not to be regarded, as the destruction of true religion. But it is well know, by all who have read the history of Europe, for the last twenty years, that the seeds of revolution in France, were sown by men, who had conspired for the universal and indiscriminate destruction of every thing, bearing the name of Christianity. The spirit, therefore, which overturned the existing forms of religion, in France, is no less hostile, and appears, by the exertions which it is making in this, and in other countries, to be no less hostile, to the truth, as it is in Jesus. This is a sufficient ground of that just and universal abhorrence, in which the principals of atheistical reformers are holden, and must always be holden by wise and good men. The influence of these principles, in that rapid and terrible progress of demoralization and wretchedness, which uniformly attends them, clearly demonstrates their horrible tendency. It hence shows what must be their tremendous effects, whenever they become generally prevalent, in society. It is true there is not the remotest danger, that infidelity can destroy the religion and kingdom of Christ. This kingdom, supported by the oath of God, and guarded against its enemies, by the wisdom and strength of omnipotence, will finally break in pieces, and subdue, all opposing kingdoms and interests, and stand forever. But this is no reason, why the friends of religion, and of human happiness, should be indifferent to the spread of those principles, which are everywhere disseminated, with a view of subverting the religion of Jesus. Though his subversion be impossible, as it is impossible, that God should lie, or hat omnipotence should become weak, and unable to accomplish the divine purposes; still it is a truth, which needs no proof, aside from an appeal to facts, that infidelity is more terrible, and more to be avoided, because it is infinitely more hostile to human happiness, than the pestilence, which walketh in darkness. The latter can destroy only the body; but the former, having first infused wormwood and gall into every cup of human enjoyment, must afterwards destroy both soul and body in hell.

Samuel Kendal preached this election sermon in Boston on May 30, 1804.

ILLUSTRATED IN A

SERMON,

PREACHED BEFORE

His Excellency CALEB STRONG, Esq.

GOVERNOR,

His Honor EDWARD H. ROBBINS, Esq.

LIEUTENANT-GOVERNOR,

The Honorable the COUNCIL, SENATE, AND HOUSE
Of REPRESENTATIVES,

OF THE

COMMONWEALTH OF MASSACHUSETTS,

May 30, 1804,

THE DAY OF GENERAL ELECTION.

By SAMUEL KENDAL, A. M.

MINISTER OF THE CONGREGATIONAL SOCIETY IN WESTON.

BOSTON:

PRINTED FOR YOUNG & MINNS, PRINTERS TO THE STATE

1804.

COMMONWEALTH OF MASSACHUSETTS.

Ordered, That Laban Wheaton, Abiel Smith, and Nathaniel Goodwin, Esqrs. Be a Committee to wait on the Rev. Mr. Kendal, and in the name of the House to thank him for his discourse this day delivered before his Excellency the Governor, his Honor the Lieutenant-Governor, the Hon. Council and the two Branches of the Legislature, and to request a copy thereof for the press.

ELECTION SERMON.

DEUTERONOMY, XXXII. 46, 47.

SET YOUR HEARTS UNTO ALL THE WORDS WHICH I TESTIFY AMONG YOU THIS DAY; WHICH YE SHALL COMMAND YOUR CHILDREN TO OBSERVE AND DO, ALL THE WORDS OF THIS LAW.
FOR IS NOT A VAIN THING FOR YOU; BECAUSE IT IS YOUR LIFE; AND THROUGH THIS THING YE SHALL PROLONG YOUR DAYS IN THE LAND WHITHER YE GO OVER JORDAN TO POSSESS IT.

This important advice was given by the Jewish Legislator, just before his death, to the whole congregation of Israel. Moses had exhibited to his nation unequivocal proof of his attachment to their interest, freedom and happiness. Although acknowledged as the son of Pharaoh’s daughter, educated at Egypt’s court, and assured of the honors and offices which commonly gratify the ambition of men, he disclaimed kindred and alliance with the oppressors of his people, and boldly demanded their release from servitude. By a series of wonders, wrought in the name of Jehovah, he effected their emancipation, and conducted them to the land promised to their fathers.

To form and carry into operation a system of government, and habituate a newly emancipated people to rule and order were important objects to be accomplished. In these, as in the deliverance of the Hebrews, Moses was under the immediate supernatural direction of Heaven. The government was a theocracy; religion the basis on which the whole structure rested. Their institutions, civil and religious, happily combined to improve the nation, and to guard it against being corrupted by admitting strangers to an equal participation of all its privileges. In its advancement from bondage to an independent rank among the nations of the earth, the people were led by the hand of Moses and Aaron; by the civil magistrate and the minister of religion. Each was a chosen instrument to carry on the merciful designs of Providence in respect to ancient Israel; and each the world hath ever found necessary to promote the peace, order and improvement of society.

Arrived at the borders of the promised land, and apprized that he should not be permitted to pass Jordan, Moses gave the people a new edition of the law in the book before us; and, to aid their memory, rehearsed the mercies and judgments of God, and the duties and dangers of Israel, in a divine song; in which, with an eloquence worthy of his subject, he celebrated the praises of Jehovah, and warned the nation against departing from the statutes he had appointed unto them.

Having concluded his song, the prophet said to the congregation, assembled to hear his last instruction, “Set your hearts unto all the words which I testify among you this day; which ye shall command your children to observe and do, all the words of this law.”

The two great commandments in this law, on which all the rest depend, according to our Savior, are to love the Lord our God with all the heart, and our neighbor as ourselves. It therefore related to religious, moral and social duty. In this view of it the people were directed by their great deliverer, whose character and achievements, situation and prospects, gave weight to his counsel, sincerely to regard its rules and precepts, and to teach and command their children to observe them. The reason assigned for the injunction we have in these words: “For it is not a vain thing for you; because it is your life; and through this thing ye shall prolong your days in the land whither ye go over Jordan to possess it.”

By the life of a community we understand its political existence, independence, freedom and happiness. In the preservation, or loss, of these, whatever may be ascribed to natural causes, we often observe the powerful effect of moral causes. To show the influence of these upon national freedom and prosperity is more particularly the duty of the ministers of religion. To this the subject directs our attention. The importance of the injunction in the text will appear from the truth and weight of the reason by which it is enforced. Our main object, therefore, will be to illustrate this general truth, viz.

That religion, and the moral and social virtues, of which that is the great spring, are, under God, the life and security of a free people.

In attempting this, the speaker must rely on the candor of our civil fathers, and of this numerous and respectable assembly. What he proposes is, briefly to hint at the necessity and end of civil government; then show that religion is the only sure basis of good government; that its influence upon communities is salutary; that it is the only rational ground of mutual confidence; and that the Christian system is most favorable to liberty and social order.

The necessity, or at least the expediency, of civil government might be inferred from the universal adoption of it among all nations whose history is known. But we perceive for ourselves that it is impossible for society to exist without it; and conclude, as man is a social being, the Creator designed he should be a subject of law and government.

The end of government is the protection, improvement and happiness of the community. To accomplish this end, as in the natural, so in the political body, there must be a head, or governing power, which shall direct the operations of the members, combine their strength for the common defence, and unite their exertions for the public good.

That is the best government which most effectually restrains the dissocial passions, prevents crimes, and, with the least restriction of natural liberty, preserves order, dispenses justice, and procures to the whole the greatest happiness. To these ends the fundamental principles of every government, and all the laws of the state, should be adapted. The government, whose object or tendency is any other than the public good, or whose administration is guided by other motives than the general interest, neither comports with the design of Heaven, nor merits the esteem and confidence of men.

But such is the imperfection of man, that nothing depending on human authority only is adequate to the proposed end of civil government. The language of experience is, that to control the passions, and habituate men to the love of order, and to act for the public good, some higher authority than that which is merely human must influence their minds. Their views are often too limited to comprehend the reasonableness of yielding private interest and inclination to public utility, or the connexion between surrendering a portion of their natural liberty, and enjoying civil liberty, under the protection of law. The institution of government many seem to imagine designed, not for their own, but the benefit of a chosen few; and though they may dread the sanctions of the law, and the power of the magistrate; yet, feeling no moral obligation to obey, and hoping to evade legal justice, they have but slender motives to obedience while unrestrained passion, or personal interest, impels them to counteract the established system of rule and order; or, if they have correct notions of the general design and tendency of good government, yet viewing it merely as an ordinance of man, and reflecting on the imperfection of legislators, they have but a feeble sense of obligation to observe laws, which oppose their immediate advantage. Fond of self government, they reluctantly delegate the necessary power to others; and when they have consented to it, a jealousy of their rulers often renders them hostile to their administration. Some higher and better established principle of action, than a view to public interest and convenience, must operate on the minds of most men, to render them good members of a civil community.

But what must this higher principle be? The ideas of some seem to have been that there must be a system of political morality established, whose object shall be to fix certain rules of social duty, to the observance of which all shall be obliged by the authority of the state. But if such system is to rest solely on the authority of human laws, and to be the result of human wisdom only, its fitness will be always liable to doubts, and a violation of its principles and rules thought no great crime. It being, as I think it must be, conceded that morality is essential to the support and due administration of government, let it be considered whether the laws of morality must not have some higher origin than the consent of political bodies, and be enforced by other authority than that to whose aid they are deemed necessary. Nothing is gained if they are not supposed to proceed from some superior power, to which human beings are amenable. This can be no other than God. Religious faith, or sentiment, must then be called in to the support of that morality, which is essential to the order and well-being of society; and is, therefore, the basis on which good government ultimately rests.

