Categories: Historical Documents

This election sermon was preached by Rev. Moses Bradford in New Hampshire on June 4, 1812.

SERMON,

DELIVERED AT CONCORD,

BEFORE

HIS EXCELLENCY THE GOVERNOR,

THE HONORABLE COUNCIL,

AND BOTH

BRANCHES OF THE LEGISLATURE

OF THE

STATE OF NEW HAMPSHIRE,

JUNE 4TH, A. D. 1812.

BY MOSES BRADFORD, A. M.
PASTOR OF THE CHURCH IN FRANCESTOWN.

IN THE HOUSE OF REPRESENTATIVES,
JUNE 4, 1812.

VOTED, That Messrs, Folsom, Pickering, and Johnson, with such as the Senate may appoint, be a Committee to wait on the Rev. Mr. BRADFORD, and present him with the thanks of the Legislature for his ingenious Discourse delivered before His Excellency the Governor, the Honorable Council, and both branches of the Legislature, and request a copy for the press.

Sent up for concurrence.
CLEMENT STORER, Speaker.

IN SENATE….the same day.
READ and concurred. Mr. Ham joined.
H. B. CHASE, Clerk.

1 TIMOTHY i, 15.

This is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners; of whom I am chief.

THE soul of man is immortal. It is a candidate for eternal happiness, or endless misery. The loss of final happiness must be the greatest evil man can sustain. The attainment of perpetual felicity must be the greatest good man can enjoy. Holiness leads to the latter, and sin to the former. The sinner may ruin, but cannot save himself. Human invention has devised various plans to avoid final evil, and to obtain final good. But these plans have not been more amusing, than delusive. Paganism early possessed a considerable portion of mankind, has had its devotees in all ages, and still holds its empire over the minds of the largest part of the inhabitants of our globe. The Jews, as a nation, have long since rejected Christ, and still persevere in their rejection of Christianity. The Mohammedan and papal delusions, (those horrid defections from pure Christianity) the one in the East, the other in the West, have attracted the attention and engaged the affections of an immense number of mankind, for a long series of ages; and their influence still continues to affect a large mass of the race of man. Ancient Deism and more modern Catholicism, and even Atheism, have, in their turn, suggested their several expedients, to quiet the consciences and to sooth the minds of men respecting their final state. But, of these things, we may say, (to use the language of Job,) “Miserable comforters are ye all.” The Pagan knows not Christ. The Jew denies that Jesus is the Christ. The Mohammedan prefers his prophet to Him. The papist mixes his religion with numberless superstitions of human origin. The Deist laughs at all Revelation, Old or New, and substitutes his reason in its place. The admirer of modern Catholicism proclaims his indifference to all theory in religion, and rests his hopes on a few scraps of fashionable morality. And the Atheist gravely tells you, “There is no GOD.” “So they wrap it up.”

In the midst of this diversity of opinion, which at once displays the folly and subtlety of human beings, our text speaks a sentiment highly pleasing to the humble penitent. The writer of this inspired passage, once felt as great inveteracy to the truth expressed in it, as any we have referred to in the preceding remarks. He esteemed Christ an imposter. He verily thought he ought to do many things against the name of Christ, which things he did. He breathed out threatnings. He hurled men and women to prison, and compelled them to blaspheme. He persecuted the Church of GOD. He thought he could not do too much to suppress the religion of Jesus. His zeal was great. He willingly became the agent and assistant of the high priest of the Jews, in attempting the extirpation of Christianity. Having obtained a commission, and being furnished with suitable aid for this purpose, he pursued his intentions in persecuting it even unto strange cities. And while approaching his object, and just ready to grasp his prey, he was arrested by an invisible and irresistible power. Listen to his words in his address to king Agrippa, on this subject…”At mid-day, O King, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutes thou me! It is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said I am Jesus, whom thou persecutes. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto GOD, that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me.

“Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision: but shewed, first unto them of Damascus and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to GOD, and do works meet for repentance.—Witnessing both to small and great, saying none other things, than those which the prophets and Moses did say should come; that Christ should suffer and that he should be the first that should rise from the dead, and should shew light unto the people and to the Gentiles.”

Thus we have a brief account of Saul’s arrest, conviction, conversion, and appointment to the apostleship; also a short summary of his doctrine.

These things afford an irrefutable argument in favor of the truth of Christianity. This is the “glorious Gospel of the blessed GOD,” “that Christ Jesus came into the world to save sinners, even the chief.” “This is a faithful saying, and worthy of all acceptation.” Thousands of Jews and millions of Gentiles have already felt its power, and submitted to its laws. And countless millions of both Jews and Gentiles will hereafter reap its golden harvests in the eternal state. Then let us spend a few moments in surveying its truths.

I. The first truth in this doctrine, which we notice is, That man is a sinner. However humbling this doctrine may be to the natural pride of the human heart, its truth is confirmed by the universal history of man. The sacred and profane historian, each in his way, equally establishes this solemn truth. Every nation, in every age, has exhibited indubitable evidence of the depravity of man. “His sin is written as with the point of a diamond; it is engraved as with a pen of iron in a rock.” It is impressed in indelible characters on the tablets of the human heart; and like the laws of Draco, drawn in human blood, in the scenery of this world. Sin is the transgression of law. Law implies a legislator. The great law, violated by man, is the law of GOD. This law is the moral law, therefore of perpetual obligation. It is holy, just, and good. Its legislator is GOD:–A being of infinite perfection, of boundless attribute, of the most exalted dignity, and consummate glory. To violate his law must be the most aggravated crime. It is insulting the Majesty of heaven and earth. It is trampling on the highest authority. Hence the exceeding sinfulness of sin may be seen; and hence its infinite ill desert may be inferred. And as sin consists radically, in the moral temper of the human heart, and not in the mere external action of human life: and as all men of every description, in their natural state, have hearts similar, in their moral temper; and as the moral temper of the human heart constitutes the moral character of man in the sight of him, who looketh on the heart; we may see the reason, why GOD declares, that all men are sinners. “For the heart is deceitful above all things, and desperately wicked. Who can know it?” And if all men are sinners, then all men need a Savior. For no future obedience can make atonement for past sins. And as the amount of human guilt is infinite; and the law demands perfect obedience and its obligation is perpetual, so nothing short of infinite merit can atone for man’s sin. For nothing short of perfect righteousness can satisfy the demands of the perfect law of GOD; and the law must be satisfied, both in its penalty and requisition; and sinful man is incapable of performing either, and having opportunity to be happy; therefore he needs a Savior who is able to fulfill all the demands of the law.

II. These reflections naturally lead us, in the next place, to consider the character of Christ Jesus, who is represented in our text as having come into the world to save sinners. He is, undoubtedly, equal to the arduous undertaking; otherwise he would prove himself to be an imposter. But to effect the salvation of sinners, he must be able to magnify the law of Jehovah, and make it honorable. He must perfectly obey its precepts, and satisfy its penalty—He must have a righteousness, which may be the end of the law to everyone who believeth; and an atonement, which will satisfy for the sins which are past; so, that God may be just, and the justifier of the ungodly, who believeth in Jesus. But no finite being, man or angel, or super-angelic being, who is a mere creature, (and all are such but the Eternal) has such a righteousness and atonement as are necessary for the salvation of sinners; for such beings can perform nothing more than their duty, or they can only fulfill the law for themselves, consequently can do nothing for others. The Savior, then, must be more than man, more than angel, more than any super-angelic creature. He must be Divine. He must be real GOD, as well as perfect man. He must be God and man united. Two natures, but one person. He must be man, that he may obey and suffer. He must be GOD, that his obedience and suffering may have infinite worth and merit. He must be man, to exhibit a perfect example of all human virtues. He must be GOD, to hold the reins of universal government, and be able to subdue all things unto himself, to execute his will in heaven, and accomplish his pleasure on earth. And such is Christ Jesus, the anointed Savior. He was typified in his official character by the anointed prophet, by the anointed priest, and by the anointed king, in the ancient church. A prophet to teach, a priest to atone, and a king to rule, is he. Though he is the seed of the woman, the seed of Abraham, the Shiloh of Jacob, the prophet of Moses, the angel of the covenant, the captain of the Lord’s host, the child given, and son born to the church, a man of sorrows and acquainted with grief; yet he is the Creator of the world, the Governor of the universe, the Wonderful Counselor, the mighty GOD, the everlasting Father, the Prince of peace, the Holy One of Israel, whose goings were of old even from everlasting. The names of GOD are his, the attributes of GOD are his, the works of GOD are his, and the worship of GOD is his. He is GOD over all blessed forever. Man adores him as GOD. Angels worship him as GOD. The cherubim and seraphim proclaim his holiness as GOD. The Holy Spirit beareth witness of him as GOD, and the Father addresses him as GOD. Hear his awful and impressive address—“For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, When he bringeth the first begotten into the world, he saith, And let all the angels of GOD worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O GOD, is forever and ever; a scepter of righteousness is the sceptre of thy kingdom: Thou hast loved righteousness and hated iniquity, therefore, O GOD, thy GOD hath anointed thee with the oil of gladness above thy fellows. And thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thy hands: They shall perish, but Thou remainest; and they shall wax old as doth a garment; and as a vesture shalt Thou fold them up, and they shall be changed! But Thou art the same, and thy years shall not fail. But to which of the angels said He at any time, Sit on my right hand, until I make thine enemies thy footstool.”

Thus, we see, he is mighty to save, even to the uttermost, all who come unto him. “He hath all power in heaven, and on earth. All the treasures of wisdom and knowledge are hidden in him. In him dwelleth all the fullness of the God-head bodily. He that hath seen me, said he, hath seen the Father; for I am in the Father, and the Father in me. I and my Father are One.”

III. We now proceed to consider what he hath done to save sinners, even the chief. And

1. He has contracted with the Father to make an atonement for the sin of mankind. This stipulation was among the transactions of eternity. Foreseeing, in the counsels of GOD, the apostacy of man, he saw an opening for a gracious interposition. He readily offers himself, and his offer is as readily accepted. Hear what he says on this subject: “Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure: Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O GOD.”

2. In the fullness of time he came into the world, by becoming incarnate. He took not on him the nature of angels, but he took on him the seed of Abraham. He assumes the office of a Mediator between the Father and sinners. In this character he fulfills the office of a prophet, of a priest, and of a king.

3. As a prophet, he gives men a Revelation of his will, to cure him of his errors, and teach him the knowledge of his duty. “The spirit of prophecy is the testimony of Jesus.” “All scripture is given by inspiration of GOD, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of GOD may be perfect, thoroughly furnished unto all good works.” Again, the Apostle saith, “The grace of GOD, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should lie soberly, righteously, and godlily in this present world; looking for that blessed hope, and the glorious appearing of the great GOD and our Savior Jesus Christ: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

4. Christ Jesus has set his followers a perfect example of all moral and humane virtues. He was pious and devout towards his heavenly Father; he was benevolent to mankind. He was tender and compassionate to his friends; though his righteous indignation was moved at the hardness of his enemies’ hearts, yet he prayed that their sins might be forgiven. “Father forgive them, for they know not what they do.” He lamented the obstinacy of the wicked, and sympathized with the afflicted mourners. He rejoiced at the accomplishments of his Father’s good pleasure, and wept at the tomb of Lazarus.

5. Christ Jesus, in his mediatorial character, has exhibited a perfect righteousness, perfect in thought, feeling, word, and action. He was a Lamb without spot or blemish. On his character there was no blot nor stain. He was humble, meek, and lowly in heart. He was just, holy, and good; longsuffering, patient, and kind. His character was complete and perfect. He was the “end of the law for righteousness to everyone who believeth.”

6. Christ Jesus has made a complete atonement for the sin of man. This was his chief work, for which all others were preparatory. He hath magnified the law and made it honorable; he has vindicated the character of his Father, and supported the divine government; so that “GOD can be just and the justifier of him who believeth in Jesus.” “Whom GOD hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that are past, through the forbearance of GOD.” “By him,” saith the Apostle, “we have received the atonement; in due time Christ died for the ungodly; while we were sinners Christ died for us; when we were enemies, we were reconciled to GOD by the death of his Son.” Who by the grace of GOD hath tasted death for every man; who gave himself a ransom for all, to be testified in due time. “If one died for all, then were all dead, and he died for all.” “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” These passages, and many others of the same import, plainly and fully declare the complete atonement of Christ for man’s sin. “Behold the Lamb of GOD, who taketh away the sin of the world!” “Is not this the Christ, the Savior, who should come into the world?”

7. Christ has made intercession for all, whom his Father hath given him in the covenant of redemption. He still intercedes. For these he prays, that they may be kept from the evil of the world, through the name of the Father; that they might be sanctified through the truth; and that they may be with him, where he is, and behold his glory, which the Father had given him. For the Father loved the Son before the foundation of the world.

IV. We may now proceed to consider from what Christ Jesus saves sinners.

1. He saves sinners from their errors, delusions, superstitions, follies, and irreligion. These things he effects by a declaration of divine truth, by the exhibition of correct examples, by the institution of true religion, by the display of real wisdom, and by the force of the most powerful motives.

2. He saves sinners from the dominion of sin. This he accomplishes by the powerful agency of the Holy Spirit, in his gracious operations, by restraining, awakening, and convincing sinners; by regenerating, sanctifying, and justifying those, who are subjects of his gracious influence. “Quench not the Spirit, resist not the Holy Ghost, and grieve not the Spirit of GOD,” lest he leave thee to “hardness of heart, and blindness of mind, to treasure up wrath against the day of wrath and the revelation of the righteous judgment of GOD.”

3. He saves sinners from future and eternal punishment. This he does by delivering them from the sentence of the divine law. “There is no condemnation to those who are in Christ Jesus;” by pardoning their sins, through the redemption which is in Jesus; by completing the work of grace in them; by openly acknowledging them in the day of Judgment, and by giving them eternal life. “He,” saith Paul, “will render to every man according to his deeds. To them who, by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doth evil: of the Jew First, and also of the Gentile: but glory, honor, and peace to every man that worketh good; to the Jew first, and also to the Gentile: For there is no respect of persons with GOD. In the day when GOD shall judge the secrets of men by Jesus Christ according to my Gospel.”

4. He saves sinners by confirming them in perpetual holiness in the future state. They shall sin no more. They shall be pure, perfect, and complete in holiness. They shall be entirely conformed to the moral image of Christ. Who is the image of the invisible GOD. No temptation shall ever draw them aside from duty. The fire of love will never be extinguished; but kindle and glow and burn forever.

5. He saves sinners by establishing them in a state of perfect and continual happiness. The people of GOD, in this life, suffer many evils, as other men; but in the future life, all tears shall be wiped from their eyes. There shall be no more crying, nor pain, nor death. All these shall have passed from the people of GOD. And joy, and peace, and honor, and glory, and immortality, and endless felicity, shall be their happy portion from the hand of their glorious Redeemer.

V. Having expounded at some length the leading doctrine of our text, we shall now shew on what conditions, on the part of sinners, Christ Jesus saves them.

1. He saves sinners from final ruin on the condition of genuine and evangelical repentance. The prophets preached repentance; Christ Jesus preached repentance; and he sent his apostles and ministers “to preach, that men should repent and turn to GOD, and do works meet for repentance, that they might receive the forgiveness of sins and an inheritance among those who are sanctified by faith in Christ.” GOD commands all men everywhere to repent, wherever the Gospel is preached. Christ says, notwithstanding all which he has done to save sinners, “Except ye repent, ye shall all perish.”So that without repentance no adult can be saved.

2. He requires of sinners, that they should heartily believe, or cordially accept the Gospel. “He that believeth shall be saved,” says Christ Jesus. Paul preached faith in the Lord Jesus Christ. When the trembling and convinced jailor said to the imprisoned Apostles, “What shall I do to be saved?” their answer was, “Believe on the Lord Jesus Christ and thou shall be saved and thy house.” “For without faith, it is impossible to please God.” For He requires all who come unto Him to believe, that “He is, and that He is the rewarder of those who diligently seek Him.” On the contrary, the unbeliever is “condemned already, and the wrath of GOD abideth of him.” And continuing in this condition, “he shall not see life; but hall be damned.”

VI. We not proceed to consider the Apostle’s declaration concerning the Gospel, that “It is a faithful saying, and worthy of all acceptation.”

1. We are not required to believe that which is not true, nor to believe the truth without evidence. We may therefore presume, that the Gospel rests on the most convincing and satisfactory evidence of its truth and credibility.

No writer of note, ancient or modern, has pretended to deny the authenticity and genuineness of the books of the sacred Scriptures; or that the books of the Old and New Testament were, in general, written by the persons whose names they bear. Admitting those facts, and that they were honest men, we see not but they were as competent to write the history of their own times, and to testify to the transactions of which they were eye witnesses, as other historians, either ancient or modern. That there were such writings as the Old Testament, the Hebrew nation will testify, who still possess it in its original purity and language. Christians of all ages and nations, since the era of Christ, as well as those of the present period, have had possession of the New Testament.