Belief in the being and providence of God, and that he hath given to men a perfect law, the transgression of which is an offence against him, will furnish motives to virtue suggested by no other consideration. Exclude the thought of a God, of a providence, and of future retribution, and we sap the foundation of morality and social order, and brutalize the human character.

All nations, however ignorant of the true God, and of the worship most acceptable to him, have practically acknowledged the importance of religious sentiment. Sensible that it was the support of virtue, the sages of antiquity inculcated reverence for the imaginary deities of their country; and deemed it hazardous to we4aken the influence of religious opinions; though many could not but perceive that the objects of adoration were really no gods.

As everything in the natural world evinces the existence of a supreme intelligent Agent, so every faculty of the human soul indicates that man was formed for the exercises of religion. If not sufficiently enlightened for that which is pure and rational, he adopts that which is wild and extravagant. Perceiving this universal propensity to some religion, and despairing, probably, of leading the world, by the bare light of philosophy, to a discovery of the divine perfections, the wisest and best men were careful to improve the general sentiment as a motive to every moral and social virtue. Among the Romans, before they had learned to contemn the gods, an oath was a greater security for the faithful performance of a trust, than any bond that could be entered into by the more corrupted and atheistic Greeks. Their idea was, that men will not be induced to perform the duties which result from their social relations, unless they suppose themselves under the inspection of some invisible powerful agent, to whom they are responsible.

Absurd opinions in religion, it is true, were embraced, and gods of different characters adored; and each walked in the name of his god; but in all nations some things have been deemed virtuous, and others vicious; and their religion had a tendency to encourage the one, and to repress the other. Their morals received support, and their government aid, when they were most free, from their religious opinions; and it is more than probable that, notwithstanding all their darkness and pagan superstition, tradition had scattered some rays of the true light, which were the principal cause of their brightest virtues.

Some moderns, contrary to the sentiments of the best men in all ages, have impiously asserted, that the idea of a God is subversive of free governments, and tends to support tyrannic rule; and more than intimated that it hath degraded human beings, kept most nations enslaved, and concealed from them the true liberty, dignity and perfectability of man. But judging from the visible disastrous effects of these principles, the conclusion is, that so far as their advocates, according to their ideas, have disencumbered the public mind of religious sentiments, and freed the passions from their restraining influence, they have prepared the way for cruelty and crimes of every description. The experiment has been made in Europe. Heaven forbid that it should be repeated in America!

As the body politic, like the natural body, consists of many members, it is certain all cannot hold the same place, and perform the same functions; but will have parts assigned according to their relative situations and connexion with the body; and the grand desideratum is, to infuse into the whole some general principle of action, which, preserving the unity of the body, shall induce each to perform the duties of his station. What beside religious sentiment will uniformly have this effect? Will a principle of honor, or regard to public opinion, supposing it to be enlightened and correct? However these might prevail with a few of a refined taste, enlarged understanding, and superior education, early habituated to respect the precepts of virtue, they have been always found insufficient to regulate the generality of mankind. The idea of a God, and the hopes and fears connected with it, are indispensably necessary to secure the practice of that virtue, which is requisite to the preservation, order and happiness of society. Impress on the public mind a full belief in an all-seeing God, whose law and government are perfect, whose honor is concerned in the obedience of his creatures, and who will render a just recompense to all; and it will be a steady motive to those virtues which are the ornament and life of society, and the glory of man. Add to this general sentiment a persuasion that we have a clear expression of the divine will in the sacred Scriptures, and it must have a happy influence upon public manners, and be a source of individual consolation and hope. The great, rich and honorable, it will teach moderation, humility and condescension; the poor and lowly, it will elevate to dignity of thought, design and action; and present to each a prospect of that state of equality in which they shall appear before their righteous Judge.

In the present world there is neither a real nor apparent equality in the conditions of men. Different abilities, success, power, station and influence, are visible in every community. This arrangement is not an human invention; it is the work of Providence; and an attempt to change the present order of things and reduce all to perfect equality, would be to wage war with Heaven, and exalt the wisdom of man above that of the Creator. The natural rights of men are equal; but their actual advantages and improvement are unequal, and lead to different stations; in which religion teaches them to be content, and faithfully perform their part, as members of the same body, having like care one for another.

Rulers are the constituted head. Their elevation is honorable, their office important, and their characters dignified with the title of gods, and ministers of God. But being men of like passions with other men, in proportion to the importance of their trust, and to their burdens and temptations, they need the influence, support and direction of religious principle. This is equally necessary to secure their fidelity, and to enable them to bear the trials incident to their stations. Realizing that they are subjects of the divine government, elevated to rule over their brethren, as God’s vicegerents, and entrusted with authority, for the exercise of which they are responsible to that Being, who “standeth in the congregation of the mighty, and judgeth among the gods,” they will make the divine character, law and government, as far as possible, the model of their own. The same principle that induces the ruler to be faithful will incline the people to honor and obey him, as one who exercises “the powers that are ordained of God,” and under his wise administration to “lead quiet and peaceable lives in all godliness and honesty.”

Let it be added; religion is the only rational ground of mutual confidence. Every person has some governing principle of action; either a supreme regard to the Deity, or to himself. If the former, as God is immutable and his law perfect, he will be just whose conduct is regulated by such a standard. His sense of accountability at a tribunal where no artifice can disguise the truth, no subtilty evade a righteous decision, preserves his integrity. But, destitute of this, the predominant passion, or private interest, will determine the conduct of a man; and as it is impossible to foresee what these will be at a given period, because liable to vary with situations and circumstances, there can be no reasonable confidence that he will observe any fixed rule of duty. Public opinion may have considerable influence upon him; and were this never affected by the same passions and prejudices, or by the same want of information, that occasion the errors of individuals, it would merit all the respect it ever received. But it is variable; and sometimes takes its complexion from designing men, who allege its authority in support of measures justifiable on no other ground. It cannot, then, be a fixed standard of right conduct in all cases; because, according to its own concession, it is sometimes misguided; in which case, he who is governed by it may act in opposition to what he perceives the laws of justice and the public good require. But a religious or moral principle leads to the discharge of duty, without considering how the performance of it may affect a man’s popularity; and is the only security that men will, at all times, be faithful in their stations.

The dependence of government upon religious sentiment is recognized in the legal administration of an oath, the solemnity and obligation of which will be diminished as the influence of that sentiment shall be destroyed. Impress it more deeply, and its effect will be more evident and salutary. If the great principles of religion were to actuate the whole political body, we should soon see society advancing to its highest perfection.

Christianity is designed to give these principles their full effect. It presents a clear view of the divine character, and of the duty and destiny of man; and furnishes the strongest motives to virtue by inspiring new and more sublime hopes than the light of nature ever imparted. Not in the least diminishing the grandeur of the thought which surrounding phenomena suggest of a God, it introduces to the mind the idea of goodness, or grace, as the connecting link between men and their Creator; by which they may rise to a resemblance of the great standard of moral excellence; to the dignity and privileges of sons of God. It represents our liberty and happiness to be objects of the divine care, exhibits astonishing examples of benevolence, and requires in us the same heavenly temper. It offers a remedy for our moral disorders, and support under natural evils. It enforces every precept of virtue by the consideration that present behavior will affect our future condition; that God is the witness, and will be the judge of our conduct; that no distinctions, however honorable here, will avail us in the day of final audit; that truth and faithfulness lead to glory, vice and folly to shame and confusion. It forbids the indulgence of the selfish passions, and encourages a generous philanthropy. In its great Founder we behold a perfect pattern of all righteousness; its doctrines enlighten the mind and improve the heart; and its whole spirit is that of harmony and love, which has a benign aspect upon the state of civil society.

It is objected that Christianity hath been the occasion of cruel wars and bloodshed. But until it can be shown that these are the natural effects of Christian principles, or agreeable to the spirit and precepts of the gospel, the objection proves no more than that the best gift of Heaven is capable of being perverted by ignorant or designing men. With equal truth and justice might it be affirmed that patriotism is not a virtue, because under its name scenes of disorder have been introduced, and states enslaved; or that liberty has nothing in it lovely, because the excess of it leads to anarchy and despotism, as that Christianity is unfriendly to the peace and improvement of society, because some have assumed it as a mask for their enormities. The most ingenuous among its enemies have conceded that such objections cannot be fairly urged against the system.

The maxims, as well as the general spirit of this religion, are equally favorable to rational liberty, and to good government. Christianity, indeed, authorizes no particular form of civil government in preference to another; but it speaks of government in general as an ordinance of God, points out its design, and enjoins submission to it, “not only for wrath, but also for conscience’ sake.” It teaches us to consider rulers as the “ministers of God, sent for the punishment of evil doers, and for the praise of them that do well.” It forbids us, though “free, to use our liberty for a cloak of maliciousness;” and commands us to “render to Caesar the things which are Caesar’s, and to God the things that are God’s;” and not, like the Pharisees, under pretence of religion, to stir up sedition, or, like the Herodians, make a compliment of our religion to Caesar, that we may be in favor with him. By placing all the moral and social virtues on their proper basis, urging them by the highest motives, and introducing charity as the great bond of perfectness, it provides against the evils which result from defect in all human institutions. Under its governing influence, the magistrate will ever keep in view the design of his appointment; the people, the reasons for their submission; and both a nobler motive to their respective duties than ever actuated an unbeliever.

True piety and pure morals, it is maintained by many, would preserve the freedom and happiness of a nation to the latest period of time. Not to say anything of the divine promises, facts seem to justify the supposition. Corruption of morals and manners has always preceded the fall of states, kingdoms and empires; and with its usual attendants, lust of power, party spirit, intrigue and faction, sanctified by the specious name of patriotism, or disguised under the flattering pretence of liberty, has been the visible cause of their loss of freedom and independence, or of their entire ruin. But should it be admitted that the political body, like the natural, has its f=infancy, youth and manhood, and must at length sink under the inevitable infirmities of age; that like all earthly things it is subject to decay; still it may be true that religion and virtue, as a suitable regimen and sober habits preserve natural life, will prolong the term of its health, prosperity and glory. But, as certain vices destroy the human constitution, and bring men to an early grave; so impiety and general corruption of manners hurry on the decline of political bodies, especially of free republics, or, by inducing some violent disorder, cut them off in the meridian of their splendor.

These truths admitted, the following inferences will be natural.

The first is, that genuine patriotism, as well as personal considerations of infinite moment, requires a strict adherence to the advice given to Israel. Indifference to religion, or to the means of extending and perpetuating the knowledge and influence of its principles and duties, is totally incompatible with enlightened zeal for the freedom and best interest of our country. General information, reverence for the worship of God, and its necessary institutions, and virtuous habits, in a political view, are of the highest importance. Without these it will be impossible long to maintain our free constitutions. Ignorance, or corruption of morals, will have an immediate effect upon the government whose powers emanate from the people, and whose administration is guided by the public will. Through want of information a virtuous people may be induced, under the idea of amendments, to co-operate in schemes subversive of the principles of their government; but when freed from the salutary restraints of religion and virtue, they are in danger of being hurried through the turbid sea of licentious liberty to the rugged and inhospitable shores of despotism. Deceived and demoralized, they will be prepared to second the views of ambition, and to aid any aspiring genius that may grasp at unlimited power. To remain free, a people must be enlightened and virtuous; and in order to this, they must cherish institutions calculated to promote knowledge and virtue. These, in free states, are the sources of political life, and claim our high consideration and respect.

It is worthy of observation, that one part of the law to which our text refers was designed to secure the nation from the corrupting influence of “aliens from the commonwealth of Israel,” who, though permitted to enjoy certain privileges, were not allowed to exercise all the rights of citizens; and that Israel seldom failed to suffer by departing from the law in this respect. This provision the wisdom of God ordained for the safety of his chosen people; and it merits consideration in every age and nation.

Natural as well as moral causes operate the destruction of republics. The Roman commonwealth, fallen indeed from her republican virtues, was at length crushed by her own weight. Extending her territorial possessions, she lost her freedom. This might have been expected; for the central force in all cases must be proportionate to the extent of its intended operation, and to the repelling power to be overcome. In free republics it is limited, that liberty may be more secure; but extending the space over which it must operate induces the necessity of increasing the momentum; which may effect a radical change in the government, more or less injurious to liberty, introduce monarchy, a more to be dreaded aristocracy, or, which is commonly a disastrous event, lead to the division of a large into a number of small rival states.

But it belongs rather to the politician than to the minister of religion to contemplate and guard against such dangers. They are increased by neglect to improve the public mind in knowledge, virtue and religion, and to strengthen the general attachment to the principles of the government, and aversion to frequent innovations. As ours is a vastly extended republic, composed in some measure of jarring materials, of the bond and of the free, the feelings of every true patriot and friend of republican government, must be deeply interested in preserving pure the sources and vehicles of information, and in extending, among the bond as well as the free, the means of religious and moral instruction.

The example of our venerable ancestors is recommended by the success of their exertions. In their view everything possible was to be attempted to disseminate knowledge, and fix in the public mind the principles of religion and virtue. As soon as the desert became so far a fruitful field, as to afford sustenance to a few families, they formed into little societies, whose most prominent feature was reverence for the institutions of religion, and care of the education of the youth. Heaven smiled upon their laudable efforts; and we feel an honest pride in paying a tribute of respect to their memory, and in acknowledging the advantages we have derived from their attention to these things; the effect of which upon the present state of society in New-England, compared with what it is in those sections of our country where the same views did not actuate the first settlers, is as happy as it is visible. Our fathers have transmitted to us a fair inheritance; and through the efficacy of the same means, if as generally adopted, we may hope to hand it down to posterity.

We next infer, secondly, that lessening the influence of religious sentiment, to which neglect, or contempt of sacred institutions tends, is extremely hazardous to the public weal. Persuade men that they are under no law to God, that his existence and providence are doubtful, their accountability and a future state uncertain, and they will be prepared, if passion or interest urge, to trample on the authority of all law and government. To secure order and justice, the arm of the magistrate must be strengthened, and liberty abridged, in proportion as the influence of religion is diminished.

To effect designs, the execution of which required the unrestrained indulgence of the worst passions of the heart, their authors have used means to pervert or destroy this influence. If atheism do not best comport with their purpose, they will, if possible, pervert the sentiment, and make religion consist, not in rational piety and humble obedience, but in passion and blind devotion; and render it subservient to their views by infusing into the mind the unhallowed fire of enthusiasm, or the gloomy severity of bigoted superstition; either of which detracts from the credit of religion in general; through less disastrous in its effects than the total annihilation of religious principle.

To prevent a return of the revolted tribes to the house of Judah, Jeroboam “set up golden calves, and made priests of the lowest of the people;” thus corrupting religion to secure his reign over Israel; the melancholy consequences of which are seen in almost every page of their history. For a purpose not very dissimilar, in later times, a still bolder step hath been taken, and an attempt made to establish absolute atheism; the success of which, though partial, hath blackened the character and multiplied the miseries of man.

Eradicate all sense of accountability to the moral Governor of the world, and what security could there be that iniquity will not be framed and established by law? Oaths of office, or of evidence, will not bind men to be faithful, or true. The streams of justice will be polluted, or turned from their course, and passion, interest, or prejudice, decide the fate of innocence. The judge, it is true, who neither fears God, nor regards man, who has no sense of religious or moral obligation, to avoid the inconvenience of importunity, may avenge a poor widow; but will never do justice from a higher motive. As it may best accord with his convenience, he will neglect the oppressed, or aid the oppressor. There is nothing in his conscience to ensure the faithful administration of justice. Life, everything dear in life, or valuable in society, depending on him, is at hazard. Place in the several departments like characters, and what confidence can there be in government? Would not civil commotions and scenes of violence soon commence, and continue till someone, more artful, ambitious and successful than the rest, elevate himself upon the ruins of liberty and republican virtue?

Convinced of the salutary influence of Christianity upon the state of civil society, and of its tendency to preserve a free government, suspicion justly attaches to the political principles and views of its avowed enemies and revilers. Enlightened friends of the people, and of equal laws, can never wish to bring into discredit and contempt, the benign religion of the gospel. By doing this among a people educated in the belief of it, they destroy the influence of religious sentiment in general; because the mind has been in the habit of associating the doctrines of revelation with the first principles of religion, and of supposing the existence and providence of God no more certain than the divine mission and authority of Jesus Christ. Though some are able to distinguish between natural and revealed religion, and, rejecting the latter, profess to embrace the former; yet it will be found, with many at least, that speculative deism and practical atheism are nearly allied. The prevalence of either will excite concern in the virtuous patriot, not for the ark of God only; but for the honor, freedom and safety of his country. Under this impression, the injunction of the Jewish lawgiver will command his attention, religion and its institutions his reverence and support, as the best means of improving society, giving stability to a free government, and permanency to every social enjoyment.

Religion and virtue, we infer, thirdly, will be a prominent feature in the character of wise and good rulers. These are important qualifications for their stations. To concede the general utility of such a principle of action, and yet suppose it unnecessary that rulers should be under its influence, is too great an inconsistency to be seriously maintained. The piety and virtue requisite for the preservation of the body politic ought to be visible in the head. If this be sick, the whole heart will be faint. Void of religious principle, or sense of moral obligation, can we believe that civil rulers will be the ministers of God for good? May we not rather apprehend that they will be an encouragement to evil doers, and a terror to these who do well? But a steady eye to a presiding Deity, with humble reliance on the wisdom of his providence, will direct, animate and support them in all the duties of their office, make them faithful, and render them superior to the trials that may await them.

Moses provided able men, such as feared God, men of truth, hating covetousness, to be rulers of thousands, of hundreds, of fifties, and of tens; a clear indication that in every department men should be placed, who will act in the fear of God. Destitute of this, their influence and example will tend to subvert the foundations of social order, to weaken the springs of political life, and to corrupt the whole system.

But must our civil rulers be Christians? It certainly cannot be less important to the general interest that they should be, than that other members of the community should be under the influence of this religion; and the constitution of this commonwealth requires of them, previous to their entering on the duties of their office, a declaration of their belief in the Christian religion, and full persuasion of its truth. As that does not contemplate evasion, an unbeliever, whatever he might be tempted to affirm, would not possess the qualification which the constitution makes requisite. As an expression of the public sentiment this provision has merit; but religious tests are feeble barriers against unprincipled men. They take no hold on the conscience of one who mentally consigns himself to an everlasting sleep, and never acts with reference to a judgment to come. It ought, however, to be presumed, unless there should be decisive proof to the contrary, that no man will ever hazard his reputation for veracity, and the confidence of his fellow-men, so much, as to make the declaration in opposition to his inward conviction, and common profession. We may feel assured, at least, that he would not, after such a declaration, place himself in the ranks of the avowed enemies of Christianity. Should this happen, what ground of confidence would be left? The speaker feels almost constrained to apologize for a suggestion so dishonorable to human nature. A possible case only is supposed. Should it ever exist, no apology would be due.