2. Numerous miraculous interpositions of Divine Providence, in attestation of the truths and doctrines of the sacred Scriptures, and especially of the Gospel, are recorded by these holy penmen. These were of a salutary or stupendous nature, indicative of divine goodness, as well as declarative of omnipotence. And, in the whole, they constitute an impressive and awful confirmation of divine truth. They are the broad seal of Heaven set to revelation, obvious to the senses and consciences of all men, who saw or experienced their effects, whether beneficial or destructive. These miracles were not beyond the power of the Deity to perform. They were appropriate to the exigencies in which they were accomplished, and were more forcible than a thousand arguments, to evince the truth, and enforce conviction on the consciences of men. Even the most bitter enemies of Moses and Christ did not pretend to deny the reality of their miracles, which are attributed to them in the Scriptures, but only attempted to invalidate their force, and prevent their effects on the minds of men. Jannes and Jambres withstood Moses for awhile, but at length they yielded to superior and irresistible power, and acknowledged the finger of GOD. So the Jews, at first, imputed the miracles of Christ to Belzebub; but when they saw Lazarus alive, whom, after being four days in the grave, Jesus raised from the dead, they said, “What do we, for this man doeth many miracles,” and felt the importance of exerting themselves to prevent all men going after him. So neither Celsus nor Julian dared to deny the reality of Christ’s miracles, but attempted to evade their influence, and to account for them on other principles, besides the omnipotence of the Deity. But what honest mind does not perceive the fallacy of the reasoning of these ancient and modern deists and infidels. Admitting their mode of argument to be correct; to be consistent, they must refuse their assent to all history, and deny the testimony of their own senses. But granting that miracles were wrought by the Divine power, then GOD has spoken, and the Gospel is a faithful saying, and worthy of all acceptation.

3. Again, the Scriptures contain a vast series of prophecies, some of which have already been fulfilled, others are now accomplishing, and all will be accomplished in due time. As miracles afforded a convincing and satisfactory evidence of the truth of the Gospel to the candid, in ancient days, so the fulfillment of prophecy presents an irrefragable proof of the divinity of the sacred Scriptures to every honest inquirer after truth. And would every men of science exercise the same candor and dispassion in his investigation of evangelical truth, as he does in his inquiries after scientific truth and historic fact, he would find the history of Christ better attested than that of Socrates, the history of Moses better supported than that of Solon or Lycurgus, which none pretend to doubt. He would find, in the sacred Scriptures, independent of its divine origin, says a late celebrated writer, “more sublimity and beauty, more pure morality, more important history, and finer strains of poetry, and eloquence, than can be collected from all other books, in whatever age or language they may have been composed.”

4. But what further recommends the Gospel peculiarly to mankind is, its adaptation to human necessity. It is just such a method of salvation as man wants. It amply provides for all his necessities. Is he poor? The Gospel enriches him. Is he thirsty? It gives him to drink the water of life. Is he hungry? It offers him the bread of eternal life. Is he naked? It clothes him with the garment of righteousness and salvation. Is he wounded? It heals him with the balm of Gilead. Is he sick? It restores him to health. Is he dead? It raises him to eternal felicity. “Christ Jesus is made” unto all, who believe in him, “wisdom, righteousness, sanctification, and redemption.”

Omitting the complimental addresses, usual on similar occasions, not from any disrespect to our rulers, but from a disapprobation of the practice, we advance to make a few inferences from the preceding discourse; and these must be short.

1. Our subject teaches us the immense value of the souls of men. Among all the objects of this lower creation nothing has the impress of immortality, but the soul of man. “Man,” says an elegant divine, “a creature of yesterday, frail as the tender grass, is made for immortality. The lamp which the Lord hath lighted up in his breast, will burn forever. The mind will be ever vigorous and active. No labor can exhaust it. No length of ages can waste its energy. No accumulation of guilt, or pressure of suffering, can destroy its activity. Such a mind, destined to exist and act forever, destined to the bliss of heaven or the pains of hell, lives in every human being; in the savage as in the citizen; in the Heathen as in the Christian; in the Hindoo, the Chinese and the Hottentot as in the polished European or independent American.” Its salvation has been the subject of divine contemplation from eternity. The plan was settled before the creation of the Universe. To accomplish it, the worlds were made. For the same important end, they are upheld and governed. All things are subordinated to this grand purpose. For this end, Christ Jesus came into the world, taught, labored and suffered, died on the cross, and rose again from the dead. For this the scriptures were given, and the Spirit sent.

2. We infer, that it is the duty of all men to seek their own salvation and that of others. “What shall it profit a man, to gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?” Christ has set an immense price on the souls of men, and has displayed infinite benevolence in providing for their salvation. “Can any Christian be a stranger to the enlarged views, the benevolent desires and pleasing designs of the glorious Redeemer?” “Does not every pious man resemble Christian love to the souls of men? And can he be satisfied with anything short of all that infinite love designs? The Christian feels for his fellow men. He considers their temporal interests, and promotes them; their temporal wants and sufferings, and relieves them. “But when their spiritual interest is before him; (declares an eloquent and pious writer)—when the value of their souls, and the prospect, which the gospel opens, of immortal happiness in the world to come; his bowels of compassion are moved; his tenderest affections are kindled; pure and heavenly love warms his soul. He longs for the eternal felicity of kindred and friends, of his country and the world. His heart’s desire and prayer to God is, that all men,” in the reach of mercy, “may be saved; that all human beings may forsake their evil ways and turn to the Lord; that his kingdom may come, and his will be done on the earth as it is done in heaven, “that his way may be known on the earth and his saving health among all nations.” With this holy affection reigning in his heart, the fervent devoted Christian presents himself a living sacrifice unto God; and counts it a privilege to do and suffer anything for the advancement of His cause. He is ready to endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus, with eternal glory.” “In this state of mind no difficulty discourages; no danger alarms. He is steady to his purpose, as resolute, active and patient in pursuit as the restless miser or ambitious conqueror. And as their desire of wealth and of conquest is insatiable and unbounded; so is his desire for the diffusion of Christian knowledge and happiness. Every degree of success attending the dispensation of the Gospel, even a single instance of conversion among the weakest and meanest of mankind, yields him the purest pleasure. But this pleasure only increases desire. His enjoyment of the good already attained urges him on to the pursuit of more. The progressive enlargement of the kingdom of Christ will constantly enlarge the benevolence of his heart. While there is a nation or tribe under heaven not subdued to Christ, the enlightened, fervent Christian cannot rest. His unalterable object is, that the knowledge of the Lord may fill the earth. His heart beats high for the conversion of the world. This, my dear brethren, is the true spirit of our holy religion. This is the affection which glows in every new-born soul. This is the principle which governs and animates the Church of Christ.” “In the name of him,” therefore, “who died on Calvary, we call upon you, O Christian, to labor for the salvation of beings who will never die. Of what consideration is their nation, climate, color, language, government, education and manners? Here all distinctions vanish. Learned and ignorant, refined and rude, honorable and base, are all on a level in point of accountableness to God, and immortality of soul. Rise, then, above all the distinctions which misguide our judgments and our hearts, and seek the salvation of this great family of immortals.”

3. Our subject teaches the abundant fullness, which God has provided for the salvation of immortal and precious souls. What could infinite wisdom devise, infinite goodness prompt, or infinite power do more, than they have done, or will do, to effectuate the salvation of man? The treasure of heaven is given; the bowels of divine mercy are displayed; the foundation is strong and broad, such as infinite wisdom and goodness would have it. There are the best means of instruction, a perfect righteousness, a complete atonement; all things are ready. The conditions are moderate and reasonable; the offer is generous and free; the motives are powerful and animating. This great salvation is sufficient for all men; for Asiatics and Africans; for Europeans and Americans; for men of every grade and rank; for Magistrates, Legislators and People. It is sufficient for the poor and the rich, bond and free; and for teachers and those who are taught. And all stand in need, perishing need, of it. Millions unnumbered have accepted, and yet there is no room.

4. Our subject teaches that there is safety in no other but Christ Jesus. Has he come into the world to save sinners? Then no other can save them; all others are thieves and robbers, who have been before or since Christ, who have pretended to be saviors; and those, who have trusted in them, have perished. Is there any other name given under heaven, or among men, by which men can be saved? Is it not time for us to look out for safety; and cursed is he, that trusts in an arm of flesh. Where shall we go but to God, to the Savior? He fainteth not, nor doth he grow weary; he has everlasting strength. He is able to save to the uttermost all that come to God by him. “When the poor and needy seek water, and there is none, and their tongue faileth for thirst; I the Lord will hear them; I, the GOD of Israel, will not forsake them.”

5. If there is safety in no other but Christ, how important is it, that the Gospel be published to all the world. This was the command of Christ, to “preach the Gospel to every creature,” to “disciple all nations.” This command expresses the benevolence of Jesus, and displays the infinitude of his love. It is not confined to the apostles and primitive ministers; it is limited to no age nor nation. Its obligation binds Christians “always, even to the end of the world.” The motives, which excited the Apostles to preach the Gospel to all nations, have not lost their energy; they remain in full force. Their salvation is as necessary, as important, and as easily effected.” It is the duty of ministers to preach; of others to help. The Messiah is given to be a light to the Gentiles. They must hear the glad tidings. “But how can they hear without a preacher? And how can they preach except they be sent?” Ministers must preach, and other Christians must encourage, send and support them in this great and benevolent work.

6. Finally, if there is salvation in no other but Christ Jesus; how important is it, that all of every rank, high and low, should comply with the terms of the Gospel, while they have the offer? Now is the accepted time, now is the day of salvation, for the present generation; but the opportunity may soon be past. We live in an age of revolutions and wonders. Sudden changes are passing on the nations and kingdoms of the world. Nation has risen against nation, and kingdom against kingdom. Every crown, almost, has been overturned; every scepter broken; every throne shaken or demolished; every government revolutionized. God has arisen to punish the nations, and to pour out the cup of his indignation on the inhabitants of the earth. What wars, and rumors of wars! What desolations and devastations by land and sea! What unusual tempests and seasons! What earthquakes and pestilential diseases in divers places! What fearful apprehensions and forebodings of evil! What jeopardy of life, liberty and property! Is it not important, then, that we secure the best interests of our immortal souls? But this can be done only by our becoming Christians. Let our hearts, then, be Christian; let our lives be Christian; let our sentiments be Christian: let our rulers of every grade be Christians; let our teachers be Christians; let all the people be Christians. Let our laws promote Christianity, and our influence encourage it, and our interest support it. And may the Almighty and Eternal GOD Christianize the whole world.

Moses Welch (1754-1824) graduated from Yale in 1772. He made saltpeter with Samuel Nott for the American army’s powder supply during the Revolution. Welch was pastor of a church in Mansfield, CT (1784-1824). This election sermon was preached by him in Hartford, CT on May 14, 1812.

ILLUSTRATED

IN A

SERMON

PREACHED BEFORE THE

HONOURABLE GENERAL ASSEMBLY

OF THE

STATE OF CONNECTICUT,

AT THE

ANNIVERSARY ELECTION,

IN THE CITY OF HARTFORD, MAY 14, 1812.

BY MOSES C. WELCH, D. D.
PASTOR OF THE CHURCH IN NORTH-MANSFIELD

At a General Assembly of the State of Connecticut, holden at Hartford in said State, on the second Thursday of May, in the year of our Lord one thousand eight hundred and twelve.

ORDERED, That the Honourable Calvin Goddard, and Mr. Roger Waldo, present the thanks of this Assembly to the Rev. Moses C. Welch, D. D. for his sermon, preached at the Anniversary Election on the 14th day of May instant, and request a copy thereof that it may be printed.

A true copy of record,
Examined by
THOMAS DAY, Secretary.

DANIEL vi. 3.

Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the King thought to set him over the whole realm.

DURING the Babylonish captivity, Belshazzar, a descendant and successor of Nebuchadnezzar, commanded that Daniel should be clothed in scarlet, with a chain of gold about his neck, and be proclaimed the third ruler in the kingdom. This honor was conferred on him because he interpreted the hand writing upon the wall of the palace, which pointed out the king’s overthrow, and that the kingdom should be transferred to the Medes and Persians.

When Darius the Median came to the throne, he appointed over the kingdom an hundred and twenty princes to superintend the public concerns. Three presidents were appointed over this number of princes; one of whom was considered as possessing supereminent talents, and was clothed with superior authority. This honor was conferred on Daniel. Though one of the children of the captivity, and a despised Jew, he was honored as prime minister of state, and chief magistrate under the grand monarch of the Medo-Persian empire. He was thus honored because an excellent spirit was in him.

Daniel in his natural state was like other men. Aside from special grace, and the supernatural agency of the divine Spirit, he was, like other men, “far from righteousness,” a stranger to God, and totally destitute of moral goodness. But as God prepares men for the post he designs they shall occupy, so Daniel was eminently qualified for his dignified station. He was furnished with natural and acquired talents, well suited to the elevated rank to which the providence of God raised him. Possessing an excellent spirit, he was appointed to the highest office within the king’s power to bestow upon him.

It will not, it is presumed, on this very interesting occasion, appear either improper or untimely, to consider, and bring into view, some things implied in the excellent spirit of Daniel; and then to offer a few reasons why this rendered his promotion to office highly suitable.

I. I am to consider some things implied in the excellent spirit that was in Daniel.

It is obvious, in the first place, that he was a man of great natural wisdom and understanding.

From the history of Daniel it is exceedingly evident that he had a strong, discerning mind, and an uncommonly sound judgment. The God of nature formed him for public life, and designed he should fill important stations, in a civil capacity, as well as in the church. He furnished him, therefore, with such a cast of mind, and all that natural discernment, and strength of judgment, suited to the station to which he was appointed in the divine plan.

Men are sometimes put into office who have not the requisite talents. Such men are an injury to the public interest, and their administration brings a blot upon themselves. The hand and providence of God, however, must be acknowledged in the exaltation of such men. The Lord has the same right to punish a people by a bad ruler, as by a tempest, an earthquake, or a pestilence. And this is often done in the course of his righteous government over the nations. He dealeth in this manner, “that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.” ¹ But when God designs a man shall act well in a high station he always gives him the necessary qualifications. Hence Daniel was liberally furnished with talents well suited to the dignified station he was to fill, in the empire under Darius. The Lord gave him strong powers of mind, equal, or superior, to any in that age of the world. No man among the captive Jews, nor among all the subjects of the Medo-Persian monarch, could be found, in the estimation of Darius, equal to Daniel.

We may further observe, that, with a strong mind, and sound judgment, Daniel possessed extensive information.

He probably enjoyed the means of cultivating and improving his natural talents, in early life, to a degree superior to his cotemporaries in general. We may rationally conclude he went into Babylon with a greater stock of information than was common to the youth of that age and nation. Hence we find his name first on the list of those who were noticed by the officer of Nebuchadnezzar, when seeking for the most able and promising young men to stand before the king. And he was designated, with three others, as the most suitable to learn the Chaldean language, and be instructed in all the science of that country. ² Devoted to study, and instructed by the most able teachers, at the end of three years they were presented to the king, and were found, in all matters of wisdom and understanding, ten times better than all the magicians and astrologers in the realm. ³

God can, if he please, give men, in an extraordinary manner, as much knowledge as the human mind is capable of receiving. But it is usual to obtain it by a regular course of study. Though Daniel had the extraordinary teachings of the holy Spirit, yet he gained a fund of knowledge by those means which he enjoyed, under the ablest instructors. In this way he was possessed of uncommon, extensive, and most useful information. He had an excellent spirit of wisdom and knowledge.

He possessed, moreover, in a true sense, the fear of God. Persons are said to fear God who are totally destitute of religion. Even the fallen spirits of darkness, who are doomed to everlasting woe “believe and tremble.” ⁴ Wicked men often tremble in view of that ceaseless torment which will be the portion of the ungodly. Believing that such characters must “drink of the wine of the wrath of God,” ⁵ they fear and tremble. They fear the justice of God while they hate his character. But the excellent spirit of Daniel produced a fear different both in its nature and effects. As a friend of God, and having an heart warmed with divine love, he feared to dishonor his name, wound his cause, or, in any sense, offend him. He feared God as a dutiful and affectionate child fears a kind, indulgent father. The honor of Jehovah lay near his heart, and a sincere affection for his amiable and most excellent character, influenced him in the various actions of life. The divine law was beautiful in his view, and it was the desire of his whole soul to obey it in all its demands. He had an excellent spirit of the love and fear of God.

This excellent spirit consisted, also, in a sacred regard to the public institutions of religion.