If Christianity tend to enrich the heart with every amiable and beneficial virtue, and highly to improve the present condition of man, it is of vast importance that rulers should feel its influence, and reflect the light of it on every beholder.

We infer, fourthly, that wise and good rulers will guard and promote the interests of religion and literature. One is the parent, the other the handmaid of virtue. To extend the knowledge and influence of those truths, on the observance of which the freedom and happiness of the state depend, merits and will command their attention. Like Moses, they will endeavor to make the people know the statutes of God, and his law. Tending to the public good, this is one end of their appointment. They will regard the immutable laws of justice in the structure of all the laws of the State, which must result from the divine law, applied to the circumstances of the people. When made, the wise and virtuous ruler, by a punctual observance of them, will add to their dignity and authority in the view of the community.

To prevent is more noble than to punish crimes. The means, therefore, to improve the understanding, mend the heart, restrain the dissocial passions, and call into exercise the benevolent affections, will receive countenance and support from the faithful ruler. On the side of religion and virtue he will give the whole weight of his example and influence. As these have a powerful effect in forming the public sentiment and manners, he will respect the law of God, honor the Savior, reverence the institutions of religion, encourage attendance upon them, and discountenance every practice that would defeat their design.

The opinion of some, that government ought to take no notice of religion, that it is the exclusive concern of the Deity to preserve the worship of himself in the world, and that it would be presumption in legislators to enact any laws relating to it, is not correct, nor consistent with the practice under the freest governments. Improper it would be, and what it is to be hoped we shall never see in our country, to enact “laws to dictate what articles of faith men shall believe, what mode of worship they shall adopt, or to raise and establish one mode of worship, or denomination of Christians above, or in preference to another.” In these respects let the mind be perfectly free, and all denominations equally under the protection and countenance of the law. But the support of institutions calculated to promote religious knowledge in general, give efficacy to the precepts of the gospel, instill the principles of morality, and improve the social affections, may be a proper subject of legislation. Blasphemy is punished by law, not because God is unable to vindicate the honor of his name; but because it is a crime which weakens the bands of society by lessening the solemnity and obligation of an oath; and legal aid may be given to religious institutions which strengthen those bands of society by extending the knowledge and influence of the sentiments, which gie to an oath its whole force upon the conscience. Moral instruction is not less important than instruction in the arts and sciences; and the means of it demand as much the care of the guardians of the public weal. Motives of sound policy, as well as the best feelings of his heart, will therefore induce every good ruler to give them all necessary encouragement.

Religion and virtue being the life of a free people, and deriving countenance, or discouragement, from the example, influence and authority of rulers, we observe, lastly, that it is of the highest importance carefully to exercise the right of election. Incalculable mischief may result from the neglect, or abuse of this privilege. Through the one, weak or wicked men may be exalted to bear rule by a minor part of the community; through the other, our happy constitutions may be destroyed, and our liberty sacrificed to passion and party zeal. From either great evil is to be apprehended. The elections indicate what information and virtue a people possess, and how far they are influenced by a regard to the public good. Difference in political opinions is no certain proof that either side does not aim at the general welfare; but when base means are employed by either, the purity of their motives is liable to suspicion.

If the enlightened and virtuous part of the community will not improve their right, and give their suffrages to the able and faithful only; or if the majority suffer themselves to be governed by other considerations than those of public benefit, the ill consequences may be soon felt, but not easily remedied. The passions and prejudices of men may be quickly excited, and their confidence withdrawn from their best friends, by trifling circumstances, which, if they actually exist, imply no delinquency. Against these we should be guarded as much as possible. No avoidable circumstance should be permitted to exist, which might operate against the choice of the best men. The freedom of elections should be preserved with the utmost vigilance. In exercising this important right, the object should be to bring into the government the greatest wisdom, virtue and experience to be found; that the people may behold in their rulers a constant example of those things, which are the main pillars of their freedom. Attention should fix on able men; but such, at the same time, as fear God. Great abilities and popular talents, without a moral principle to direct their application, should be trusted, if trusted at all, with great caution. Men of integrity, of steady habits and strict virtue, are the only men that have a title to public confidence. In a Christian country, the general sentiment and suffrage, it may be expected, will create a more effectual bar against men of antichristian principles and policy than any constitutional test. These principles, and this policy, in whatever light they may appear, undermine civil liberty and social order; and, if they prevail, will inevitably effect a change for worse in the state of society.

A free people have the means of their preservation in their own hands; and if they fall it will be through their own indiscretion. Bad men cannot rise and continue in office without their consent, or a faulty neglect of their privileges. If they voluntarily choose such to rule over them, they manifest a criminal indifference to their own, and the happiness of posterity. To honor such is to dishonor God. It would indicate a corruption of morals, and be an abuse of the right of suffrage; and this tends still further to pervert the public taste and sentiment. In elective governments the people, and the constituted organs of their will, have a reciprocal influence in forming the general character; the one in elevating to office, the other in exercising the powers of their elevation; and it should be employed by both to prevent a corruption of manners. In nothing can a nation honor themselves more, or secure their liberty better, than in committing the administration of their government to able and faithful men, as eminent for their moral virtues as for their political wisdom. Should a people, merely because of a coincidence in political opinions, give their suffrages to men with whom they could not confide their individual concerns, they might well be jealous of their rulers; but would deserve all they could apprehend. For a Christian, under the influence of such a motive, to favor the choice of a known enemy to his Lord, and to the religion on which he builds his hope of happiness, is something worse than inconsistency. Constitutionally in office, to such an one the Christian will be subject for conscience’ sake; but will never willingly aid in his advancement.

In scanning men and their measures, let justice and candor preside. This we owe to them, and to our own reputation. The office of the magistrate, the station of the legislator, their private rights and the public good, forbid all calumny, misrepresentation and abuse. But a fair and candid investigation of the characters and qualifications of candidates for office, of rulers and their administration, is a duty imposed by a proper regard to our own, and to the happiness of posterity; of which we are the present guardians. That character is unworthy, which will not bear the light of truth; that suspicious, which seeks defence in a suppression of the truth; but that entitled to protection, which is assailed by the base arts of falsehood, and groundless insinuation.

On the due observance of these things the freedom and glory of our country are suspended. If we depart from the principles of our ancestors, neglect religion and its institutions, are not attentive to the instruction of our youth in religious and moral duty, as well as in human literature, indulge a spirit of innovation, are indifferent to the moral character of rulers, and yield to the temptations to luxury and dissoluteness of manners, which increasing wealth presents, we shall soon find ourselves unable to support the constitutions which have been the pride of our nation, and the admiration of the world. But if we diligently attend to all these things, set our own hearts unto all the words of the divine law, and command our children to observe and do them, it will be our life, and we shall prolong our days in this good land. The mouth of the Lord hath spoken it.

Our fathers passed through the sea, were under the cloud, and in the wilderness. God was their shield, and he hath been our helper. A retrospect of the past, a just estimation of the present, and a rational prospect of the future, impose on us a sacred obligation to guard the inestimable treasure committed to our trust. Our own and the happiness of generations yet unborn is concerned in the choice we make, and the course we pursue. The friends of liberty and good government view passing events here with anxious expectation. Heaven hath distinguished America from every other quarter of the globe, by bestowing upon it, in richer abundance, the bounties of providence, and the blessings of civil and religious liberty. All that we could reasonably desire, and more than we had a right to expect, hath been put into our possession. While other countries have groaned under oppression, witnessed war and desolation, seen their governments and their altars prostrated, or felt the scourge of usurped dominion, ours hath been rising, beyond a parallel, in wealth, importance and honorable fame. Delivered from foreign control, and possessing free constitutions of government, the work of our own hands, administered for a series of years with equal ability and integrity, we have presented to admiring nations the fairest hopes, that here, in her last, safest retreat, liberty had erected her standard, and would long display her banners. To realize our own, and justify their expectations, we must continue, what we have been esteemed, an enlightened, sober, virtuous and united people.

But are there no clouds that darken the once fair prospect? No appearances of danger that we, with a motion accelerated in proportion to the height of our elevation, shall follow the path all other republics have trodden, and hasten to a similar catastrophe? Have we not fallen already, in a considerable degree, from the religion, virtue, and simplicity of manners, which were the characteristics of the New-England states, and will ever be essential to lasting freedom and prosperity? Have we not become divided, and in the zeal, or triumph of parties, lost sight of the public good, and overlooked the best means and instruments of its promotion? Is there nothing to be apprehended from a too hasty admission of foreigners, little acquainted with the nature, and less with the enjoyment of civil liberty, to all the rights of citizens? Nothing from the influence of people of a strange language upon our government? Is there no reason to fear the relative weight and importance of the small states will be diminished by a change in the principles of the general government! Or that the whole constellation will be attracted to a common centre, or revolve in prescribed orbits within the sphere of its influence? Are there no symptoms, on the one hand, of a design to possess a disproportionate influence in the general scale; and, on the other, of alarm and discontent, which may lead to a disunion, attended with serious if not ruinous consequences? Many whom we all once esteemed wise, discerning and patriotic, are persuaded of the affirmative; and we may say, without implicating the motives, or criminating the measures of any, that some respect is due to their opinions. If men of ability, who have given illustrious proof of their patriotism, are apprehensive, it at least merits consideration, whether there be not some just ground of apprehension. Whatever it may be, whether discovered by all or not, the surest way to escape evil, and enjoy safety under the divine protection, is to imbibe the genuine spirit of religion, reverence its institutions, extend its light and influence, promote general knowledge, cherish the social affections, banish party prejudices, cultivate harmony, and, realizing our dependence on the Supreme Ruler, gratefully improve the blessings we continue to possess.