We may conclude, without any doubt, that a man so completely under the influence of love to God, will pay a sacred regard to those public religious institutions which are established by divine authority. Such a man, whether in public or private life, will, unquestionably, regard the Sabbath as a divine institution. He will not, on the Sabbath, pursue any secular business, nor indulge himself in the pleasures and common amusements of life. As the Sabbath is holy by the authority of God, and consecrated to spiritual concerns, so he will lay aside all his secular business, and observe the day with that decent attention and solemn reverence which the nature of the institution requires. From a view of the character of Daniel we conclude, without any doubt, that he observed the Sabbath as a day to be devoted to God, and consecrated to the concerns of the soul.

The excellent spirit of this public officer would induce him, also, to attend the social worship of God on the Sabbath. From the remotest ages, to which our information extends, God’s people have, universally practiced religious worship, in a social manner, on the Sabbath. This practice has been sanctioned as well by Jesus the founder of Christianity, as by the most worthy part of mankind from the earliest ages of time. And may we suppose it was neglected by Daniel? Did he think it beneath his dignity to meet with God’s people for worship? Did he view the social duties of religion unworthy of the notice of rulers, and beneath the dignity of men in high life? Alas! “great men are not always wise!” But this great man was wise both for time and eternity. He never looked down upon the social worship of Jehovah, nor treated the public institutions of religion with a sarcastic sneer. He was, indeed, greatly delighted in the worship of God, and thought himself highly honored when admitted to intimate communion with the most High. He never, in his own view, appeared in a more dignified attitude than when bowing, with fellow saints, before the sacred altar, and offering a solemn sacrifice to God.

Again: The excellent spirit of Daniel induced him to perform, statedly, the duties of private devotion. Such is human depravity that men often observe the public institutions of religion from bad motives. And they as often swim with the tide. When the current of public opinion is in favor of divine institutions, they will treat religion with decency, externally regard the Sabbath, and attend the social worship of God; especially when abroad on public business, though total strangers to piety of heart. Such men, for the most part, entirely neglect the exercises of private devotion. The religious duties of the family and closet, by men of the world, are not considered of any great importance. Strangers to piety have no intercourse with heaven. Though in peculiar distress, or under the pressure of some alarming providence, they may for a season maintain a form of private devotion, they do not hold out. It soon becomes a burdensome business, and the language of the heart is, “What profit shall we have if we pray unto him?” God has no share in their affections, and is not, with any sense of obligation, in all their thoughts.

Daniel was a different character. He was, eminently, a man of prayer. A friend to God, and enraptured by intercourse with heaven, he performed the duties of private devotion from a principle of real affection for the object of worship, and a cordial delight in duty. His enemies knew his character. They agreed, with one voice, that no accusation could be supported against him except in things “concerning the law of his God.” With this view of Daniel they persuaded the king to pass a royal statute that whosoever should ask a petition of any God, or man, save of the king, for thirty days, should be case into the den of lions. But did Daniel regard the prohibition? Did the awful penalty appal him? He feared the Lord. He knew his God, and not man was to be worshipped and obeyed. He could not be deterred from the service of God by the most powerful opposition; even by these awfully terrific threats. He persevered in a religious course, and statedly performed his devotional duties, in the very face of this regal mandate, and the enmity of those numerous and watchful sycophants of the Persian court. An excellent spirit was in him.

Further: He was a man of a courageous, intrepid spirit.

True courage consists in feeling a sense of danger, and at the same time possessing a steady, unshaken mind. The man of true courage is cool and collected in the midst of danger. When compassed with the most pressing difficulties, with liberty, and even life at hazard, he keeps his eye on the duties of his post, and steadily follows the calls of providence.

This courage may be constitutional, the offspring of a natural fortitude of mind; or it may spring from a firm reliance on God, and a religious confidence in his divine protection. Daniel, unquestionably, had both. Can we doubt this when we see him, with the full prospect of being cast into the den of the most terrible of all beasts, opposing the king’s decree, and upon his knees before God in prayer, three times a day? The natural and religions fortitude of Daniel prepared him to meet, with a steady mind, all the clamors of his enemies, with their malicious attacks upon his reputation and life. He was thus enabled to prosecute the duties of his post, and render honor to his God, even at the risk of life itself. What an excellent trait this in the character of a public officer? How peculiarly needed in the evil day of turmoil and confusion? When the reputation of the faithful servant of the public is maliciously assailed, and his character stabbed by the venomous tongue of slander, what so necessary and useful as the fortitude, the wisdom, the piety of Daniel?

I may not forget to observe that “an excellent spirit was in him,” as he had an ardent desire to promote the general good. He did not seek the good of a single friend, or a few favored individuals, to the exclusion of all the rest of the community. Nor did he aim at the interest of one particular nation, to the injury of others. A man of Daniel’s natural talents and religious attainments would not, so far, deviate from the rules of benevolence and good policy.

Iniquity will never be transformed to righteousness by royal authority; nor the nature of benevolence and selfishness assimilated by the power of rulers. Crowned heads and dignified officers, who are, often, no better than royal cut-throats, and exalted robbers, get to themselves great renown by those deeds which would send a private individual to the state prison for life, or consign him to the hand of the executioner.

What some consider as true patriotism is the very essence of selfishness. Individuals have rights which may never be infringed for the benefit of other individuals. Towns and states have rights peculiar to them as such, and these may not be invaded. There are, also, national as well as individual rights, which are to be sacredly regarded. It is wrong in the nature of things, and therefore a moral evil, to invade the rights of one nation for the benefit of another. A nation of untutored savages are no more to be molested in their natural rights, than a people in the highest state of civilization.

True patriotism is consistent with perfect benevolence. It, therefore, supposes desiring the good of our own country consistently, and in connection, with the interests of other nations. This is true patriotism. And this grows out of that piety which consists in supreme affection for God, and a cordial regard for our fellow sinners; which aims at the glory of Jehovah, and the increase of happiness in the rational system. This is the spirit which rulers ought to possess, however diverse from many exalted characters in this fallen world. And this, it is presumed, is the “excellent spirit” that was in Daniel. Sincerely aiming at the general good, he endeavoured to form his principles of government, and to calculate the rules of his administration, upon the perfect scale of, what we now call, Christian benevolence.

To do to others as we would that they should do to us is a perfect rule, and it is as binding on nations as individuals. This is that righteousness which dignifies and exalteth a nation; while the contrary is a part of that debasing sin which is a reproach to any people. Such as make war and shed blood either to gratify human passions, or to extend empire, imitate the Alexanders, the Neroes, the Napoleons of this ungodly world, more than those benevolent rulers who possess the “excellent spirit” of Daniel.

I am now.

II. To offer some reasons why this excellent spirit of Daniel rendered his promotion to office highly suitable.

Of the many reasons which might be offered we will notice the following.

In the first place, a man of such a spirit would be likely to honor his post.

A public station is honorable; and it is important for the good of men that it be held in high repute. The character and conduct of public officers either raise or sink the post, in point of respectability, in the public estimation. Should judges and counselors of state mix with the common herd of low characters; or the representatives of a free people join indiscriminately with the vicious and profane, how it would disgrace their station! Should the chief magistrate of the state, or the first ruler of the nation, take abandoned sinners to his bosom, deride the gospel of Jesus, speak contemptuously of the son of God, and revel in a black catalogue of crimes, how debasing to the office!

But a different course does honor to a public post. When men in office act with a dignified deportment, manifesting a disposition to honor God, and promote the religion of the Bible, it does honor to them as rulers, and adds dignity and respectability to the office. When to this they join such a line of conduct as promotes the good of men, and increases the happiness of those over whom they rule; they appear well in view of the virtuous part of the community, and command the respect, even of the disorderly and profane. It is said of Epaminondas, the Grecial philosopher and general, that he had scarcely any vice, and almost every virtue to distinguish him from the rest of mankind. And that he so behaved himself in exalted stations, as did more honor to dignities than dignities to him. ⁶

Such a ruler was Daniel. His enemies hated him, and sought his destruction, not because there was anything bad in his administration or character, but because they possessed the rancorous feelings of disappointed ambition. Daniel was raised above them. He possessed the highest confidence of the king, who placed him first among all his officers. And he so discharged the duties of his elevated station as to answer the raised expectations of Darius. He was so wise, just and good in his administration, that his bitter enemies could support no accusation against him. His conduct, both in a civil and religious view, was so upright, noble and dignified, as to do great honor to the station in which he was placed.

His appointment to office was highly suitable, also, because his character insured fidelity to the public interest.

Men are influenced by various motives to act well in office. A man may aim at the public interest merely on selfish principles. So long as it will secure his own popularity, and promote his private interest he will act well for the public. But in this case there is no bond by which he is holden to perseverance in the path of righteousness. The moment the tables are turned his course is changed. Let him only feel safe as to public opinion, or have an opportunity of making his own private fortune, and the public interest is sacrificed at a blow. Such a man will, to-day, be a warm republican, blazon with zeal for universal freedom and the rights of man, swearing eternal enmity to kings and crowned heads. Tomorrow, he will throw off the mask, grasp at power, become an emperor, reign as a despot, and struggle to bring all nations to his feet.

The man of an excellent spirit is possessed of more noble views, and influenced by vastly different motives. He is, continually, under the influence by vastly different motives. He is, continually, under the influence of a solemn view of accountability. Sensible of the divine omniscience, he believes that all his secret designs, as well as public actions, are open to the view of God. He knows the day is fast approaching when God will bring every work into judgment, with every secret thing. He looks to the solemn period when rulers and subjects will stand on a level at the bar of Jehovah, and receive the reward of their deeds. In view of that solemn day, and awful process, he acts in public and private life; and, as a friend to God and man, performs faithfully, the duties of his station. To secure fidelity to the public interest, faithful men who fear God and hate covetousness, are to be appointed to office. As Daniel was eminently such a character, so his promotion was highly proper.

Further. It was so because it would promote the public good.

When men of an excellent spirit hold the reins of government, the people are generally prosperous and happy. The sacred and profane history of the world will confirm this position. What nation has not prospered under the government of wise and godly men? This was the case with Israel, most evidently, for a number of centuries. Whenever God designed their prosperity, he gave them wise and good men to rule over them. And he often punished them by the administration of some abandoned wretch; some vicious, unfeeling, impious tyrant. How happy were God’s ancient covenant people under the administration of Solomon, Josiah, Hezekiah, Asa, and Nehemiah, with a long catalogue of excellent characters? And how different the picture with the dark shades drawn from the reign of Ahab, Manasseh, Jeroboam, and a group of wretches that brought misery and distress on the land and people of God!—If we come nearer home we cannot avoid calling to mind the unexampled prosperity of our own country, under the administration of the most able statesman, and wise ruler that has lived for ages. Future generations, from the page of history, will contrast the happy state of united America, under the guidance of the immortal Washington, with our present deranged, distracted, disgraced condition. Yea, what man, with the facts before him, will not, by irresistible conviction, be compelled to acknowledge the beneficial effects of electing able and wise men to the first offices, in this state?

Connecticut has moved on regularly for more than a century and an half, ⁷ and been, in a singular manner, prosperous and happy. We have had a succession of rulers, first in office, who by profession and external deportment, have feared God, and reverenced his institutions. Under their wise administration the state has prospered. No nation of men, nor can any state in the union, boast of so great prosperity and happiness for such a course of years. And we, equally, out-vie all other people in the number and extent of our privileges, both of a civil and religious nature. In the means of education, and the general diffusion of information, with the equal enjoyment of liberty among all ranks of people, we exceed what falls to the share of any spot on the globe. In these respects we stand unrivalled in the annals of time. And to what can this be ascribed but the blessing of God upon the labors, and faithful services, of a long list of able, wise, godly men that have ruled over this state? From the venerable and pious Haynes ⁸ down to the late excellent, beloved and much lamented Trumbull, the powers of government have been exercised to general satisfaction, and, almost, without a stain. Yea, delicacy will forbid me to name, on this occasion, one of later date, who for wisdom, piety, firmness and integrity, is not exceeded by his predecessors. ⁹ Strangers to the delusive arts of intrigue and duplicity, which under a cloud of mystery envelope public measures in total darkness; they have neither needed the aid of “secret service money,” nor lavished thousands of the public treasure upon worthless tools to accomplish arty designs, or bring about selfish ends. Open sincerity and honorable frankness, the striking characteristics of an “excellent spirit,” like the resplendent gens in the breast-plate of the Jewish high priest, have given a sparkling lustre to the counsels of Connecticut.

When we call to mind the worthies who have guided the public affairs of this state, we may, confidently and affectionately, recognize their administration to have been “as the light of the morning when the sun riseth, even a morning without clouds.”

Once more. It was highly suitable Daniel should be appointed to office because it would promote the moral interest of the community.

The moral good of a person, or people, is as much more important than their civil or political interest, as eternity exceeds time. Time is short. The period for enjoying good, or suffering evil here, is but momentary. In this life we are fitted for a never ending existence; and men are greatly influenced in their feelings about moral things by the conduct of others. The influence of example is exceedingly great; especially the example of men high in office. Rulers may do much to encourage morality and religion in society. If the public officer be virtuous, fear God, and sacredly regard divine institutions;–if he be a man of prayer, and eminent for practical godliness, he does not bear the sword in vain. He is a terror to evil doers, and encourages men to do well. The benefit of his administration, in a moral view, is incalculable.

The religious feelings and conduct of Daniel had a surprising and extensive influence. He persisted in worshipping the true God in the face of a most powerful opposition; and this opened the door to a train of wonderful events.

He was cast into the den of lions, and miraculously preserved. The king was greatly affected with his wonderful deliverance, and made a decree that, throughout all his empire, men should everywhere fear and tremble before the God of Daniel. How amazing was the influence of one godly ruler! It extended through the vast dominions of the Persian monarch. Was it not then highly suitable such a man should be exalted?

In the improvement of the subject we are led to remark, in the first place, that the rulers of states and nations ought to be governed, in their administration, by Christian benevolence.

Would rulers and potentates of the earth calculate their principles of government upon this perfect scale, making “righteousness the girdle of their loins, and faithfulness the girdle of their reins,” war and shedding blood would universally come to an end. In this way we are to expect the introduction of that happy state of the world, so much the subject of prophecy. We are looking for the reign of righteousness and peace on earth. The scriptures point out an approaching period when, in the figurative language of prophecy, “The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them.” When the “root of Jesse shall stand as an ensign of the people, and his rest shall be glorious,” wars will come to an end, the world be filled with the knowledge and love of God, and the peaceful reign of Christ extend over the whole earth.

This happy state of the world will not supersede the necessity of rulers. There is subordination among the glorious inhabitants of heaven; and this will exist in the most perfect state of society on earth. God will, probably, introduce this happy state of the world by inclining the people, universally, to promote godly men to office. Such characters will make Christian benevolence the rule of their administration, and so peace will prevail through the world. In this way kings will become nursing fathers, and queens nursing mothers. At that period demagogues and tyrants will either be converted to the feelings of the humble followers of Jesus, or be sent to that place where there will be full scope for their selfish, turbulent, aspiring dispositions, under their prime leader, the first apostate, to all eternity.

2. The subject leads to remark that the public interest is greatly endangered by the promotion of bad men. It is an aphorism of eternal truth that “The wicked walk on every side, when the vilest men are exalted. ¹⁰ Under the administration of unprincipled, vicious men, the enemies of God will hold up their heads, and become bold in sin. Having the countenance of great names they feel easy in crimes that debase human nature, and expose them to the wrath of God forever. Man has a natural inclination to sin, and is, in many instances, deterred from it only by the dread of public odium. Let this dread be removed by the example of great men in office, and iniquity is committed with greediness. It is almost as fatal to the morals of a country as to establish iniquity by law. There have been attempts to persuade the good citizens of this country that incorrect moral sentiments, or vicious characters, are no bar to the first offices. It has been said with great assurance, and as much impudence, that sentiment and moral character form no part of the qualities of a civil ruler;–that a man may be a wise statesman, and a good ruler, who worships any God, or no God. This idea, the child of Satan, by the infamous prostitute impiety, has too far obtained credit, and the evil is now visible. Infidelity is countenanced, iniquity hath increased, the accursed demon of discord stalks, in triumph, through the land, and our country is driven to her wits end. The morals of a country cannot be endangered by anything more than the promotion of unprincipled and vicious men. A nation of infidels, never did, never can, prosper.

It is of incalculable importance to guard the principles, and secure the morals of our youth. Were the system of education suited to the feelings of such as wish to encourage infidelity and licentiousness, a few revolving seasons would produce a total change in the moral complexion of this state. Too much caution cannot be used to guard the rising hope of our land against those demoralizing principles that have buried in ruins the liberties of other countries. The fairest portion of Europe is now held up, as a beacon, to warn us of our danger. If we are ever caught, completely in the vortex, we shall be hurried down into the great deep of political and moral wretchedness; for we shall then have men to rule over us who have the “teeth of a lion, and the cheek-teeth of a great lion!”