In the divine goodness we have at this time abundant reason to rejoice. The heads of our tribes, after the laudable example of our fathers, have met in this city of our anniversary solemnities; and now present themselves before the Lord, to seek his direction and blessing on the important concerns of civil government. As aforetime, our nobles are yet of ourselves, and our Governor hath proceeded from the midst of us.

Re-elected to the first magistracy, His Excellency hath received renewed assurance of the public approbation and confidence. He is still the man whom the people delight to honor. But whether they have honored most his talents and virtues, or their own discernment and moral taste, is a question too delicate for solution. May his integrity continue to guide and preserve him; and that God, who beholdeth with favor him that is upright in heart, crown his administration with success, his days on earth with peace, and his future existence with ineffable glory.

His Honor will accept our cordial congratulations, on his re-election to the second office in the government. Next to the approbation of his own mind, that of the multitude of his brethren must afford the highest satisfaction. Their acknowledgment of his past fidelity, and continued reliance on his abilities and zeal to promote the general welfare, will be esteemed the best reward in their power to give, and a motive to such further exertions, as shall fully answer all their reasonable expectations. Faithful and approved of God, may he at last receive a crown of righteousness.

The Honorable Council, from the dignity of their station and characters, and in consideration of their past important and acceptable services, merit our respectful attention. In conscious rectitude, and in the approbation of God, may they ever have a source of the highest human happiness; and when released from the labors of this, receive in a better world the full reward of faithful servants.

May this branch of the government be always composed of men of candor, clear understanding, sound judgment, and uncorruptible integrity.

To the Hon. Senate, and House of Representatives, we now tender our high respects. Called by the voice of the people to be legislators, and guardians of their rights and liberties, may they realize the importance of the trust, and fulfill their duty with all good fidelity. In the true spirit of ministers of God for good, may they enter on the interesting transactions of this day, and pursue the public business of the year. Attached to the original principles of the state and general government, may they adopt measures that will have the best tendency to render both permanent blessings. In all elections, whether under the federal or state constitution, may they fix their choice, so far as constitutional limitations will permit, on men most capable and best disposed to promote the public good. In all their deliberations, discussions and decisions, may they manifest a spirit of candor and dignified moderation; and, however they may differ in opinion, give to each other, and to the public, proof of their strict probity and genuine patriotism. In all things may they be under the guidance and blessing of the great Fountain of wisdom, and receive his final approbation.

Venerable Fathers in each department, to your care the people of this respectable commonwealth have committed their dearest civil interests. By calling you to your respective stations they have expressed a confidence that you will be watchful and faithful. You have every rational motive to be so; but the highest must be a sense of accountability to that God, by whom actions are witnessed and weighted, and from whom all will receive a just reward. Though ye are called gods on earth, you must all die like men, and, with those over whom you now bear rule, appear in judgment, to receive according to your works.

In contemplating the happy influence of religion upon the state and government of society, it is not intended to diminish its importance in a personal view, and in respect to the solemn period when all civil societies shall be disbanded, secular honors and distinctions known no more, and the whole world arraigned at Jehovah’s awful tribunal. In this august event we have the highest personal concern; and from the individual anticipation of it, society derives peculiar advantage. What the public good requires, your own particular happiness more strongly demands. In your honorable stations, and in the private walks of life, may you ever be actuated by the great principles of our holy religion, enjoy its consolations, exemplify its duties, and extend its benign influence; that you may at last share its richest rewards.

Fellow-Citizens of this numerous assembly, you doubtless feel a lively interest in the freedom, prosperity and glory of our common country; and in guarding and transmitting to posterity the fair inheritance we have received from our fathers. Like them, then, fear God, and keep his commandments. We have risen up, and call them blessed. But if we abandon their principles, despise their attention to religion and its institutions, and refuse to follow their virtuous examples, our posterity, denied what we inherit, will have reason to execrate our folly.

Personal salvation, public safety, and the happiness of generations to come, impose on us a sacred obligation to set our hearts unto all the words of the divine law, and to command our children to observe them. The man of religion and virtue is a public benefactor. By teaching his children to follow the example, he increases the benefit; and by exciting others to imitation enhances the obligation. In proportion to the sphere of your influence, you all possess means of your own security, and of promoting our national prosperity and glory. Let this consideration, as well as the still more animating one, that by it you may prepare yourselves and others for a state of endless felicity, be a motive to employ all your influence in the cause of religion and virtue. To these God hath promised his protection and blessing. They will be our life, and the lengthening out of our tranquility. “The work of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever.”

Zebulon Ely (1759-1824) graduated from Yale in 1779. While at school the British were approaching the city and Ely was sent to fire at them with some other students, he narrowly avoided capture by the British. Ely was a tutor at Yale (1781-1782), and a pastor of a church in Lebanon, CT (1783-1823). This sermon was preached in Connecticut on May 10, 1804.

SERMON,

PREACHED AT THE

GENERAL ELECTION,

MAY 10TH 1804.

BY ZEBULON ELY, A. M.
PASTOR OF A CURCH IN LEBANON.

At a General Assembly of the State of Connecticut, holden at Hartford, on the second Thursday, of May, A. D. 1804—

ORDERED, That the Honorable William Hill-House, and Hezekiah Ripley, Esquires, present the thanks of the General Assembly to the Rev. Zebulon Ely, for his Sermon, delivered at the Election on the 10th instant, and request a copy thereof that it may be printed.

A true copy of Record,
Examined by
Samuel Wyllys, Secretary.

PSALM II. 10, 11, 12.

Be wise now therefore, O ye kings: be instructed 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, when his wrath is kindled but a little: blessed are all they that put their trust in him.

HAPPY for us who possess and acknowledge Divine revelation, the sacred volume contains a portion of instruction suited to every occasion. That now read, it is thought, will not be judged unsuitable to the present anniversary. Happy will the speaker be, if, in the view of its great author, he may be enabled to treat it with propriety. And happy will be the hearer who cordially receives the instruction.

The psalm evidently refers to the Messiah. It begins with a description of his treatment by the heathen, together with the vain imaginations of the people in general. It points out the opposition of kings and rulers, their impatience of the restraint the holy religion of Jesus would lay upon their lusts, with their vain and impious attempts to burst in sunder its sacred bands. It paints in lively colors the derision, in which, Jehovah, highly enthroned in heaven, would hold them, and his unalterable decree to uphold his Son as king of Zion. It declares the rich and glorious portion the Father had designed to bestow upon him, and the omnipotent sway he should maintain over his enemies.

The words of the text are then introduced. They contain an exhortation to kings and great ones of the earth, pointing out their duty with respect both to the Father and the Son, or with respect both to natural and revealed religion. They are exhorted to receive instruction from the Father of lights, to serve the Lord with fear, with sacred awe, with filial reverence of his adorable majesty; and to rejoice in their exalted stations if they do rejoice in them, with trembling, lest through unfaithfulness to their trust, they should fall into the pit.

They are exhorted to embrace the Son as altogether worthy their regard, but, under the slightest tokens of his displeasure, so mighty is his power, they perish from the way of duty and safety, of holiness and happiness in which they ought to walk.

All who repose confidence in him are then pronounced blessed, for he is able to save unto the uttermost.

The instruction contained in the passage may be summed up in the following observation, viz.

It is the wisdom and duty of kings, judges, and of all in authority among men, how exalted soever their stations may be, to serve the Lord and be the friends of Jesus.

It cannot be the design of the text to point it out as their wisdom and duty exclusively, for it is most manifestly the wisdom and duty of all. All men, of whatever rank, condition or station they may be, are bound to serve the Lord; and so soon as they have opportunity to become acquainted with the gospel, they are bound to embrace the Saviour. Since this is the wisdom and duty of all, so of course it must be the wisdom and duty of kings, &c. It seems to be enjoined on magistrates in the text because they had been particularly brought into view in the context, and because from their high stations, through that pride and folly natural to the human heart in its present corrupt state, they might be in danger of losing sight of their dependence and obligations and so of pleading an exemption from the Divine service. Other reasons for this exhortation may be mentioned in the sequel. Surely nothing but pride and folly can lead men so to mistake their standing, their true interest and happiness, since the most exalted, not only of earthly but of heavenly created potentates, must be entirely dependant on Jehovah and owe themselves wholly to their Maker. To plead an exemption from His service therefore is to lose sight of their dependence and obligation as creatures; and such is the nature of his service that to desire to be excused from it, is to prefer bondage to liberty. His faithful servants in all ages can testify that in keeping as well as for keeping, his commandments, there is a great reward.

In farther attending to the subject I shall endeavor, through Divine assistance, to shew what is implied in serving the Lord and being the friends of Jesus; illustrate this to be the wisdom and duty of all in authority among men; and lastly inquire more particularly why this with similar exhortations in scripture is addressed to magistrates.