When the sentiment becomes general that infidels and debauchees are as good characters to rule over men as virtuous believers in Jesus, we may bid farewell to liberty, and our highly valued privileges. We may then cry, with tears of lamentation, O Connecticut, hadst thou known, even thou, in this thy day, the things that belong unto thy prosperity! But now they are hid from thine eyes! For an Ichabod will, certainly, be inscribed upon the fair inheritance transmitted by our worthy, departed ancestors. Of such rulers every good and well informed citizen will say, O my soul, come not thou into their secrets; unto their assembly, mine honor, be not thou united!

3. The subject presents a serious idea respecting the subordinate civil officers of the state. Is it not vastly important that men of an excellent spirit should fill those offices? Much depends, let the speaker modestly observe, upon the execution of the salutary laws of the state. If no notice be taken of the open violation of law it sinks the dignity of authority, detracts from the importance and solemnity of an oath, and paralyzes the arm of government. We depend on the ministers of justice not only to protect us in the quiet enjoyment of our civil rights, but to encourage the moral interest of the state. And how can this be done while the penal statutes are not put in force? Solomon pertinently observes, “Because sentence against an evil work is not executed speedily; therefore the heart of the sons of men is fully set in them to do evil. ¹¹

As a mark of public indignation, and a terror to men, certain crimes are to be corrected by force of law. By this criminals may be reformed, and their families saved from wretchedness and woe. Were the laws against tipling houses and drunkenness rigidly executed, how many miserable wretches might be saved from perdition; how many wives from unspeakable distress; and what great numbers of miserable children from hunger and rags?—Was every instance of open profanity punished to the extent of law, our ears would not, so often, be offended by the sacrilegious abuse of the awful name of Jehovah.—Were exertions made by the united force of the civil powers to suppress the growing violation of God’s holy day, we should not, every Sabbath, be disturbed by the noise of travelling, on common business, or for the purpose of amusement. Yea, we should not, as is common, see men laboring in the field, on the Lord’s day. Let the speaker unite his feeble voice, with the loud cry of many, from various parts of our land, for some vigorous exertions to check the growing evil. Let not practical godliness, by consent of authority, be driven from our country. Oh, let not our children be taught to forget the Sabbath, when we are in the dust! The correction of these evils depends much on the fidelity of the ministers of justice.

Let me, furthermore, observe with great deference to the constituted authorities of the State, that legislators have, in our subject, a noble pattern for imitation.

Daniel was elevated to office “because an excellent spirit was in him.” The character of that man of God affords to the chief magistrate, and legislative authority of every grade, a most excellent example. They are to seek the public good by enacting salutary laws, and appointing faithful men to execute them. While they guard and support our literary institutions, encourage the means of education for children, and take effectual measures to suppress vice, and secure the morals of the rising generation; they are eminently promoting the political and moral interest of the state. By a cordial affection for the founder of Christianity, with an open defence, and practical support of his holy religion, they become the “ministers of God for good unto the people.” Like Daniel they love the true God, and like him will risk everything for his honor.—This may excite the opposition of turbulent spirits, and produce vollies of slander from them that have “not known the way of peace.” If the whole force of a numerous herd of evil counselors was brought into action against such an “excellent spirit” as Daniel, can faithful men escape? The loud “hosanna to the son of David,” sounding from the multitude, when Jesus entered Jerusalem, was soon changed to the cry of “away with him from the earth—let him be crucified.” The shafts of malice have ever been thrown at the faithful. But they rarely make a deep wound. The great mind looks down with a dignified indifference, and says with an Apostle, None of these things move me. Under the trials of this kind there is nothing will so animate and support the faithful servants of the public as a consciousness of integrity towards God, and fidelity to the public interest. Neither cast down by the obloquy of invidious tongues, nor elated by the praises of flattering sycophants, they may enjoy the sweets of a peaceful conscience, and joyfully expect the final approbation of a merciful God. While such a course will render them eminently useful, it will give them peace in the hour of serious reflection, console them at the approach of dissolution, insure them acquittance at the final judgment, and exalt them to the state of “kings and priests unto God and the Lamb.”

Relying on the candor and patience of this respectable assembly, I observe further, that the ministers of religion are seriously reminded of the obligation to fidelity in the duties of their office. Influenced by the “excellent spirit” of Daniel we are to aim at the honor of God, and the good of our fellow men. To answer these important ends we are to enforce the doctrines of the cross, and persuade men to become reconciled to God. It is a high commendation of the religion we preach, that such as cordially embrace it become good members of society. The best citizens in every country, where the banner of the cross has been displayed, are those who cordially embrace the religion of Jesus. This holy religion transforms the prowling wolf to an inoffensive lamb, and changes the ravening leopard to a gentle kid.—Wherever Christianity has prevailed it has always ameliorated the state of society. The most barbarous and savage customs have been exchanged for the peaceful habits of piety and love. Instead of the barbarity of the untutored savage we find the kind hospitality of the good Samaritan. While this wipes away the scandal of the cross, it highly commends the religion of the lowly Jesus. And it shows the excellency and importance of those institutions for spreading the knowledge of Christianity, and the dissemination of the word of God, which the faithful ministers of the gospel in all Christian countries encourage and support. How benevolent, how godlike, to put the word of life into the hands of the poor, and extend the religion of Christ even to foreign climes! And how animating the idea that the “sun of righteousness” is about to arise upon the heathen world, “with healing in his wings,” and with divine light overspread the dark regions of the globe! The morning star has actually risen. Light springs up in the east, and the long expected day is ushering in. Many of our fellow-servants begin to “run to and fro” to carry the glad tidings of salvation to the perishing heathen. Christian knowledge is overspreading the pagan world, and multitudes are bowing to Jesus in those places that have been eminently “the habitations of cruelty.”

Instead of disturbers of the public peace, then, and “those that have turned the world upside down,” ¹² as the enemies of the cross invidiously represent us, we are the highly favored instruments of great good to our fellow sinners. The sum of our teaching is that men must fear God, love Jesus and one another, obey rulers, and seek the good of civil society. While, therefore, we are teaching men to be good citizens, we are leading them to comfort and peace on earth, and eternal blessedness in heaven. This may support us under all the burdens of the way. We shall reap in due time if we faint not.

This anniversary points us to the close of our ministry. How short the period since we were assembled in this house on a similar occasion! We are borne, imperceptibly, down the stream of life. How many of our fellow-citizens who were here one year ago will be here no more! The end of our labors approaches with unabating—yea, I had almost said, with increased rapidity. The death of five of our fellow-servants the year past, calls us to keep in mind the account we must render of our stewardship. ¹³ They have finished their course, and are gone, we hope, from long and eminent usefulness, to the rewards of the faithful. A loud call this to increased fidelity in the service of our master. And to this there are many and powerful motives. The honor of the glorious Redeemer—the good of civil society—the salvation of immortal souls, and a bright crown of glory to ourselves:–These are motives to diligence and fidelity in the work assigned us. Though briars and thorns may be in our path, yet if we run well we shall obtain the prize. The devil may possibly cast some of us into prison, and we may have tribulation ten days, yet “He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks,” hath said, “Be thou faithful unto death, and I will give thee a crown of life.” ¹⁴

Finally. The citizens, at large, may draw instruction from our subject. If such be the character of a good ruler, and so important the benefits of his administration, then a wise people will feel their dependence upon God for good rulers. And in electing to office they will be influenced by the fear of God, and a regard to the public interest. By a wise election of good and faithful men to the first offices, we have been, hitherto, preserved. We hold an elevated rank in point of privileges, and have abundant cause of gratitude that we have our judges as at the first, and our counselors as at the beginning. That Connecticut may never be destitute of men of ‘an excellent spirit,’ to fill the first offices, will be the devout wish and the earnest prayer of every wise and virtuous citizen.

While the good people of the state are sensible of their invaluable privileges, may they have wisdom and firmness to defend them. May they, above all, and first of all, choose the fear of God, cordially embracing the gospel of his Son. While such a course will afford them the best security for the continuance of their civil rights, it will present a safe barrier against the terrors of death, and prepare them for the beatific joys of saints and angels above.

Ere long, my fellow-citizens, we shall be, either suffering those horrors which are the certain consequences of immoral sentiments and corrupt manners; or, joyfully, reaping the rewards of a life devoted to God, and the good of men. Such as view these things in the light of revelation, seriously anticipate the awful solemnities of the period when God our Saviour will come down to judge the world. In the grand assembly that will stand before the son of man we, of this congregation, shall not be indifferent spectators. We shall feel an interest in the transactions of that day vast as the infinite value of the soul; solemn as eternity! The once despised man of Nazareth, arrayed in the awful glory of the supreme God, will address those who have received the atonement by faith, and humbly served him here, with a “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” But such as have despised his truth, and rejected the offers of life, he will doom to the regions of darkness and interminable despair.

Let us then, my fellow sinners, feel the force of these interesting realities, knowing that Now is the accepted time; behold now is the day of salvation! And when the Lord Jesus shall give to every man according as his work hath been, may we, through his abounding grace, have a seat among the shining ranks in glory, and celebrate the praises of God our Saviour, forever and ever.

Amen.

Endnotes

1. Dan. iv.17.

2. Dan. i. 3, 4, 5, 6.

3. Dan. i. 20.

4. James ii. 19.

5. Rev. xiv. 10.

6. Goldsmith’s history of Greece, Vol. 2. P. 10.

7. The first constitution of government for Connecticut, was agreed on, and adopted, by all the free planters, convened at Hartford, Jan. 14, 1639. Trumbull’s Hist. of Con. P. 95.

8. Governor Haynes was elected on the second Thursday in April, A.D. 1639. Trumbull’s Hist. of Con.

9. When this discourse was penned, the writer could not foresee that the worthy character alluded to in this paragraph would be present, otherwise his delicacy might not have been put to the severe test which the delivery of it may have occasioned. It was also confidently expected that the present excellent chief magistrate, for whom the writer has a high respect, would be at the head of the assembly, which is the only reason for not particularly naming governor Griswold in the list of the first political luminaries of Connecticut.

10. Psalm xii 8.

11. Ecclesiastes viii. 11.

12. Acts xvii. 6.

13. Rev. Noah Williston, of West-Haven, AEtat. 85.; Rev. Joel Bordwell, of Kent, AEtat. 80.; Rev. Cyprian Strong, D. D. of Chatham, AEtat. 67; Rev. John Gurley, of Exeter, in Lebanon, AEtat. 64.; Rev. David Huntington, of Lyme, AEtat 70.

14. Rev. ii. 10.

This election sermon was preached by Rev. Thomas Beede in New Hampshire on June 6, 1811.

SERMON,

PREACHED AT CONCORD,

BEFORE

HIS EXCELLENCY THE GOVERNOR,

THE HONORABLE COUNCIL,

SENATE, AND

HOUSE OF REPRESENTATIVES

OF THE

STATE OF NEW HAMPSHIRE,

JUNE 6, 1811.

BY THOMAS BEEDE, A. M.
PASTOR OF THE CHURCH IN WILTON.

IN THE HOUSE OF REPRESENTATIVES,
JUNE 6. 1811.

VOTED, That Messrs. MORRIL, WILSON and HARRIS, with such as the Senate may join, be a Committee to wait upon the Rev. THOMAS BEEDE, and present him with the thanks of the Legislature for the ingenious and patriotic discourse this day delivered before His Excellency the Governor, the Honorable the Council, and both branches of the Legislature, and request a copy for the press; and make report.

Sent up for concurrence.
CLEMENT STORER, Speaker

IN SENATE – SAME DAY
READ and concurred. Mr. HAM joined.
P. C. FARNUM, Assistant Clerk.

JOHN VII. 48.

HAVE ANY OF THE RULERS OR OF THE PHARISEES BELIEVED ON HIM?

The manner of this question evidently implies a negative answer, and is expressive of that pride and prejudice which marked the characters of distinguished men in the days of our Saviour. At this time the rulers, Pharisees and scribes arrogated to themselves the sole right of judgment and conscience. Their opinion must be held up as the standard of truth, and if the lower class of people differed from them in construing the law, they were deemed accursed.

When the words of the text were uttered, the Jewish nation had just been engaged in the solemnities of the feast of tabernacles. In the great and last day of that feast, as their custom was, they had been praying with increased earnestness for the coming of the promised Messiah. The priests had poured out their wonted libations upon the altar, and the people had chanted the cheering lay of the prophet, “with joy shall ye draw water out of the wells of salvation.” ¹ Isa. xii. 3. While these things were doing midst, and opened declared himself to be the Messiah, for whom they prayed, and with a loud voice stood and cried, “If any man thirst, let him come unto me and drink.” At these words there was a division among the people. Some, from the extraordinary things they saw and heard, believed him to be the prophet, the forerunner of Christ. Others, from a consideration of the miracles he wrought, were ready to conclude, that he was the Christ himself. A third party objected on account of the place of his birth. As he came from the town of Galilee, they, without making due inquiry, supposed this was the place of his nativity : whereas they knew according to the prophecy of Micah, (v. 2) that the true Messiah was to proceed from Bethlehem Ephratah, where David dwelt; so there were diverse opinions among the people concerning him. In the mean time the chief priests and Pharisees, remaining obstinately fixed in unbelief, dispatched officers to take him by force, and bring him before them. But the officers, when they came to him, where so melted at the gracious words which proceeded out of his mouth, that they had not courage enough to lay upon him the hands of violence; so they returned without him; and, when interrogated in regard to their conduct by those who sent them, they made no vain excuses to justify themselves, but frankly confessed the truth; “Never man spake like this man.” “Then answered them the Pharisees, are ye also deceived? Have any of the rulers, or the Pharisees believed on him? But his people who knoweth not the law are cursed.”

How pitifully were these vain mortals puffed up with the pride of earthly distinction! Because they were Pharisees, i. e. separated as the word imports; because they fasted often, and made long ostentatious prayers, their persons must be had in admiration, as men of superior wisdom and sanctity. Because they made broad their phylacteries, or parchments (on which were written several passages of the law) and enlarged the borders of their garments as badges of distinction, they must be hailed as the only true judges of religion, and the sovereign dictators of faith and worship.

A further consideration of Christ’s principal opposers the reasons of their opposition, together with a few of some of the most prominent features of the religion he taught, will now follow.

The miracles of Jesus had been wrought openly in testimony of his divine authority; the scripture prophecies were fulfilled in him; he was born in Bethlehem of Judea, the very place designated by the prophet; and those who candidly listened to his instructions were “astonished at his doctrine, for he taught as one that had authority and not as the scribes.” But these circumstances had no weight on the minds of the Jewish leaders.

The benevolent Jesus preached the gospel to the poor, and the common people heard him gladly; but the chief priests, Pharisees and rulers, on most occasions, used all their authority and influence to destroy both him and his religion; and whenever they failed to put their malicious intentions into effect, it was because they “feared the people.” – If, toward the close of the Saviour’s sufferings, the common people took a leading part and appeared foremost in the persecution – if they cried out “Away with him, away with him, crucify him, crucify him,” it was because their minds were infatuated by the evil insinuations of a corrupt authority.

The same observation will hold true in regard to other nations as well as Jews. It may be seen in the history of the church, that for centuries after the Jewish polity was overthrown, the religion of Jesus found its most violent and successful opposers among characters of distinction – among the priests, rulers, and philosophers of pagan nations. These were the principalities and powers, which the holy confessors and martyrs of old had to encounter and from whose cruel hands they received the most rigorous and painful punishments.

In modern times the rage of religious persecution has abated. The ferocious passions in this respect are in some degree softened. Men do not trouble themselves now a days so much about religion, as they do about riches and honor. But still Christianity has its opposers, though the mode of opposition is altered. It is now opposed by sophistry, wit, ridicule, and by the sarcastic sneers of men who value themselves for learning, rank and influence in the world; and sometimes also by a tactic denial of the world; and sometimes also by a tactic denial of the faith where men brand the doctrine and institutions of Christ with infamy, by passing them over in silent contempt.

Will any ask a reason for such conduct? It is easily given. Men are naturally proud and selfish, and while the heart remains unsanctified, human promotion serves to nourish and strengthen these roots of bitterness. This being the case, the meek and lowly appearance of the “Son of man” disappoints their expectations, and the purity of his doctrine but ill accords with their feelings. They find nothing in the Christian system, calculated to flatter their pride, or gratify their avaricious desires; but “the axe is laid at the root of the tree;” everything that exalteth itself with vain glory is cut down; every sordid affection is designated for destruction. Another reason is, their “deeds are evil,” and Christianity brings them to light and demands repentance. They therefore hate that light which “maketh manifest,” which discovers the hidden things of darkness, and obliges them to acknowledge they have been in the wrong.

It is no wonder that such a proud and wicked ruler, as Herod should be exasperated, when a holy man preached a doctrine, which pointed particularly at him, and exposed the vileness of his incestuous connection. It is no wonder that the self righteous Pharisees should be provoked, when, contrary to all their preconceived opinions, a man of no worldly rank or distinction preached a doctrine, which unfolded their price, hypocrisy, and oppression, and tended to destroy that influence among the people, which they had unjustly gained. It is no wonder that men of worldly wisdom everywhere, especially those who are vainly puffed up on account of their abilities acquirements or stations, should be opposed to that religion, which, morally speaking, reduces them to a level with other men; which requires them to “forsake all and follow Christ;” which requires “faith that works by love,” and expressly declares, “Except a man be born again he cannot see the kingdom of God.” Such doctrine is killing to human pride, and the exalted heart, which is ever blinded with prejudice and grown to the world will resist it and avoid the evidence, which may be brought in its support.

These are the true reasons, we believe for the opposition, which has been maintained against the Christian religion ever since it was first preached. That it has been treated and rejected as “a cunningly devised fable,” is not owing to any deficiency of evidence to prove its divine original; but it is because men, whose “hearts are waxed gross, whose ears are dull of hearing, and whose eyes are closed against the truth,” have refused to give the offered evidence a diligent and careful examination. – Those who believe not, therefore, “in the name of the only begotten Son of god are condemned already; and this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light left his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God.” John iii. 18, 21.

Let us now proceed to a view of Christianity with regard to the doctrine it inculcates; and in this view what shall we find to condemn? It is not contradictory to reason, however it may rise above it. In a revealed religion there may be some things beyond our weak comprehension; things which we cannot account for in this imperfect state. And this is no more strange in the volume of revelation, than in the volume of nature. If a philosopher cannot tell why one body attracts another; if he cannot tell why the magnetic fluid circulates, or why the needle of a compass proves true to its pole; he will not say that his reason is contradicted, because it is out-done. He will have no cause to deny the proposition, because he is obliged to resolve it into the mighty power of God.

So the Christian believer, if he cannot investigate the cause of moral evil, or let why it was infused into this world; if he cannot fully explain the doctrine of the Trinity, or tell why God should have sinners through the sufferings of his Son, will not say that these doctrines are contradictory to reason, though every faculty of our reason, when employed upon them, be confounded. Our not being able, therefore, to comprehend what, in its own nature is mysterious, is the thing and the contradiction of reason is another, entirely different.

But, in regard to the practical doctrine of the gospel, it is not enveloped in mystery. It is reduced to a level with the meanest capacity, so that he who “runs may read,” and know his duty and perceive the reasonable ness of it.

Will not reason itself allow, that creatures, who are dependent on their Creator for existence and happiness, do rightfully owe him their supreme affection, and most cheerful service? Will it not allow, that the “royal law,” “Thou shalt love thy neighbor as thyself,” is fit and right that it is every way adapted to our social capacity, and as such ought to be regarded? And these two things contain a summary of Christ’s moral precepts.

But it will be asked, if reason teaches such good doctrine, what need of revelation? Why did the Son of God humble himself to visit the world, and introduce a system of religion, when the world by the wisdom of its own reason could have done just as well without it? In answer to such questions, it should be observed, that unassisted reason, however perfect, should be observed, that unassisted reason however perfect, never invented such doctrine; it came by revelation, and all that reason has to do in the case is to approve of it, when brought from heaven to men and its purity and fitness are rendered visible by divine teaching.

Reason is the gift of God. It elevates man above the brute, and when rightly direction, constitutes the glory of his nature. It is, therefore, not to be despised, nor in the smallest degree depreciated. But by reason alone, though mankind are naturally prone to some kind of religion, they have never been able to invent or compose a religious system either consistent in itself, or adapted to the circumstances of fallen human nature. Among the wisest of the heathen nations, where reason had all the assistance of the arts and sciences it is notorious, that their religion was filled with the grossest superstition, impurity and folly. It was not calculated to make them wiser or better, but rather to debase the noblest faculties of the soul, and increase the depravity of the heart. Systems of religion, which absurdly acknowledge a multiplicity of deities, admitted human victims for sacrifice, ascribed the vilest lusts, as attributes of some of their principal gods; which required worship to birds, beasts and creeping thing, as well as to silver and gold and wood, the molten and carved works of men’s hands, were among the miserable establishments of the heathens, who by their wisdom knew not God, and had nothing but reason and philosophy, or the light of nature for their light.

It is true indeed that some individuals among the heathens were more correct in their notions about virtue and religion; they were more correct in their ideas of God and the great duty of man; and, could they have reduced their principles to general practice, they might have done good in reforming the world. But it was the misfortune of these wise moralists to be unable to carry anything into general effect. If they had any thing in their systems, which favored of pure divinity or morality we have substantial reason to believe that they were indebted to revelation for it, through the medium of tradition. ² But unaccompanied with the powerful influences of the Holy Spirit, with all their wisdom, philosophy and tradition, they were unable to convert a single town or village, much less to reform the whole world. If the writings of the heathens were correct in some things; yet they were ever found deficient in matters of the greatest importance. With all the light they had, they were in darkness in regard to the forgiveness of sin, the resurrection of the dead, and the life everlasting. Some of them hoped for these things, but they had nothing to make them certain.

It was reserved for the religion of Christ, accompanied with the outpouring of God’s spirit to convince the world of sin, of righteousness and of judgment;” – to proclaim “liberty to captives, the recovering of sight to the blind,” and to give substantial “rest to the weary and heavy laden.” I t was reserved for the religion of Christ to open “a fountain for the guilty and unclean to wash in,” and to make it certain that the dead shall be raised from their slumber; that this “mortal shall put on immortality;” that “this corruptible shall put on incorruption;” that “death shall be swallowed up of victory;” that “the wicked shall depart accursed into everlasting punishment;” and that “the righteous with songs and joy shall go away into life eternal.”

When the Lord Jesus came to our world, he found the nations in darkness. Even the house of Israel, to whom were committed the oracles of God, had erred and strayed like lost sheep. Through the unfaithfulness of their teachers and rulers they had received the “commandments of men” for the doctrine of heaven; and the law of God was “made of none effect through their traditions.” The gentiles also, “who did not like to retain God in their knowledge,” were in still greater darkness, being given up to “a reprobate mind and filled with all unrighteousness.” Verily darkness had covered the earth and thick darkness the people, but the sun of righteousness arose with healing in his beams” to give light and joy and peace, to the whole earth. And nothing but an “evil heart of unbelief” has prevented the complete accomplishment of his glorious design.

The gospel of Jesus Christ, wherever preached in its purity, is as “a light shining in a dark place.” It is calculated to inform the understanding and amend the heart; to give us r5ight views of the character of Deity, and of our duty to him, and one another. It proclaims “glory to god in the highest peace on earth, and good will toward men.” It is not unfriendly to right reason, or found philosophy, but encourages both. It gives to reason direction and to philosophy an object. It reproaches only that knowledge, which “puffeth up;” but the knowledge, which is tempered with the edifying grace of charity, it always cultivates and cherishes. Whatever increases true wisdom, or aids the cause of justice and philanthropy; whatever renders men industrious, honest and amiable; whatever produces “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance;” whatever promotes the true dignity of human nature and fortifies the heart for every trial in this life, and directs the immortal soul to abodes of eternal rest in heaven, belongs to the province of Christianity.

It now remains to make some observat6ions and address suited to the subject and the occasion.

1. We may observe, that true believers in Christ have advantage every way. They have a perfect system of moral government, and a sure foundation of their hope; and in every condition of life, whether prosperous or adverse, their faith affords them direction and comfort. If in this world they are poor; yet they have a confident hope that they are “right toward God;” that they have “treasure in heaven,” “a good foundation against the time to come;” that they shall soon be in possession of “an inheritance, incorruptible, undefiled, and that fadeth not away.” If they are blest with riches, they know how to use and distribute them to the glory of God, and the benefit of society. The gospel of Christ, which they have adopted by faith as a rule of life, instructs them how to “make friends of the mammon of unrighteousness, who will receive them into everlasting habitations.” If they are promoted to the splendor of earthly dignity they know the hand of providence is in it; and in this condition, that it becomes their duty to cause “their light to shine before others, so that others seeing their good works may glorify their Father in heaven,” by imitating a pious and virtuous example. And, when the glare of earthly grandeur is about to be lost in the obscurity of the grave, they have a well grounded expectation that they shall be made “kings and priests to God;” that they shall receive “a crown of righteousness,” and shine, as stars, forever in the kingdom of glory. If they are oppressed with affliction, they are not forsaken. They have then a reconciled Father, an Almighty Friend, to whom they may safely and successfully open their hearts. He hears the afflicted when they pray. His grace is ever sufficient for all those who put their trust in him, and call on him in the day of troubled. Even if they be deprived of all earthly distinction and comfort, and obliged to drag out their lives in servitude and wretchedness, yet they have this for their consolation, that the great and faithful shepherd, in whom they believe and trust, “knows his sheep, calls them by name;” that “none is able to pluck them out of his hand;” that he will “raise them up at the last day,” and present them with all the liberties and privileges of the sons of God. And in the mean time they comfort themselves with the belief that the angels of God, as ministering spirits, do attend them by day and by night, as they do all the heirs of salvation. Though they be servants of the lowest grade, yet they are consoled with the assurance, that they are more royally attended than the mightiest of ungodly men.” Whereas, on the other hand, those, who oppose “an evil heart of unbelief” to the doctrine of the gospel, do evidently deprive themselves of the best directions and solaces in this world; and, by renouncing the name of Jesus, the only name given under heaven among men, whereby they can be saved, they cut themselves off from all hope, except a presumptive hope, of happiness in a future state.

2. In adopting the gospel of Christ, as a rule of life, there is safety. It can do no man any injury to “live soberly, righteously and godly” according to gospel rules, even if what we deem “the grace of God in Christ Jesus,” should eventually prove all delusion. To “render honor to whom honor is due;” to “follow peace with all men and holiness;” to “deal justly, love mercy and walk humbly with the Lord our God;” to “lead quiet and peaceable lives in all godliness and honesty;” to “love the Lord our God with all our heart” and to “love our neighbor as ourselves,” can never abridge our happiness in this world, but will greatly promote it.

3. It is the part of good policy to encourage the Christian faith. Human laws, let them be ever so perfect, can be executed only on conviction of actual transgression, but cannot reach the heart; they cannot alter the dispositions of men, or sanctify their affections. Such is the subtlety of worldly wisdom, that the lawless and disobedient will find frequent opportunities to elude the vigilance of the magistrate, and practice according to the corrupt “desires of the flesh and of the mind” with impunity. But the principles of Christianity, implanted in the heart, bow the will, change the desires, and purify the dispositions of men. The true believer in Christ knows, that he is religiously about to respect human authority, because it is of divine appointment; that he must “submit to every (reasonable and consistent) ordinance of man, for the Lord’s sake; whether it be to the king as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.” He knows also that he must not “speak evil of dignities;” that he must “bridle the tongue,” and “keep the whole body in subjection.” He knows that the gospel renders him accountable to the Judge of all the earth, for the opinions he forms and the thoughts he cherishes as well as for the practice he exhibits. He is sensible that there is One, who seeth in secret, who will reward openly; that he is answerable to God for what can not be punished by human laws – for pride, self conceit, envy, malice, covetousness, and the like. These mischievous passions affections, before they are made visible by overt acts, are not punishable by human laws; but the law of Christ takes notice of them. He, who has “all power in heaven and earth,” knows the hearts of men and will deal with them according to their prevailing desires and intentions. The believer, belong convinced of this, uses all diligence to govern himself accordingly.

In order, therefore, to make men virtuous citizens; to render them peaceable and obedient subjects, they should be encouraged, by all suitable means, to become the subjects of that regenerating faith, which produces “a new creature;” which molds and fashions the whole soul according to “that good and acceptable and perfect will of God.”

4. We observe, that it is eminently the duty of civil rulers and distinguished characters to encourage the Christian faith; because they have the most influence. They are placed in a situation, where they can do more good, or more injury to the community than any others; and their rank and influence should be engaged on the side of virtue; should ever be employed in consulting and promoting the public welfare.

The history of the Jews renders it certain, that the prosperity and adversity, which that nation alternately experienced, were in proportion to the virtue and vice of its rulers and leading men. When these “feared God and wrought righteousness,” they influenced the generality of the people, at least, to do well, and prepared them for a blessing; and, on the contrary when these distinguished persons cast off all religious restraints, they influenced the people to do wickedly, and thereby fitted them for desolating judgments. We are particularly assured that the last dreadful calamities, which befell that devoted nation, happened in consequence of willfully rejecting the Christian religion, and murdering its founder. When “by wicked hands they crucified the Lord of glory,” they sealed their own destruction. They nailed their exalted privileges to the same accursed tree, on which their Messiah was executed, and thus prepared themselves for utter dispersion and alienation.

By such examples the “ministers of God for good” should be instructed, and admonished of their duty. They should remember, that the Christian faith is the best support of their own authority, and the only sure foundation of the public virtue and welfare. If it be said that he work of religion is the Lord’s that “he works in men both to will and to do of his own good pleasure;” yet it should be remembered, though he work in them, he never the less works by them, as his instruments; and “to whom much is given much will be required.” Blessed are they, therefore, who, under a sense of duty, cheerfully cooperate with the “Lord of lords and King of kings” in promoting the great and benevolent designs of his providence.

But, it will be asked, by what methods civil rulers shall encourage the religion of Christ? Shall they officiously interfere in matters of conscience, and in their zeal for the faith, become the persecutors of their subjects? Or shall they bring forward measures for the benefit of a particular sect, which will prove oppressive to other peaceable worshippers, who have an equal right to their religious opinions? By no means. We contend not for intolerance, persecution, or oppression. But we would have all in authority express a practical regard for the Christian faith and worship. In their public deliberations, let them piously “ask wisdom of God, who giveth to all liberally, and upbraideth none.” In the laws they enact for the government of the people, let them not only manifest a sacred regard to justice, but let justice itself be tempered with gospel benevolence. In their appointments to subordinate offices, let them lay aside all party views and party feelings, and, “with conscience toward God,” consider their favors on men of undoubted piety, ability, and integrity. And, in their more private walks, let them demonstrate to those about them, that they have a sincere attachments to the Christian faith, by “walking in all the commandments and ordinances of the Lord blameless.” By such methods they will act in character, as magistrates, and discharge their duty, as Christians. And while they are a “terror to evil doers,” by the influence of a holy example, they will become “a praise, and encouragement to them, who do well.”

The occasion on which we have assembled, suggests the propriety of a more particular application of our discourse to the respective branches of the Legislature, and the people present.

His Excellency the Governor, after receiving our affectionate salutations, will please to indulge us in a few words expressive of our solicitous concern for his usefulness and happiness.

While you continue in office, Sir, (and, if Providence should smile upon the choice of the people, we trust you will continue in office, at least, during the present year) you are placed in situation of distinguished importance. Many thousands of people fix their eyes on you, as their political father. It is in your power to do them much good, or much injury, according to the measures you may take. We hope, therefore, that the considerations, which have been suggested, relative to the advantage, safety, policy and duty of a practical faith in the religion of Christ, will make a suitable impression on your mind.

A due regard to the principles of the gospel will not only guide you in judgment, but add stability and firmness to your labors and exertions for the public good. And, while it renders you a rich blessing to the people, it will afford peace and satisfaction to your own mind, such peace and satisfaction as you will frequently need. As long as there is evil in the world, the very best of rulers will sometimes meet with ingratitude and abuse; but if you have “faith in a good conscience,” you have inward comfort, which none can take away. The high and mighty Ruler of the universe, from whom you have derive authority to govern, is “the rewarder of them that diligently seek him.” If you aim at fidelity in his service, he will approve the purity of you motives. Though the world condemn, he will justify; and, for your sake, will grant a blessing on the community. We presume not to dictate you in regard to the particular measures you may see fit to adopt, but we steadfastly hope and pray, that you will maintain the faith, you have embraced, “without wavering;” that in all your official conduct you will “hold fast your integrity,” as a Christian ruler; and, by the energy of your own example, you will promote and encourage the gospel of peace among all those, who are subject to your authority.

The members of the honorable Council Senate and House of Representatives will, it is hoped, feel interested in being the subjects of that faith, which hath subdued kingdoms, wrought righteousness, and turned to slight the armies of aliens. We hail you, legislators, as the guardians of your rights and privileges. And, if guided by those principles of rectitude, which our holy religion establishes, you undertake the management of our public concerns, we shall have no apprehensions of disappointment in the issue.

In regard to the qualifications of civil rulers, good natural and acquired abilities are undoubtedly requisite; they should have penetration and judgment, should have skill to discern and ability to execute. But these qualifications alone are not sufficient to make good rulers. A tyrant may have the best of natural ability improved by all that art can contrive, and still be unfit to be entrusted with the affairs of government; because his object is not to promote the happiness of his subjects, but his own pleasure and aggrandizement. The principles of the religion of Christ, which are embraced by faith in his name, added to knowledge, skill and judgment, are indispensably necessary to the characters of those, who bear rule.