I. I am to shew what is implied in serving the Lord and being the friends of Jesus.

I join these together because they are joined in the text, and because, under the light of the gospel, they are in their own nature, necessarily connected. Those who truly serve the Lord, living under the light of the gospel, cannot fail of being Christians. Natural and revealed religion are perfectly harmonious, so that a genuine subject of the former, cannot fail of embracing the latter. It is a deception to suppose that men may be good men, that they may be the willing and acceptable servants of the One living and true God, and at the same time reject the gospel. It is in vain to plead that although they cannot admit the evidence of Divine revelation, yet they may possess good hearts, and so perform their duty as to find acceptance with their Maker and Judge. It is a truth capable of rational demonstration, that “Whosoever denieth the Son, the same hath not the Father,” and “that no man speaking by the spirit of God calleth Jesus Accursed.” As the Son is the brightness of the Father’s glory, so revealed religion is perfectly consistent with natural religion, as far as the latter goes. It is hence manifest, that every good man, having the means of knowledge, must be a believer.

These things are not said to cast any personal reflections, or unnecessarily to give pain. Indeed it is charitably to be hoped that in this venerable assembly there is not an individual who would avow the character of an infidel. But should this be the case, as such may obtrude themselves among the sons of God, these things are said to prevent a deception into which they and others may be liable to fall. It is indeed extremely manifest, that whatever specious appearances of virtue, piety and benevolence such may be put one, they are but appearances; they can have no solid foundation.

These things being premised I proceed to shew what it is to serve the Lord and be the friends of Jesus. This implies

1. Supreme love to God.

Love is the fulfilling of the law, the substance of all genuine obedience. As Jehovah is infinitely the most amiable and glorious object in the universe, so it is most reasonable that he should require the heart, the whole heart. Jealous for the glory of his great name He cannot endure a rival. He must have the first place in the affections or he will have no place there. From a view of the perfect moral excellence of his character, or from a sense of the beauty of holiness, the heart must be conquered, the affections sweetly captivated and the desires of the soul go forth after God as the supreme good. The devout breathings of such an one, a magistrate too of the first eminence, are thus expressed, “Whom have I in heaven but thee, and there is none on earth I desire beside thee. As the hart panteth after the water brooks, so panteth my soul after thee O God. My soul thirsteth for God, for the living God; when shall I come and appear before God.”

When the heart, the fountain of all moral agency, is thus right with God; when it exercises sweet complacency in his holy character; his holy law, his righteous and perfect government; then obedience will follow of course. Then it will afford pleasure, it will be as meat and drink to keep the commandments of God. To the same purpose the apostle John observes, “This is the love of God that we keep his commandments, and his commandments are not grievous.” Love makes all service for the beloved object delightful. Hence arises the liberty of the children of God. Whatever service is pretended to be rendered to the Lord, so long as the heart is withholden and some idol is suffered to usurp his place, it is not that service which can be acceptable to Him who regardeth not the outward appearance, but looketh directly at the heart.

Suffer me just to observe that with this love, evangelical faith and repentance are necessarily connected.

2. That we make the Divine word the rule of our faith and practice.

Since God hath given us his word to this end, we cannot serve him unless we receive and treat it as a complete rule in these respects. In regard to those doctrines which are termed mysterious, they are to be received on the credit of Divine testimony as the highest evidence. To pretend to bring them to the bar of human reason, is to abuse reason; for there can be no plainer dictate of that noble faculty than this, that “God is greater than man”—that our wisdom is folly compared with his infinite understanding.

Besides, should not a revelation from heaven contain mysteries, unsearchable depths, it would not be analogous to the works of God.

The rules given us in scripture to regulate our practice, must surely be observed, or our service can never be acceptable. Those rules are most excellent, they are perfect. They point out our duty, or delineate that conduct which is beautiful and proper, in all relations and circumstances.

They point out our duty as men, as rational accountable creatures, which is summarily comprised in loving God with all our heart and our neighbor as ourselves.

They point out our duty as sinners in a state of probation, which summarily consists in repentance towards God and in faith towards our Lord Jesus Christ.

They point out our duty in all our natural, ecclesiastic and civil relations.

Our text in connection with the occasion, naturally leads us to pay some more particular attention to the last.

Be it then observed, and ever remembered, that the scriptures contain most excellent rules for kings, judges and all in authority among men; and for all their subjects. Surely there are none, however elevated their stations may be, who will disdain to receive instruction from the word of Divine wisdom; unless they are under the dominion of that pride which goes before destruction, and that haughty spirit which precedes a fall.

The advice which the prince and priest of Midian gave to his son-in-law the Jewish law-giver, respecting the choice of rulers, contains a general and excellent description of that character which they should be ever studious to maintain. They should be “able men such as fear God, men of truth, hating covetousness.” A weak or a wicked ruler is a great judgment on any people. “Woe to thee O land when thy king is a child.” If a ruler be not a man of ability he is liable to become the tool of a party, and of course to sink the dignity of his office. Or if he be willful and obstinate, too wise to be advised, from his precipitate and injudicious measures, great calamity must ensue. If he be a man who doth not fear God and reverence the adorable Immanuel, his measures in connection with the influence of his example, must be expected to operate as poison, diffusing their baneful effects through the community and extending from one generation to another. To demonstrate the truth of this observation by experience, I need only refer you to the instance of Jereboam the son of Nebat, who made Israel to sin. Leading the body of the people astray from the worship and service of Jehovah, the pernicious influence of his authority and example, is traced by the inspired penman through the reign of no less than twenty succeeding monarchs. It is extremely obvious that the example of men in high stations is calculated to have the most powerful influence. People in common, naturally look up to their rulers and feel themselves supported by high authority while they imbibe their sentiments and tread in their steps. A ruler who renounces his allegiance to the Supreme King takes the most effectual method to undermine his own authority and introduce disorder in his government. The fountain head of moral influence being thus poisoned, the streams must of course partake of the corrupt tincture.

That a ruler should be a man of truth must be indispensibly requisite to the dignity and usefulness of his high station. How debasing in such an one is prevarication! If his speeches and practice disagree, if he study ambiguity of expression and be guilty of duplicity, what confidence can be placed in him. How detestable is such unfair dealing in one whose words and conduct should all be marked with simple verity; to the end that he may not be misunderstood and that public faith may rest on a firm basis.

That a ruler should be a hater of covetousness is requisite to render him amiable and respectable, a public blessing instead of a scourge. If a covetous spirit have dominion over him, he will be insatiably grasping for himself and his dependants. He will be given to oppression and tyranny. His measures will tend to impoverish and not to enrich a people. But if he be a hater of covetousness, instead of self-aggrandisement and the emolument of a favorite few, his object will be to promote the true interest of the people at large; and every reasonable private sacrifice which he can consistently make to this end will be made by him with pleasure. Around such a ruler the world will smile, and people will rise up and call him blessed. How exquisitely beautiful is the description of such an amiable and dignified character by the pen of inspiration. “He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.” Would you behold such a character in real life, look to Job that worthy prince of the east. “When I went out to the gate through the city, when I prepared my seat in the street; the young men saw me and hid themselves; and the aged arose and stood up. The princes refrained talking, and laid their hand on their mouth. When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me; because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of that was ready to perish came upon me; and I caused the widow’s heart to sing for joy. I put on righteousness and it clothed me; my judgment was as a robe and a diadem. I was eyes to the blind and feet was I to the lame. I was a father to the poor; and the cause which I knew not I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.”

Would you behold another luminary of similar luster, look to Moses. How eminently, how faithfully and under circumstances most trying did he serve a numerous, but an ungrateful, rebellious people! How entirely was he devoted to their service, and how gloriously did a regard for their welfare, raise him above all private or party views! For all his laborious and eminent services, what compensation from them did he ever receive? Not that I would insinuate that a public officer should not be honorably rewarded, but these thoughts are suggested to display the noble spirit of a ruler who hates covetousness.

Should I bring the subject home to ourselves, to our own age and nation, might I not point you to that great American leader, who nobly refused any stipends, for his arduous, indefatigable labors; through a long, hazardous, bloody and successful conflict?

Again, good rulers are described by the apostle as not wearing the sword in vain, as a terror to evildoers and a praise to them that do well. Good rulers, by their authority and example, will awe and restrain the wicked, reward and encourage the righteous. When such men are in place, integrity is held in repute and the sacred rites of religion are respected. On the other hand, when bad men are exalted, the wicked walk on every side. Vice comes forth from its dark recesses—Impiety assumes a brazen front, and infidelity dares to blaspheme!

From these with many other descriptions and examples of worthy rulers in sacred writ, those who are exalted to high offices may find their duty most judiciously delineated. By consulting these they will perceive how they are to act their respective parts, so as to claim the honor and reward of faithful servants of the Most High.

Serving the Lord and being the friends of Jesus implies,

3. That we make the glory of God and the good of mankind our supreme and ultimate end.

Acting as rational creatures, as moral agents, some object must be uppermost in our minds, take the lead in our affections, and govern our practice. This object must be either some private, partial good, or it must be the good of the community. By the latter is to be understood the same as the glory of God and the good of mankind. To make any private good our great object, or ultimate end, is to serve ourselves and not the Lord. It is to serve diverse lusts and vanities—It is to be in bondage to sin and Satan. The example of our Saviour and of his followers is directly the reverse. His spirit we must possess and his example we must imitate, or we never can make good our claim to the endearing and honorable character of his friends. Such was his zeal for the glory of God that it is said to consume him. Such were the riches of his good will to men, that for our sakes he became poor that we through his poverty might be rich. These objects combined induced him to leave the realms of glory, to assume our nature, and to go through such an astonishing scene of humiliation and suffering. His friends have each a portion of the same benevolent spirit, and to tread in his steps must ever constitute their felicity and glory.

Those who do thus, who give the all-glorious God their hearts, who make his word the rule of their faith and practice, his glory and the good of mankind their end, they are the servants of the living God, they are the friends of the Saviour. I am

II. To illustrate this to be the wisdom and duty of kings, judges and of all in authority among men, how exalted soever their stations.

To this end the following things may be observed.

1. They cannot possibly place their affections on an object more worthy.

Some objet or other must possess the throne of the heart, the first place in the affections. This object must either be the Creator or the creature. Between these, what an infinite disparity! What object, what creature on earth or in heaven, is worthy to be compared with Jehovah! Look to the Sun, that early and extensive object of idolatry, and it shineth not, compared with the glorious lustre of his character. It is but a beam of his glory. Look to the saints above and holy angels, perfect in his likeness—Truly, they are glorious, but what is their glory compared with His! What is a ray to the Sun!—a drop to the Ocean! Less are all the resplendent luminaries surrounding the throne above, compared with the Father of glory.

Would then the rulers and great ones of the earth shew themselves elevated in their minds as they are in their high stations, let them make it appear that their affections are supremely placed on that Being who is infinitely exalted above every other in the universe.

2. The wisest men and highest potentates on earth can have no better rule than the word of God.

However they may be distinguished by their abilities natural and acquired as well as by their exalted stations; if possessed of that wisdom which is from above, they will realize their need of divine teaching. This will qualify their dignity with the humble docile temper of little children. Candidly perusing the sacred scriptures, they will readily perceive that the system of Theology which they contain, is worthy of God—as much superior to the inventions of men as the heavens are above the earth. While the systems of the most learned heathen are evidently fraught with fable and folly, perusing the sacred oracles they will devoutly exclaim, “a God, a God appears!”

The system of Ethics contained in the scriptures will approve itself to their enlightened understandings as most excellent. The moral rules which they contain are indeed perfect. They point out the path of the most beautiful propriety and extensive usefulness in every condition of life. They shew us how to conduct so as to command respect, and insure happiness.

Hence rulers of every description, whether acting in a legislative, judiciary, or executive capacity, will do wisely to consult the sacred oracles. Enacting laws they will never lose sight of the Divine moral law, and as far as circumstances compare, be guided by the jurisprudence of Israel.

3. Can the greatest men act to a nobler end than the glory of God and the good of mankind?

Every intelligent and wise agent must propose to himself some end of action, nor will he be satisfied with an inferior end, when one more worthy presents itself. Kings and great ones of the earth, to support the dignity of their high stations, should surely act to the noblest end. This can be none other than the glory of God and the good of mankind. Setting up the general good as their great and ultimate object, disdaining to be governed by sinister ends, by selfish motives, they will have the honor and sublime satisfaction of acting in concert with all holy beings. Suffer me to observe.

4. Kings, judges and all in authority among men, however elevated their rank are accountable to God, under his government, subject to his laws. It must therefore be their wisdom and their duty to serve him. They are officers whom the Supreme Ruler, the King of kings, hath in his providence appointed as his subordinate gents, whom he hath called up to high stations, to move in enlarged spheres that they may be more extensively useful. The authority with which they are invested, together with the powerful influence of their example, constitute a great talent with which they are entrusted and for which they must render an account.

Men compared with men, creatures compared with creatures, may claim rank and precedence one of another to a high degree; but compared with the divine majesty, the most exalted must take their place at his foot-stool. And though there should be no power on earth to call them to an account, yet to Him they must be accountable for their every action. They must be strangely deluded by a subtle adversary and a deceitful heart, yea they must be foolishly intoxicated by the pride of life, to imagine the Divine laws are not as obligatory on them as on the meanest of their subjects.

5. By faithfully serving the Lord and being the friends of the blessed Jesus, they will taste the purest pleasure and enjoy the most exalted satisfaction this side of heaven.

Acting to the same end with the blessed God himself, He will make them drink of the river of his own pleasures. They will be little emblems on earth of the great benefactor above, and in a sense, gods among men. As the great benefactor above is continually doing good to countless millions, so they will be diffusing their benign influence through their respective spheres. Respected and beloved like our Washington of immortal memory, they will possess a treasure in the hearts of men of more value than thousands of gold and silver.

Compare the pleasures of wise and virtuous rulers with the pleasures of those who know not the Lord and will not serve him.

Those who are thus placed in exalted stations are generally supposed to have the good things the earth affords at their command. Supposing they have power which they gladly abuse, of consuming the choicest bounties of kind providence upon their lusts, riot and wanton in scenes of festivity and debauchery—Or supposing from their power to gratify the more malignant passions, such as avarice, ambition and revenge, they not only sacrifice the rights, the liberty, the property, the happiness and the lives of individuals and families, but lay whole province waste, desolate flourishing cities and spread devastation far and wide; what are their pleasures, sensual and infernal, compared with the pleasures of those in similar high stations, who fear God and keep his commandments? Who imitate the example of the Supreme Ruler in his government, doing all the good in their power, praising and rewarding those who do well, punishing the wicked, relieving the distressed, being fathers to the fatherless, and causing the widow’s heart to sing for joy? Possessing the benevolent spirit of Him who went about doing good and treading in his beautiful steps, having the confidence, respect and good will of the people, and beholding the happy fruits of their labors; how sweet must be their reflections! Verily, the difference in the enjoyment of these two opposite characters, the benevolent Christian Ruler and the haughty selfish, cruel despot, is like that between brutes and rational creatures. Or rather, between saints and sinners, holy angels and devils.

6. By faithfully serving the Lord and being the friends of Jesus, they will entitle themselves to an ample reward in the world to come.

They will be found among the distinguished, the happy few of the mighty and noble who are called. They will have the rare honor of being crowned in both worlds. They will share largely in the triumphant honors and joys of the last great day. Placed on the right hand of the King, they will have the unspeakable and glorious satisfaction of being thus addressed by Him, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” To each one will He say, “Well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.” Thus removed to higher spheres of usefulness, hey will shine s stars of eminent magnitude in the celestial firmament forever and ever.

III. Let us inquire more particularly why this with similar exhortations in scripture, is addressed to magistrates.

Why are they especially exhorted to serve the Lord and prove themselves friendly to the Saviour? Are their souls more precious than the souls of others, who sustain no such high and honorable office? This is hardly to be supposed. May not the reason be this? Are they not thus addressed by the inspired penman, on account of the regard they owe to their fellow creatures, to those more especially over whom and for whose benefit, they are called to exercise authority? The people are not made for magistrates, but magistrates for the people. It is a sentiment in which all the understanding and genuine friends of liberty will be agreed, that the civil ruler is vested with power, not to aggrandize himself, his own family, connections or party; but to promote the common weal, the good of those to whom his authority extends. For a ruler, how exalted and honorable soever the sphere may be in which he is called to move, to view the people as made for him, and to treat them with a view to self-emolument, is the very spirit of tyranny, ought to be carefully guarded against and eradicated if possible. The contrary sentiment is founded on the second great immutable branch of the Divine moral law, which requires every man to love his neighbor as himself. In conformity with this pure principle the civil ruler is bound to have as much more regard to the good of the community than to any private or partial good, as the former exceeds the latter in magnitude. Hence it is so highly incumbent on those clothed with authority to be good men. The higher the authority with which they are vested, the more important is it that they should be good, because they have so much more power to do good or hurt. The happiness of a people so much depends on a wise and righteous administration, that magistrates have motives to be good peculiar to themselves, and therefore are particularly addressed. For them to be irreligious and immoral is far more criminal than for other men, on whom, little, comparatively speaking, is depending. If they are good, the benefit is small, and if they are wicked, the evil is small, compared with what it is in the case of the ruler. The ruler moves in an extensive sphere, and wide is the spread of good or evil by him occasioned. The consideration of the following particulars may sufficiently illustrate this point.

1. Religious rulers will naturally care and consult for the good of the people. To hold that it is immaterial what the religious principles of a ruler are, or whether he have any or not, is preposterous. One might as well deny all connection between cause and effect through the whole moral world. Or one might as well say, that a man may be a very good man and at the same time a very bad man—that a man may be altogether contracted within himself or wrapt up in a party and at the same time prove as great a blessing to a people as though he were truly benevolent. If it be true that “all men will walk, everyone in the name of his god,” it must surely very materially affect the best interest of a people, whether a ruler be a votary of Jehovah the God of Israel, or of Bacchus, Venus or the Gallic goddess of reason.

Rulers who bear the image of that God whose moral character is all summed up in love, instead of plotting mischief on their beds and devising how they shall render the advantages of their stations subservient to their carnal ends; will be prayerfully exercising their thoughts how they shall magnify their respective offices by promoting the highest good of the community. This they will be disposed to do without noise and ostentation. They will have no occasion or disposition to amuse the people and cover sinister designs with the lullaby of liberty and equality. Conscious of their own integrity they will leave their actions to declare the real sentiments of their hearts, and willingly be judged by their fruits.

2. Religious rulers will enact good laws and execute justice impartially.

In enacting laws they will respect the constitution as the palladium of their rights. They will consult the sacred oracles as containing the fundamental principles of all good government. They will wisely consider the particular circumstances of the people, and they will look to the Father of lights for direction.

In the administration of justice they will be inflexible. They will respect no man’s person. They will disdain a bribe.

How vastly important it is for rulers to be wise and good men on these two accounts, a little consideration will shew. Unrighteous laws and an unfaithful administration of justice tend to unhinge all good order and throw everything into confusion.