The most civilized nations of the world have nominally declared in favor of the Christian religion. And, no doubt, there are some good Christians among them, who like the “salt of the earth,” scattered through the great mass, keep the rest from putrefying. But where do we find a vein of pure Christianity running throughout the whole political conduct of the same civilized and powerful nations?

When nations trample on the rights of others or lay unjust burdens upon any part of their subjects; when they tax them without representation, or consent, and assume the right to “control them in all cases whatever” contrary to their will, can it be said, that such administration, though carried on by those who have professed the faith corresponds to the justice and benevolence of the gospel?

Or, when an ambitious conqueror usurps a throne, puts a crown upon his own head, establishes a military despotism, and hurls firebrands, arrows and death into all nations, who oppose his universal sway, or who will not tamely become his co-adjustors at his imperial command; can it be said that such a sovereign, let his profession be what it will, has learned the principles, which govern his conduct in the school of Christ?

We hope, gentlemen, by the evil examples of other rulers, both ancient and modern, you will receive lessons of admonition; and, as the representatives of an important section of this Christian republic, you will do honor to the Christian faith by conscienciously consulting the precious interests of your constituents. Beware of pride, beware of covetousness. Let the glory you seek, be the glory of God, and the riches you most anxiously desire, be the riches of his grace. Ever study to please Him, by whom “actions are weighed;” and bear it in your minds, that the religion of Christ, which has been despised by Jewish and pagan pride; which for many ages has borne the sarcastic sneers of mocking infidels, is to be the rule of your public, as well as private conduct; and by your example, is to be recommended to the people of this State, as the only sure guide to virtue and happiness here, and glory, honor and immortality in heaven.

May we now ask this assembly at large, Have ye believed on the Son of God? If so, then “add to your faith virtue, knowledge, temperance, patience, godliness, brotherly kindness and charity. Render honor to whom honor is due. Be of one mind; live in peace, and the God of peace will bless you.” But, if you willfully reject the only appointed methods of grace and salvation, forever and ever” and “hath all power in heaven and in earth.” “If ye believe not that I am he, ye shall die in your sins.”

Endnotes

1. See an Introduction to the reading of the Holy Scriptures, by Messrs. Beausobre and L’Enfant. Camb. 1779.

2. “Those few pagan philosophers, who believed in one Infinite Mind, borrowed this sentiment, by their own acknowledgment, from eastern tradition. Indeed they could not derive it from artumentation; for whenever they reason from visible effects they always infer a plurality of causes. Whenever they speak of providence, or of religious worship, they refer the one and the other to a multiplicity of gods. If their own wisdom could not fully direct and establish them in the first principle of natural religions; much less could it assure divine pardon and succor, and future everlasting happiness, to conscious guilt and depravity, or even to sincere but defective virtue.”
See Dr. Tappan’s two Sermons on the Beauty and Benefits of the Christian Church, delivered at Plymouth, 1800.

This election sermon was preached by Rev. Stephen W. Stebbins in Connecticut on May 9, 1811.

ILLUSTRATED IN A

SERMON

PREACHED AT HARTFORD, MAY 9, 1811.

BEFORE THE

GENERAL ASSEMBLY

OF THE

STATE OF CONNECTICUT,

AT THE

ANNIVERSARY ELECTION

BY STEPHEN W. STEBBINS, A. M.
PASTOR OF THE FIRST CHURCH IN STRATFORD.

At a General Assembly of the State of Connecticut, holden at Hartford, in said State, on the second Thursday of May, A. D. 1811.

ORDERED, That the Hon. Mr. Daggett, and Jabez H. Tomlinson, Esq. return the thanks of this Assembly to the Rev. Stephen W. Stebbins, for his Sermon preached before this Assembly at the Anniversary Election, and request a copy thereof that it may be printed.

A true copy of record,
Examined by
THOMAS DAY, Secretary

PSALM xcvii. 1

The Lord reigneth, let the earth rejoice, let the multitude of Isles be glad thereof.

SEVERAL Psalms preceding this, contain encomiums upon the divine perfections. The Psalmist takes notice of the works of God, both in creation and providence. He represents God to be acting above all, as Creator and Preserver; and then calls upon the heavens to rejoice, and the earth to be glad; because God their Creator would observe the strictest conformity to justice, goodness and truth, in his providential dealings with his creatures. “He shall judge the world with righteousness, and the people with his truth.” Then follow the words of our text: The Lord reigneth, let the earth rejoice, let the multitude of Isles be glad thereof.

It is observed, that the more literal rendering of this verse would be, Jehovah reigneth, the earth shall rejoice: yea the multitude of Isles shall be glad. Under this construction, our text may be considered as a direct prophecy of the coming of Christ; of the conversion of the Gentiles, and of their joy and felicity under his reign. And it leads us, in contemplating the divine government, to view God, both as Creator and Preserver of the world, and as Redeemer and Saviour of the church.

It may not, therefore, be unsuitable to the present occasion, and it is hoped it will not prove uninteresting to this numerous assembly, to notice some things which are either expressed or implied in the text.

In the first place, we will attempt to show what is implied in the assertion, “The Lord reigneth.”

This I take to be an affirmation of the sovereign and universal providence of God, exercised in the oversight, preservation and government of the world. The word reign signifies to rule, or command as a sovereign prince. It is to govern, order and direct. This is the prerogative of one invested with regal power. Whenever we read, either in sacred or profane history, that a king reigned, such a number of years, we understand, that, for that space of time, he exercised supreme authority and command over his subjects. Again,

The word reign sometimes signifies to influence, by presenting motives to the view of the understanding. In this way the affections of the heart are engaged, and the actions of the life are governed. Thus sin is said to have reigned unto death: that is, said to have reigned unto death: that is, it had usurped an unreasonable and destructive power over men. Thus also grace is said to reign: that is, the infinitely free and rich mercy of God takes possession of the hearts of all them who believe, and reigns with benign authority, through the righteousness of mediator unto eternal life. The subjects of this grace are delivered from the dominion of sin; and do earnestly seek to conform themselves to such impressions as are made upon their understandings and hearts by the word and spirit of God. The reigning power of sin is destroyed in them, so that it can no longer influence them as it did before grace was implanted in the heart. All the powers of body and soul are now consecrated to the service of God, and employed as instruments of righteousness to his glory.

Further, To reign also implies the exercise of paternal care and protecting love towards good and loyal subjects. It signifies the execution of an office which has for its object the greatest good of community. Supreme authority should always be regulated by a principle of love. God promised that the kings of Israel should be nursing fathers to the people. By the expression, therefore, the Lord reigneth, we may understand that he rules, governs and orders all the works of his hands; that he directs and controls the thoughts and actions of his creatures; and constantly preserves and upholds them in being. These several acts of the deity, considered together, form the idea of providence, and whenever in the remaining part of this discourse I use the word providence, I would be understood to mean God’s government, direction and preservation of all his creatures.

We will, in the second place, mention some evidences of the truth of the assertion the Lord reigneth.

Notwithstanding human reason boasts of her knowledge of the causes of those effects which every day meet our eye.; and vain philosophy has ascribed to nature and to second causes, the various appearances which we behold in the world; yet the inspired writers resolve all these things into the immediate providence of God. This indeed is the truest reason, the soundest philosophy, and the best divinity. For it is as much the work of divine providence to manage and maintain the stated laws of nature, as it is a work peculiar to God to create a world. As much of the power and providence of God are to be seen in the natural and common occurrences of life, as in the extraordinary and supposed unaccountable events which have sometimes happened. The incomprehensible power and wisdom of God are as conspicuous in the light of the sun, which we every day behold, as in the blaze of a comet, which appears to the inhabitants of the earth not above once in several centuries.

A general providence with regard to day and night, summer and winter, cannot be denied by any who allow the existence of a God of unlimited power and wisdom. If there be such a God, the general and stated course of nature, and all second causes, are ordered and limited by him. Matter has not power of itself to exist or to move, much less has it power to produce with such exactness all the changes and various revolutions which we see in the creation, and which subserve the convenience of man. These must therefore be produced by some intelligent being, which is either God himself, or some other being by him invested with sufficient power and authority to do it; for nothing can happen without the knowledge and permission of that being who is both omniscient and almighty. Whoever allows the Bible to be inspired, and given by God, must confess it is by his appointment, that while the earth remaineth, seed time and harvest, cold and heat, day and night do not cease; he must also confess that it is God who directeth all things under the whole heaven. This is what none can with any reason deny; for to deny a general providence is in effect to deny the existence of God.

In regard to a particular providence over all men, and all the various occurrences in the world, I would observe, that the smallest and most minute events are as much under God’s direction and control as the greatest and most stupendous. While the heavens declare God’s glory, and the firmament showeth his handy work, while the wonderful order and harmony in which the heavenly bodies move and are preserved demonstrate an almighty Protector and Ruler, it is no less evident that such a being preserves the several parts of this globe, that he hath set bounds to the sea, that he satisfies the desolate and waste ground, that he causes the bud of the tender herb to open, and that he provideth for the raven his food. All this the God of providence has plainly told us in his word. He is very particular in recounting the objects of his providential care, and even mentions such inconsiderable creatures as to leave no room to doubt that his providence descends to the smallest.

Though God doth according to his will in the armies of heaven above, yet he doth not neglect the earth beneath. Though his hand has fashioned the stars, and his power sustains them in being, yet even a sparrow doth not fall to the ground without his notice; and so particular is his providence, that the very hairs of our heads are all numbered. Even those things which happen according to the stated laws of nature, are ordered and brought about by the providence of God. Though we are so accustomed to the course of nature that we seldom observe and admire the finger of God in it; yet surely, as the Psalmist speaks, “fire and hail, snow and vapor, and stormy wind fulfill his word.” And his providence sometimes works contrary to the ordinary course of nature. Several instances of this kind are recorded in scripture. It was the providence of God which caused the sun and moon to stand still, at the word of Joshua; which influenced the ravens to feed Elijah; and which preserved the persons and the clothes of the three children amidst the raging flames of the furnace.

The providence of God also directs and governs the thoughts of men; for it is written, “The Lord turneth the heart of man, as the rivers of water whithersoever he will.” We are not however to suppose that the Divine Being acts arbitrarily or capriciously; or so as to exclude human freedom: neither are we to imagine that man is independent of God, so as to live and act without his knowledge and sustaining power. Man is not a mere passive being, whose thoughts and affections are mechanical; but he retains his freedom of will, though he is often influenced by motives, which are presented by divine providence. God, who has appointed its proper end to everything, hath also appointed the beginning; and all the means by which that end is attained. The children of Jacob were perfectly free and voluntary, in selling their brother Joseph into Egypt; yet Joseph, speaking to them about it, says, “Ye thought evil against me: but God meant it for good, to save much people alive.” It appeared to have happened by mere chance, that Saul met the prophet Samuel; but the Lord had previously said to the prophet, “To morrow I will send thee a man of the tribe of Benjamin.” We read “The lot is cast into the lap; but the whole disposal thereof is of the Lord.” Though the eleven apostles determined by lot, who should succeed Judas, yet they evidently supposed God’s providence would order the issue. “Thou, Lord,” said they, “who knowest the hearts of all men, show whether of these two thou hast chosen.”

Again, God’s providence preserves every individual. This is an unquestionable fact. God’s governing men, seems in some measure to imply his preservation of them. Innumerable evils lie all around us, and the arrows of death fly invisibly in every place. If the wise and good providence of God did not direct our feet, and uphold our goings, we should meet death wherever we went. Though many actions and occurrences of life may seem accidental to us, it is impossible they should be so to God. His understanding is infinite, and comprehends at one view, not only things past and present, but even those which lie in the remotest depths of futurity. Once more,

The providence of God is conspicuous, and may well be admired, when we reflect upon the great and extensive dispensations of it, which have appeared in our world; in causing the most flourishing countries, and populous kingdoms to be ravaged and depopulated by a small number; in causing the wicked to fall into the pit, which they had made for others; in raising powerful states, from small beginnings, even a few defenceless individuals; in making the knowledge of those accounted wise to prove ignorance and folly, and turning their counsels backward. Instances might be brought in support of each of these particulars, from sacred and profane history, and from our own observation. But enough has been said to prove that an invisible hand guides all the affairs of the world; that an unseen providence sits at the helm of universal government. As that directs, everything on earth happens; as that directs, nature herself obeys; and as that disposes, so are the circumstances of individuals and nations; and such will be the state of the church and of the world.

It is proper to observe in this connection, that although God be the Supreme Ruler of heaven and earth, and so independent that he is not accountable to any for his acts of government, yet he always exercises his authority according to rules of the most consummate wisdom, spotless righteousness, unblemished integrity, and diffusive goodness. He reigns, not by an unreasonable determination of will, or a capricious humor, but by a constitution the most wisely framed, and by laws which are all holy, just and good; so that his conduct may most effectually secure the important ends of his government.

The Supreme Ruler of the world, is stiled the only wise God. He says, “Counsel is mine, and sound wisdom: I am understanding.” This attribute appears with surprising brightness, in God’s government of the world. When the methods of providence are the most unsearchable in the view of mortal man, there is reason to cry out, “O the depth both of the wisdom and knowledge of God!” He fully understands the nature and powers of all creatures; the several relations and dependencies of all things, and the fitness of means to their proposed ends. Hence all his acts are according to rules of the most perfect wisdom. All the wheels of his providence are so turned, as to subserve the design of his government in regard to his subjects, and manifest that he who reigneth is “great in counsel.” The Lord also reigns in righteousness. Clouds and darkness may sometimes encircle the ways of providence, yet righteousness and judgment are always the habitation of God’s throne. The Lord is a just God, and can do no wrong to any of his creatures. Nothing can be more opposite to the divine government, than injustice and oppression. There is no iniquity with the Lord, nor respect of persons, nor taking of gifts. I have already hinted that God is a being of infinite compassion and tenderness. This is an essential property of his government over his people. “Like as a father pitieth his children, so the Lord pitieth them that fear him. In all their afflictions he is afflicted.” And when he sees it needful to correct them he does it with a father’s hand.

Thirdly, It was suggested at the beginning of this discourse, that our text may be viewed as a direct prophecy of the coming of the Messiah, and of the felicity of the Gentiles under his reign. I would therefore observe, that while God’s government tends to the good of the world, it is especially designed for the direction, support and defence of his church. Jehovah hath given the brightest display of his adorable attributes in the administration of his Son, whom he hath set as king upon his holy hill of Zion. In his regal office, Jesus Christ gives law, and exercises authority; he brings his people to yield a willing and watchful obedience to all his precepts; he affords them his protection, and overrules all things for their good; he restrains and conquers their enemies, and will, at the last day, sit in judgment and pronounce sentence upon the whole rational creation.

To the inquiry, by what means the kingdom of Christ is advanced and maintained in the world, we may reply, that the gospel is the chief instrument in the hands of the eternal Spirit, by which the divine Jesus subdues all things to himself. This gospel was once preached throughout the Roman empire; but its glorious light was soon circumscribed by very narrow limits. Darkness covered the earth, and gross darkness the people. The spreading of Christ’s kingdom in the world was prevented for a long time, by ignorance, superstition and bigotry, which possessed the minds of men. And there are several things which still operate as hindrances to the conversion of sinner, and to the enlargement of Christ’s kingdom in the world, which must be removed out of the way, before the nations of the earth will become the kingdoms of our Lord Jesus Christ.

One of these, is that spirit of discord and division which unhappily prevails among professing Christians. This has prejudiced the minds of many againt Christianity, and led them to conclude that it is not so excellent in its nature, nor so beneficial in its tendency, as its advocates declare. Heathen nations form their opinion of religion, very much from the conduct of its professors. Alas! that this should exhibit so melancholy a picture! Now, before the general extension of Christ’s kingdom in the world, we may conclude that both Jew and Gentile will be united. That variety of opinions, which now divides men into so many sects and parties, shall in a great measure cease, and the happy age of Christianity shall return, in which it may again be said, “The multitude of them that believed, were of one heart and of one soul.”

Another thing which hath greatly hindered the conversion of sinners, is the impurity, sensuality and worldliness of those who are stiled Christians. The unholy lives of Christian professors cast a stumbling block in the way, and harden both Jews and Gentiles in their opposition to the gospel.

Again, Men of corrupt minds have also arisen, by whom some parts of the Bible are represented to be of doubtful authority; and other parts of it are wholly discarded. In this most daring and systematic attempt to withstand the force of light and truth, the sacred code of Christian faith is mutilated and perverted; the divinity of the Son of God the personal existence of the Holy Spirit, with other important and essential doctrines of the gospel, are openly denied; and an impious attempt is made to take away the foundation of hope and safety for perishing sinners, which God has laid in Zion.

But these and all other obstacles in the way of the conversion of sinners, and of the increase of the church, shall in due time be removed. Whatever enemies set themselves to oppose Christ, and his reign, shall surely be vanquished, and utterly overthrown in the end.