3. Wise and good rulers will employ the force of their example for the good of the people. They will consider it as highly incumbent on them to walk in an exemplary manner, not merely for their own sake, but for the sake of the thousands, it may be, millions who are looking up to them. Being so conspicuously exalted, how vastly important must it be that their light should shine. The example of such dignified characters, operates on the common people as a fascinating charm. Since mankind are naturally corrupt, as they have a strong bias to evil, to irreligion and immorality, when their rulers set the example and take the lead in that way, their destruction, according to the usual course of things, is inevitable. If men placed on the eminence of authority who are supposed to have enlarged views, as they ought to have, are known to embrace sentiments unfriendly to the worship and service of Jehovah; it will have a most powerful tendency to leaven the whole lump, to propagate infidelity through the nation. If they indulge themselves in licentious habits, in scenes of intemperance and debauchery, what numbers emboldened by their example, will smoothly glide along the slippery paths of ruin, hardly suspecting themselves in danger.

On the other hand, if men in high stations are known to be the friends of religion, if they are ready to acknowledge God on all occasions, laying themselves low at his foot-stool, if they profess to believe in the scriptures as a revelation from heaven, a complete rule for our faith and practice; it will have a most powerful tendency to bring religion into repute, it will support and encourage its friends and advocates among all ranks, and it will lay powerful restraints on the wicked. On this account then is very great propriety in addressing the exhortation in the text to magistrates.

4. Such a government must meet the approbation and blessing of heaven.

On the character of such rulers, heaven will look down with a smile of complacency. Those who thus honor the God of heaven, the God of heaven will delight to honor. As it is the pleasure of the Supreme Ruler in all proper ways to manifest his love of righteousness and his hatred of iniquity, so he will delight to own and bless the people of such a government. For it is to remembered, as empires and nations as such exist only in this world, so if the high and holy One ever manifest his approbation or disapprobation of their ways, it must be done in the present state.

Let the dispensations of providence towards empires and nations in all ages of the world be examined with respect to this matter, and on that issue let the weight of the argument rest. If it doth not appear that they have generally been blessed or frowned upon according to the character of their rulers, if they have not been blessed when the government hath been friendly to religion and good morals, and in proportion as they have been thus friendly; and if they have not been frowned upon when it hath been otherwise, then this powerful motive for rulers to be good will readily be given up.

There is not time on this occasion to traverse the history of empires. To attempt it would be a trespass on the patience of this audience at large, and a disparagement of the information and good judgment of a number most highly respectable. Suffer me just to refer you to the history of that people recorded in sacred writ, with which a Christian assembly must be supposed to be best acquainted. When a wise and good king was placed on the throne of Israel, one who feared God and believed in the promised Messiah, did not things go well with them, did not the Lord appear to delight to shower down his blessings upon them? On the contrary, when an impious and immoral character was thus exalted, did not heaven frown, confusion and misery ensue?

It hence appears that good rulers are the great medium through whom God conveys his blessings to a people, and that wicked rulers are the rods of his anger, the staff of his indignation. If then the favor of heaven be important to a people, it is of importance that they have good rulers. If a people can be guilty of the amazing stupidity, folly and madness of setting up a government independent of Jehovah (as indeed we have seen in our day) then let them if they please appoint rulers who neither fear God nor regard man. But let them not be surprised when the consequences overtake them, consequences which mock all description—terrible as a storm of vengeance from heaven.

In the review of our subject we cannot but felicitate ourselves, that hitherto since the first settlement of our state, we have been so generally blessed with wise Christian rulers. Our governors, counselors, representatives, judges and those elevated to high stations, have generally professed themselves the disciples of the blessed Jesus. And to the glory of God and the good of mankind they have made it appear that their profession was not an empty name. Firmly believing all scripture to be given by inspiration of God, and to be profitable for doctrine, for reproof, for correction, for instruction in righteousness; they have embraced its mysterious and glorious doctrines, not being ashamed of the cross of Christ: and they have had respect to its sacred and perfect rules of practice. From supreme regard to the glory of the Divine lawgiver and the good of the people, they have viewed it their duty to enjoin the religious observance of the Lord’s day, and to make provision for the support of gospel worship and order. They have been convinced to use the words of revered authority, that “Of all the dispositions and habits which lead to political prosperity, Religion and Morality are indispensible supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician equally with the pious man, ought to respect and cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition, that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure; reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.”

Under rulers convinced of the truth of these sage maxims, we have been peculiarly happy, and of this happiness under God we must view them as the prime instruments. In their laws they have respected the Divine law, in their lives, the Divine rule, and powerful has been the force of their example. It is devoutly to be wished we may ever continue to have such rulers. Our salvation indeed depends upon it. Should men of contrary principles, men who fear not God and contemn the gospel of his son, gain the ascendancy in our public affairs and fill the various departments of state; the great pillars of human happiness being removed, a wide spreading ruin must be expected to ensue, a ruin which in addition to all its temporal calamities, with respect to millions of individuals, must extend to the remotest ages of the world to come.

To guard against such evil and to lengthen out our tranquility as far as possible, let all who have the right of suffrage, make a wise use of that inestimable privilege. Let us be guarded against a spirit of party, cabal and intrigue, of pride and ambition, remembering that modesty is ever attached to merit, and that those best qualified for office, are to be sought out instead of thrusting themselves forward. It is well known to have been a trait in the political character of the people of New-England, that for a man to manifest a strong desire for office and to put himself forward as a candidate, has had a direct and powerful tendency to defeat his purpose and sink him in the estimation of the public. It is painful to notice the danger we are in of losing this distinguishing, this honorable political trait. It is in the power of the freemen, by maintaining the unbiased freedom of their suffrages, and by exercising that right with discretion, to prolong its preservation. And surely it behoveth those who call themselves Christians and hope to obtain the approbation of the supreme Judge in the great day, seriously to consider, how they can act in character and maintain their loyalty to the King of kings, in promoting those who are destitute of the requisite qualifications of good rulers as pointed out in the scriptures.

Those who fill the most honorable stations will suffer the word of exhortation from the royal preacher and sweet psalmist of Israel. It is a king and one of the most excellent of kings who, in the text, addresses kings and others in high stations. And this he doth, not in his own name, but in the name, by the authority of the King of kings. The substance of his exhortation is that they serve the Lord and be the friends of Jesus. Ever keeping this in view, they will act in character, adorn the high stations they fill, and diffuse blessings on the world around them, in proportion to their respective abilities and the enlarged spheres in which they move.

While our highly respected political fathers and beloved Christian brethren thus magnify their offices, those of us who have the honor to serve at the altar, will not cease to pray for them, and in the stations in which we are placed, we will stand as sentinels for their good and for the good of the public. Thus co-operating like Moses and Aaron, may we not confidently hope that our American Israel will present a brazen front to her enemies, supported by the mighty God of Jacob.

Do I engage too much on your behalf my reverend fathers and brethren? It is evident I do not. The part you acted in the late great revolution, and the character you have uniformly supported, warrant the assertion. Our sacred rule teaches us to obey magistrates, to render to Ceasar the things that are Caesar’s, and where it is rightly understood and duly observed, it never fails to make good faithful subjects. With rulers, such as have been described our hearts are united. Our views and our endeavors, however the subtlety of the serpent by his agents, may seek to divide us, are generally the same. We wish, by all proper means, to promote the glory of God and the best interest of mankind. While they are called more immediately to consult and act for the secular temporal interest of the people, we have their spiritual immortal concerns directly in view. While we cannot but disapprove an heterogeneous mixture of civil and ecclesiastical power, and condemn the policy which makes religion a state engine for the purpose of subjugation; we approve the idea which makes civil government an handmaid to religion, and cannot but account it a favorable omen, when kings become nursing fathers and queens nursing mothers to the church. A sweet and harmonious union of church and state to promote the general good, must meet the full approbation of heaven. May we, my reverend fathers and brethren, ever act in character, so as to have the entire confidence and powerful aid of all wise and good rulers. May we be enabled to act our part worthily in this day of trial. And may we be quickened by the late repeated and solemn admonitions of God’s holy providence in the removal of one and another of our fathers and brethren in the ministry, whose praise is in the churches. While we deplore the loss of four in this and one in a neighboring state since our last anniversary, let us endeavor to realize that we must soon follow. Let a weighty sense of the high responsibility of our holy office duly affect us; and God of his infinite mercy grant, that we may be prepared to give up our accounts with joy and not with grief.

Beloved citizens, of the commonwealth, we will not yet despair. We will fondly hope that the gracious Providence which hath brought us hitherto and wrought such wonders for us, will still continue to watch over and protect us. He who saith to the proud waves, hitherto shall ye come and no farther, is able to restrain the wrath of man. He who overthrew Korah and his company, is able as suddenly to check their successors. The time will at length come, and there is reason to apprehend it is not far distant, when Jannes and Jambres shall proceed no further.

But whatever, dear Christian brethren, may be the fate of our state and nation, of this one thing we rest assured, that as Christ lives the church shall live also. Consequently with all who sere the Lord and prove themselves the friends of Jesus, we know it will be well. With them it will be well when the empires of this world shall crumble to ruins, and be blown away like chaff before the wind! With them it will be well when the earth shall be dissolved and the elements melt with fervent heat! With them it will be well when time shall be no more.

Finally, with them it will be well while the smoke of the torment of the wicked shall ascend up for ever and ever. Amen.