I would now observe that there are many prophecies in scripture of the great increase and flourishing state of the church of God, by the conversion and accession of the heathen nations to it. This subject is set forth in such ample and exalted terms, as plainly show that the prophecies have not yet received their full accomplishment. Hence we are led to believe that a day is coming when, through an abundant effusion of the Holy Spirit, the kingdoms of this world shall more generally become the kingdoms of our Lord Jesus Christ.

At the Reformation in Germany, the day of gospel light and liberty began to dawn on the nations, and ever since that period there hath been a gradual increase of the light. We have reason to believe that the revolutions which have taken place, within the space of twenty or thirty years past, are probably designed to prepare the way of the Lord Jesus; as the earthquake, the tempest, and the fire, prepared Elijah for “the still small voice, in which God was.” Amidst these commotions which have agitated the nations of Christendom, a missionary spirit hath been excited to an extraordinary degree, and greater exertions have been made to spread the savor of the knowledge of Jesus Christ among all nations, than have appeared at any other period since the days of the apostles. The king of Zion hath sent, and is now sending forth ministers, as heralds to proclaim the acceptable year of the Lord, to many poor and long benighted nations, for whose souls no man cared. Oh, may a double portion of the spirit rest on the several societies which are formed, and on all gospel ministers and missionaries which are employed, for the purpose of communicating and extending, far and wide, the knowledge of the holy scriptures, and of salvation by Jesus Christ. And may their united efforts and personal labors be crowned with abundant success. “The harvest truly is plenteous, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that he would send forth laborers into his harvest.”

The present period is a crisis replete with great events. The Lord of hosts is shaking all nations. And shall Christians be silent, unconcerned and inactive spectators? No; it is our duty to pray for the day “when the eyes of the blind shall be opened, and the ears of the deaf unstopped; when the lame man shall leap as a hart; and the tongue of the dumb shall sing. When in the wilderness, waters shall break out, and streams in the desert.”

In the last great conflict between the church of Christ and her enemies, before the church’s peace and rest, the kings of the earth, and the whole world are represented as gathered together for battle. And Christ is represented as riding forth, having on his head many crowns, and on his vesture a name written, “King of Kings, and Lord of Lords.” This we may well suppose signifies that he is going to that conquest, whereby Satan’s kingdom shall be wholly overthrown, and that kingdom be set up which shall never be moved, and in which all the true friends and loyal subjects of Jesus Christ shall find sure defence, and experience almighty and everlasting protection.

I scarcely need observe that the authority, protection and munificence of our glorious King, demand of us implicit obedience. The faith, which welcomes his salvation, works by love, and ensures a cheerful and conscientious attention to his commands. All the precepts of scripture are either the mandates of Christ our King, to those who rejoice in his government, and share the blessings of his peaceful reign, or they constitute that law which is the ministration of death and condemnation to his enemies.

How greatly then does it concern us to enquire and to ascertain whose government we are under, and who is king over us? Does Christ, or does Satan and the world sway the scepter over our souls? His subjects ye are to whom ye yield obedience. It is but mockery to give Christ the empty titles of Lord and King, while ye give your real service to sin and Satan. This is to imitate the Jews, who bowed the knee to him and cried, hail, master; and then conspired in putting him to death. Then are ye his disciples when ye do whatsoever he commands. May we, my fellow citizens, be found so doing; and then we shall be in perfect safety, amidst all the dangers and calamities of this world, and be received up to a kingdom of everlasting righteousness, peace and joy; when all the enemies of Zion and her king will be brought forth and slain before him. The Lord’s portion is his people; his counsel shall stand; and he will do all his pleasure.

I would now, in the fourth place, show that there is reason to rejoice that the Lord reigneth.

This is evident from a survey of the perfections and government of Jehovah. It is matter of rejoicing to any kingdom or state, that those who are set to bear rule in them, be endowed with wisdom, justice and goodness. Now, the Almighty Ruler of the world is infinitely superior to any created being, in wisdom; he is righteous in all his ways, and holy in all his works, and his government is perfectly wise and holy, just and good. There is, therefore, abundant reason to rejoice that the Lord reigns, when we view him as the Creator and Preserver of the world; but if we consider him as the Redeemer and Saviour of the church, there is still greater reason to rejoice.

Jesus Christ, the king of Zion, when he appeared upon earth, was not indeed arrayed with outward grandeur, nor surrounded with external pomp, like earthly kings; but on the contrary, he came clothed with humility, and submitted to a state of poverty. Yet it is said by the prophets, “Rejoice, O daughter of Zion! Shout, O daughter of Jerusalem! Behold thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass.” He appeared indeed, without form or comeliness in the eye of the men of this world; and was despised and rejected by them. But still he is the “Wonderful Counselor, the mighty God, the everlasting Father, and the Prince of Peace.” He rules all worlds with righteousness, and is constituted head over all things for the good of his church.

The mode of administration in Christ’s kingdom, is likewise infinitely superior to any which is practiced among earthly kingdoms. It is not conducted with carnal policy; nor are the subjects of it ever forced to comply with its mandates, contrary to their wills; for the Lord Jesus makes his people willing as well as obedient in the day of his power; he works in them to will as well as to do his good pleasure. He draws them with the cords of love, as with the bands of a man; not by might, nor by power, but by the Spirit of the Lord. The administration of Jesus brings everything into sweet subjection.

The laws of his kingdom are written not only in his statute book, the Bible, but are copied out, by his Spirit on the hearts of his subjects in correspondent principles and affections. Human laws are imperfect, but the Law of the Lord is perfect, converting the soul; the statutes of the Lord are pure, making wise the simple. The promises of Zion’s King are likewise exceedingly great and precious. He promises and bestows upon his subjects pardon and peace, righteousness and eternal life. How many and powerful are our inducements to e Christ’s willing and obedient servants; and how strong are the reasons to rejoice in his government and dominion!

I now proceed to some application of what has been said.

1. The Lord reigneth. Let not individuals complain under affliction. God is the Judge of all the earth, and he will do right. His wisdom is sometimes unsearchable by us, but we know that he can never be unrighteous in his dealings with any of his creatures. His mercy is infinite, and all the present afflictions of his people are intended as means of good unto them. Assured of this, we should suffer no murmuring thoughts to arise in our minds though now we may not comprehend the purposes of God, in all dispensations of his providence. Our present views are often too much limited by time and sense, but God’s dealings with men in this world have reference to another state. Hence an afflictive providence, which is painful at present, may occasion our future joy, and prove an introduction to permanent happiness.

2. From a view of the character and end of God’s government it is very justly inferred, “that his church may derive consolation in the darkest seasons. If like the bush which Moses saw at Horeb, she be in the midst of devouring flames, she shall not be consumed. Faithful is the holy one of Israel. He hath said, I will never leave thee nor forsake thee. Nothing can defeat the purposes of infinite wisdom, rectitude and goodness; but all things are governed in subordination to the divine plan. In this world we behold the distress of nations; we see the church threatened, both by the lukewarmness of her friends and the malice of her enemies; but let us check all anxiety by calling to mind that the Lord reigneth, and that he is the refuge and strength of his people. He will bring good out of evil, light out of darkness, and order out of confusion. The righteous endure affliction but for a short time. They will not long behold the triumphs of the wicked, but will soon rise to dominion, and shine forth as the sun in the kingdom of their Father. If we be reconciled to the government of God, we need not fear the power of wicked men and devils.” The Father hath set his king upon his holy hill of Zion in defiance and contempt of all those who say, let us break his bonds asunder, and cast his cords away from us. He governs all events in the manner which may best promote the safety and happiness of his church and of true believers.

3. The preceding observations may serve to remind my fellow laborers in the gospel, of the vast importance of the work to which they are called. Do we sustain the office of pastors and teachers in the church of God; and are we ambassadors of Jesus Christ? Let us remember the dignity, condescension and benevolence of our divine Master. Let us remember the end and design of our office. Let us consider how Paul the great Apostle to the Gentiles and his faithful associates preached and fulfilled their ministry; and also how they had their conversation in the world. They made Jesus Christ the chief subject of their discourses; they endeavoured to extol and glorify him. And they called on men of every rank, as sinners, to accept of his salvation; to submit to his authority, and to become his obedient subjects and servants. They spake and wrote of Jesus Christ in such a manner, as might most effectually enlarge and establish his empire, over the consciences, the hearts and lives of men.

If we, my brethren, imbibe the same spirit which the Apostles imbibed, and make their conduct and manner of preaching, the model of ours, we may hope for the gracious presence of Christ, and that by his Spirit, he will cause the great ends of our ministry to be answered in the reformation of men’s lives, and the eternal salvation of their souls.

In all communications we make to our fellow sinners, we should remember our common mortality. Of our fathers and brethren in the ministry in this state, several have been removed by death during the last year. ¹ While we lament the desolations which God is thus making in his sanctuary, let us pray that he would raise up and continue a succession of faithful and laborious, serious and spiritual ministers in all the churches. While we drop a tear at the remembrance of our departed brethren, let the admonition which our divine Master is thus giving us be heedfully regarded. Let us remember that each one of us, who yet survives, is drawing after; as there are innumerable gone before to the land of silence. And let it b considered that Jesus Christ our Lord is witness to all our conduct in this life; he knows all our thoughts, designs and affections, and marks with approbation all humble and benevolent exertions for the advancement of his kingdom in the world.

A question therefore, which with propriety we may put to our consciences, is this: “Have our exertions been suited to the design, and awful responsibility of the trust which our divine master hath committed to us, by putting us into the ministry. If the great head of the church should meet us, and solemnly ask us, “What have you done for the advancement of my kingdom in the world, should we not be filled with confusion, and our faces be covered with blushing? In a short time,” my brethren, “we must have such a meeting, and be called to answer such a question.” We should therefore give all diligence that we may be found of our Judge in peace, and accepted of him in that day. The applause of thousands is but an empty sound, when compared with that of, “Well done, good and faithful servant, enter into the joy of thy Lord.” All the honors and possessions of this world are lighter than vanity, when laid in the balance with that unfading crown of glory, which every faithful minister of the gospel may expect when the chief Shepherd shall appear.

4. Our subject deserves the most serious attention of our honored rulers; with whom the important public concerns of the state are entrusted. The Lord who reigns in Heaven, and among the inhabitants of the earth, is uniformly revealed in scripture as omnipresent and omniscient. He is represented as a God who searches the hearts and tries the reins of all the children of men; as one who loves righteousness and hates iniquity. His universal presence and inspection are indeed necessary to the present administration of his providential government, and to his righteous distribution of rewards and punishments in the judgment of the great day. It is therefore proper for all of every rank and station often to reflect, that while the Lord sitteth on his throne in the heavens, his eyes run to and fro, throughout the whole earth, and that he will show himself strong in behalf of those whose hearts are perfect before him. It is under his kind and protecting providence that the legislative body of the state is again collected in this city; and that the members of it are here present before God. His eye now seeth them, and will be continually upon them from the commencement to the conclusion of their session. He is, and will be present, both as a critical observer, and a righteous judge.

He beholds, with approbation, those wise and faithful servants who conform to the moral character of the Supreme Ruler of the Universe, and who make his administration the pattern and standard of theirs. He observes their unwearied endeavours to possess their minds with political wisdom, that they may fully comprehend the duties of their station, and their uncorrupted fidelity in discharging those duties; their careful attention to the removal of every needless burden, and the redress of every real grievance. He sees their solicitude to remove whatever endeavours that it may be impartially administered to all of every rank, and in every part of the community. He observes their vigilance and firmness in causing the laws to be duly regarded and executed the fortitude and steadiness with which they oppose themselves to all evil doers and workers of iniquity; with what zeal and ardor they labor for the suppression of vice and immorality, so utterly ruinous to individuals, and to communities, both from natural tendency, and the righteous judgment of God. He regards their meekness, self-denial and patience; their prudence, paternal affection and public spirit, and that patriotism and god-like benevolence, which animates to the noblest exertions for the public good. He particularly notices, with approbation, the serious reference they cultivate to his all-seeing eye; and the habitual influence which this has upon the temper of their hearts, as well as the discharge of the duties of their stations, and all the duties of life.

The great Governor of the world is also present with those in authority, as a righteous judge. He critically observes the deportment of the whole, and of each individual; and takes cognizance whenever they lose sight of the great end of their appointment. That all-piercing eye, which pervades the universe, and penetrates every disguise, perfectly discerns the character of those who constitute an assembly of rulers over men. He perfectly knows the various views they have, and the different improvement they make of their talents and opportunities. They are raised above their brethren, not that they may shine in affluence, and fare sumptuously every day; much less that they may indulge to inglorious ease and sloth; and least of all that they should pervert judgment and justice; but that having a more extended circle of duty, they may be more extensively useful.

If, however, there are any who neglect the business of their station, who permit their talents to lie by them useless, as though folded in a napkin; if, content with the honors and profits of preferment, they leave the duties of it to be performed by others,. He who stands in the midst of their assembly observes it. If through their delinquency, judgment is turned away backward, and justice standeth afar off; if truth falleth in the street, and equity cannot enter, the Lord sees it. If they forbear to deliver those who are drawn unto death, and those who are ready to perish; if they say, behold, we knew it not, doth not He that pondereth the heart, consider it? And He that keepeth their soul, doth not He know it? And shall He not render to every man according to his works?

And now, will not the consideration of the presence of the Lord, in the assembly of political rulers, most powerfully engage them to a conscientious and faithful discharge of their official duties? If their minds are possessed with a lively sense of his immediate inspection, and of their accountableness to him, they will, they must attend to the important affairs which come before them with great solemnity of spirit. Every matter which is suggested or submitted to their consideration will be impartially examined, and nothing will be suffered to pas merely upon the account of its plausible appearance. In every debate the enquiry will be, not what measure will most contribute to my popularity, to secure my present station, or advance me to an higher office; nor what will be most for my personal interest, or the advantage of those with whom I am particularly connected; but what is fit and right in itself; and in the view of my most calm and serious thoughts, and when divested as much as possible of all passion and prejudice. In fine, what will stand the awful trial of the Supreme Governor of the universe, and meet his final approbation.

Faithful rulers, acting uniformly under the influence of this most excellent principle, have the fairest prospect of securing the acceptance and approbation of their fellow citizens, and thereby of protracting the period and enlarging the sphere of their usefulness. But whatever returns are made them by their fellow men, God is not unrighteous to forget their work and labor of love. That peace of his which passeth all understanding shall possess their hearts, and prove their support under every present pressure. And in the nearest views of dissolution, the testimony of their consciences, that they have walked before God with a perfect heart, that they have served their generation according to the will of God, and have had their conversation in the world, in godly sincerity, and as the grace of God teaches, will inspire them with love and gratitude, and cause them to rejoice in hope of glory.

To conclude. Let the whole body of this people be persuaded to approve themselves worthy of rulers of this noble character, by aspiring after an holy conformity to God. And then they may be assured that the Lord who reigns in heaven and on earth, and who has all hearts in his hand, and all events at his disposal, will cause them to possess the blessing.

And now, what remains but that we lift up our hearts to God in heaven, that he would make us a wise, virtuous and holy people, and give us rulers to go in and out before us, who shall indeed be his ministers unto us, and our children for good. And if God will answer us, and make our rulers and this people the willing and obedient subjects of the divine government, we shall be an happy people.

The mountains will bring forth peace, and the little hills righteousness. Our land shall not be called desolate nor forsaken, for the glory of the Lord shall arise and shine upon it. God himself shall arise and save us; and we shall send our praises on high, and sing with the church. “Blessed be the Lord God, the God of Israel, who only doth wonderous things, and blessed be his glorious name.” The Lord reigneth, let the earth rejoice, let the multitude of Isles be glad thereof.

AMEN.

Endnotes

1. Rev. Judah Champion, Litchfield; Rev. James Johnson, Weston; Rev. Allen Olcott, East-Hartford, who had been for several years Pastor of the first church in Farmington; Rev. Lemuel Tyler, Preston; Rev. Israel B. Woodward, Wolcott; Rev. Israel Ward, Danbury.

Elijah Parish (1762-1825) graduated from Dartmouth in 1785. He was the pastor of a church in Byfield, MA (1787-1825). The following election sermon was preached by Parish in Boston on May 30, 1810.

SERMON,

PREACHED AT BOSTON,

BEFORE

HIS EXCELLENCY CHRISTOPHER GORE,

GOVERNOR,

HIS HONOR DAVID COBB,

LIEUT. GOVERNOR,

THE COUNCIL AND LEGISLATURE,

UPON

THE ANNUAL ELECTION,

MAY 30, 1810

BY ELIJAH PARISH, D. D.
Pastor of the Church in Byefield

[This Discourse is printed by private subscription. A majority of the Honorable House of Representatives, against the usage of a century and a half, in the instances, not only refused to observe the customary form of civility, and ask a copy for the press; but passed a resolution containing high charges against the Sermon, and purporting the dignity of the House forbade the usual courtesy to the preacher. It is thought proper, the public should have the means of judging, whether the falsehood or the truth of the alleged “accusations” in the discourse, and whether its “language,” or its meaning had the greatest influence, in subjecting it to such peculiar censure.]

ROM. 13-4
FOR HE IS THE MINISTER OF GOD TO THEE FOR GOOD.

The salutary control of government is everywhere conspicuous. Order is the glory of the universe. The excellence of creation results from the subordination of the parts to the whole. Revolving worlds move in obedience to fixed laws. In civil government the people obey, the magistrates rule, order and security follow. Defense and aid are necessary to man; because he is feeble and exposed to dangers. The goodness of God, therefore, has inspired us with social natures, that dispose us to yield and receive those favors, which are necessary to our being. Thence arise those conventions, which constitute civil society. Government, therefore, results from the nature of man and the goodness of God. The people require and the government promise protection. The government demand, and the people promise obedience. These obligations are mutual, whether they rest on usage or a written compact. Civil government, therefore, is an appointment, or ordinance of God, and those, who govern, are the ministers of God. “The powers that are ordained of God.” “By him kings reign, and princes decree justice; by him princes rule and nobles, even all the judges of the earth.” They are ministers or servants of God. He prepares them for their work. Their understanding talents and opportunities are from him. He “girded” or prepared Cyrus for his great work.

If God raise up rulers for evil; if he elevate them in his wrath; if they be “set over the people for their sins” ; then their hearts are hardened; they abandon the laws or Revelation and the principles of rectitude; they exult in the ruin, which they bring on their country. Such are God’s ministers of vengeance. They pull down the judgments of heaven on the land.

When God intendeth good to a people, he elevates good men; “he giveth wisdom”; “he maketh man to inherit the throne of glory.” “He putteth down one; he setteth up another.” The good, accomplished by a wise government is incalculable; the comforts and blessings, which it produces, are innumerable. A few of these we shall now mention.

I. A good government is the minister of God for good, by commanding the confidence of the honest and enlightened part o the community.

Is this possible? Will not men always complain of government?

A portion of every community will always complain. They envy those possessions and comforts, which they have not the power or virtue to obtain. They hate those Excellencies, which are strangers in their own hearts. They delight in pulling down those mounds and bulwarks of society, which protect the industrious, the good, and successful citizens. The confidence of such men may not be expected, except when they suppose the government base and abandoned like themselves.

The stability and public approbation of good government, therefore, depend on the prevalence of public virtue. By a frank and noble style of procedure the government may prevent murmurs among their most worthy citizens. They enjoy the delight of conscious security; they expect a reward for all their labors; they are stimulated to noble darings. Mutual confidence is necessary for the most useful transactions between man and man. It is the animating principle of all that is great or happy in society. Unless intelligence and integrity be supposed timidity, and caution, and distrust, will prevent that union of interest, that combination of influence, and that ardour of exertion, which are necessary for everything great or excellent. Every bud of hope will be blasted by the wind of jealousy. When the government are suspected of weakness or corruption, public and private enterprise will die with the palsy. Public institutions will languish. Corporations will tremble for their rights. Individuals will become torpid with fear.

For want of union most of the Powers in Europe have recently fallen in rapid succession, like the spires of a city, overwhelmed in a furious conflagration. To establish this union or confidence, among the sound part of the community, is the duty of Rulers. Such Rulers once diffused their blessings over these states. So feeble was the first Confederation, that public confidence had taken her flight; Industry had deserted her unfinished labors. Commerce and revenue had vanished from the land; Hope was expiring; Despair, Murmurs, and Insurrections were carrying terror through the nation. A new government was organized. It was administered by good men. No tale of enchantment equaled the change in real life. Labor was roused from his slumbers; Commerce spread her sails; the stars of America enlightened every region of the world; Wealth rolled in with every tide. In every village and family the means of comfort and improvement were multiplied. While the people of Europe were drenching their fields in the blood of their friends and neighbors; while in one of its most populous kingdoms the fury of revolution was exhibiting scenes of impiety, atheism, carnage and cannibalism, which made savages blush, that they were men, were cultivating the arts; and with an olive branch in our hands, gathering harvests in every country.

The proceedings of the government were fair and open as the day. Those rulers were the ministers of God for good. They enjoyed the confidence of the best citizens. Their good names are still as precious ointment. Such has generally been the government of this Commonwealth. Their noble and patriotic resolutions have encouraged the good people, and covered themselves with glory. Instead of a plundered treasury, fidelity is everywhere conspicuous.

II. The independence of an administrations renders it a minister of God for good to the people.

An individual must display an independent spirit to gain respect, or be greatly useful to his friends; so must the Rulers of the land. From conscious rectitude an individual ought to act as he speaks, and to speak as he thinks. A government of this character is the palladium of its friends, the terror of its enemies. A generous administration, rendering justice to all nations and demanding equal justice of them, is a sublime object of contemplation. Like Mount Sinai, wrapt in smoke and blazing with fire, it may tremble, but cannot be moved.

When Alexander inquired of the captive prince of India, how he would be treated, the reply was, “I would be treated as a King.” It would be well for modern governments to study the address of the Scythian Ambassadors to Alexander. “What have we to do with thee? We never set foot in thy country. May not those who inhabit woods be allowed to live without knowing who thou art, and whence thou comest? We tyrannize over no man; we will submit to no man.” Such was the spirit of our government. It was assailed by the two mighty powers of Europe. Those great Leviathans seemed ready to swallow up our foreign traffic, as a drop of the ocean. Our Ministers of God for good had wisdom to understand, and fidelity to accomplish what was suitable to be done. Messengers of peace were commissioned; in swift sailing ships they demanded justice, and justice was obtained. Our government, though an infant, was an infant Hercules. In its cradle it strangled the serpents of insurrection and foreign influence.

Our country then neither paid tribute to one nation, nor deceived, nor insulted another. They did not debate in their nocturnal legislatures by the light of the enemies’ artillery, nor the blaze of our own ships. Neither were they lulled to sleep by the sighs of their mariners, perishing in the prisons of Napoleon. Though our country was patient and magnanimous, they commanded the respect of their enemies, the approbation of the world, and they maintained their independence.

III. Justice and impartiality towards other nations often render Magistrates the ministers of God for good.

Personal resentments, and points of honor, among the Rulers of nations, may be sport to them; they are mischief and ruin to their people. A spirit of the independent impartiality is the glory of man, the glory of government. A spirit of justice and truth soothes envy, and disarms revenge. When other kingdoms are overwhelmed with wars, such a nation, like the mountain of Ararat, rises above the storm, and is enriched by the floating wrecks of the world. The citizens of other countries are treated with equal hospitality; their ships enjoy equal protection; their ambassadors of Peace are received with equal cordiality and respect; their proposals of amity are met with the same sincerity; their injuries kindle the same resentments. Such were the halcyon days of our country. The Rulers were Fathers and the people the children of their care. We enjoyed prosperity at home, and glory abroad.

When this impartial neutrality is announced in the public acts of the government, when immense privileges are yielded, from a supposition that such neutrality is not a solemn farce, then, is not the lease departure from it, infinitely base and fraudulent, a kind of national perjury, a public, and notorious abandonment of national honor and rectitude? Does not such a nation degrade itself from the high rank of an independent government, resting on the basis of public justice, and transform itself into a company of sharpers? Just so far as such a company grants favors to one belligerent, which it refuses to another, jus so far it forfeits its neutral rights: just so far it takes the ground of an enemy; just so far it virtually declares war, and is itself subjected to the fatalities of just warfare. With what face can such a company complain of havoc and spoil on the ocean, when the secret fires of war are burning in their own vitals?

Did the history of a civilized society ever record their songs of neutral professions, united with their acts of determined hostility? Has it been read in the annals of hypocrisy, that a neutral nation rejected the minister of peace from one nation, gloriously defending their last hopes; that they broke off all intercourse with that of another, while offering to unite two nations whose interest and prosperity are inseparably connected; that to the third they gave the fraternal embrace, whilst his master was insulting their claims, and making war against their country? Is not such a government the engine of divine wrath? Where, we anxiously ask, where, where is a solitary proof of justice or impartiality towards other nations?

IV. Rulers are the Ministers of God for good, by promoting the cause of morals and religion.

Rulers have a commanding influence in promoting the cause of religion and morals. They are the ministers or servants of God, to do his work, to promote his cause. The influence of religion is necessary to the well being of society. Without the aid of religious principles, human laws and institutions cannot secure the enjoyments of society. The magistrates cannot punish crimes, unless they are proved. The cannot be proved unless the witnesses venerate the name of God, and tremble at the obligations of an oath. It is also often in the power of men to commit crimes so secretly, as to bid defiance to discovery. The commission of these secret sins can be prevented only by impressing the heart with the justice of God, with sentiments of religion.

There are also important duties which are of so imperfect obligation, that no law can define their limits; no law can reach them, without changing their nature. Such are charity and hospitality, filial affection, and some other duties. How can men be rendered dutiful to parents, and kind to the afflicted, unless their consciences be impressed with the force of religious obligations? Will you by law compel a man to be charitable to the poor? This converts the service into a tax of government. Shall not the magistrate, then, employ every suitable measure to improve the religious character of the public? The effects will be more salutary and powerful than all the laws, and prisons, and dungeons of the Commonwealth.

In this work of reforming mankind, God has employed the Rulers of the world. Has not God always been wise, always a good judge of what measure was best to accomplish a good work? When he has remarkably prospered his work, has he not united magistrates with the ministers or religion? Does not history, sacred and profane, bear testimony to this interesting fact? We dare go back to the remotest antiquity; we dare rest the merits of the question on the experience of ages. Melchisedeck and the Patriarchs were both Kings and Priests of God. Israel was delivered from Egypt by Moses and Aaron. When the people were to be reformed, David and Solomon, and Josiah, were raised to the throne of Palestine.

When God determined to give up the people to believe a lie, that they might be destroyed then wicked men seized the reins of government. With unhallowed feet Jeroboam ascended the throne; with impious hand he bound the diadem round his brow. Then the people were made to sin. Like sheep they were prepared for the slaughter. In the prophecy of Daniel, and the whole book of God, the glorious days of the church are under the genial sway of devout rulers; her apostacies are under the baleful influence of infidels and vicious men. No axiom of philosophy is more evident. “A wise king scattereth the wicked.” When righteous judgment is executed, vice dares not appear.

In the reign of Asa, a pious king of Judah, he effected a wonderful reformation among his people. They renewed covenant with their God; pagan groves, and idols, and altars, vanished from the hills of Canaan. In the reign of Jehosaphat the work proceeded more powerfully; he not only banished idolatry, but united himself and the officers of government more intimately with the ministers of religion. He was not ashamed of truth and piety. He sent his princes, elected magistrates , to teach in the cities of Judah, and with them he sent priests and Levites. This mission of laymen and ministers was sent to the most remote towns of the state. These good men under the patronage of government, “taught in Judah, and had the book of the “law of the Lord with them and they went about all the cities of Judah and taught the people.” The influence of this pious magistrate was amazing. All the pomp of his court, the splendor of his cities, and the terror of war, thundering on his frontiers could not have produced such effects at home or abroad. Not only were his own subjects quiet religious and happy; but from observing his dignified conduct and holy walk, “the fear of the Lord fell upon all the kingdoms of the lands, that were round about Judah, so that they made no war upon Jehosaphat. The Philistines brought him presents and tribute of silver, and the Arabians flocks of sheep and goats.” Such is the natural influence of a pious magistrate. As the world improves in piety and morals, as the millennial reign of the Redeemer advances, the character of rulers will be more elevated and holy. When all shall know the Lord, then kings and queens shall be nursing parents of the church. The only reason now, that such rulers are not preferred, is the want of righteousness in the people. None but wicked people prefer a wicked government.

Yet some are heard to say and some few who wear the livery of Christ’s ambassadors say, they would as willingly elevate an infidel, as a Christian to the highest office of the nation. While the world in this instance is charitable to their veracity, it blushes for their indecency. Are they not traitors to their Lord and Master? Are they not, like the false prophets of Israel, abandoned of Heaven to be the destroyers of their deluded country? Does not Jesus Christ say to them, “Get thee behind me, Satan!” the woes, which they are and their accomplices have already produced cannot be numbered; the damage and losses, which they have brought on the country, cannot be calculated; the vices and corruptions, which they have occasioned are infinite; many years of good government would not restore public opinion and morals to their former standard of purity. Unhappy men! Are your people so wickedly in love with goodness and good men, that they need the charm of your influence to kindle their admiration for the enemies of their Saviour?

Magistrates are the ministers of God for good; and what good can be compared with the moral good of the country? Laws to promote the sciences are good; laws to promote the useful arts are good; laws to prevent disease and death are good; but what are all these compared with moral good?

Can magistrates promote such an interest; can they be the ministers of God for spiritual good, and can they hesitate, can they loiter in the work? Can a creature be found, so lost to all the virtues of the heart, who would not prefer rulers of a Christian spirit to infidels, pouring their sarcasms on him who was born in a manger? Men have walked in the fiery furnace, and not been burned; but wicked magistrates have not failed to increase the iniquities of the people.

In numerous ways many rulers promote piety and religion. They need not the sword of persecution, nor the ghostly power of a roman pontiff. Are not most people greatly affected by personal influence? Do not rulers possess incalculable influence? They are the ministers of God. They are as gods among men. In this world they are the highest order of beings; they are little lower than angels. Must not their moral influence be almost irresistible? Does not the voice of history declare a general resemblance between the moral character of rulers and their subjects? Wicked rulers make a wicked people; good rulers promote a reformation of manners.

Good laws promote virtue and morals. Good rulers enact good laws. These are swords and spears in the hearts of the wicked. They are batteries of terror, pouring storms of fire upon the dens of vice and infidelity. Laws are not the only moral strength of a government. The public mind may be improved by the patronage of the arts and sciences. These enlarge the mental powers, refine the sentiments soften the heart, mend the stat of society. Every incorporation for intellectual improvement, or benevolent purposes, every new seminary, is another pillar in the temple of virtue.

The examples of rulers have great influence on the public mind. If they profane the Sabbath, disdain public worship, ridicule the Bible, scoff at the Savior or despise his ordinances every fool will ape their ungodliness, mimic their vices, and pursue their steps down to ruin. But if magistrates be good men, their virtues like the blossoms of spring, will perfume the country. They will encourage the faithful of the land; the wicked will tremble before them. Like the prince of Uz, they go out from the city and the young men hide themselves; the aged rise and stand up; princes refrain to talk, and the nobles are silent. As the shining sun diffuses light and heat through the system, so a devout governor, by the power of his example, extends the spirit of piety and sound morals. In this particular legislature of Massachusetts have done themselves immortal honor. In a day of darkness and rebuke, they led the way to the temple of humiliation and prayer; they were the first to seek the Father of lights.

An administration is the minister of God for good by appointing good men to the subordinate offices of the community. These are scattered over the land; these mingle in every company, and carry the light of virtue, or the miseries of spiritual plague and death to every cottage. I only add that as the alliances of individuals generally give complexion to their characters and circumstances, so is it with nations. Such is the social nature of man, that he generally assumes the moral complexion of his familiar associates. That government deserves public confidence, and is the minister of God for good, which forms no alliance with a people of opposite religion, glorying in their infamy and crimes. Time was when and alliance with a nation which disdains all moral obligations, which blasphemes God and his Son, would have been rejected as improper and dangerous. As a good physician removes his patient from a deadly atmosphere, so a good government forms it alliances where pure religion, sound principles, and Christian morals have taken up their abode. The allies of Napoleon are compelled to adopt his interests, to bend to his yoke, and wear his chains. They imbibe his ferocity and atheism. His philosophists instruct them; his officers discipline them; his secret agents, as swarms of locusts from the banks of the Nile, now darken the nations of the world. The athiests of France and the Puritans of New England; was ever an alliance so monstrous! Our temples shudder at the proposal; the spirits of our fathers bend from their thrones of bliss, and enter their solemn protest against such a horrible union.

V. Those are the ministers of God for good, who protect us in the enjoyment of our privileges and possessions.

From the days of old, from the most ancient annals of mankind, we learn that “the earth was then filled with violence.” The human race had taken arms; they were in a state of hostility. The fields were red with blood; families were clothed in mourning. The laws raised their voice; the sword of the magistrate was necessary to suppress the malignant passions, to preserve order in society, or even the labors or lives of individuals. Where privileges and possessions are not secured, men will not labor, but for mere necessity; for labor is pain. Universal poverty and wretchedness, therefore, always accompanied a feeble or oppressive government. This calamity now presses Egypt and Palestine in the dust. This spirit of destruction now stalks through the Ottoman empire. The light of commerce is extinguished; the sons of traffic are brought low. Tyre, the ancient mart of nations, is now a mournful pile of rocks. Athens once the light of the world, and Jerusalem, the joy of the whole earth, have fallen from their ancient splendor. The hills of Canaan are no longer blushing with vines, nor waving with corn; her villages and cities have vanished; the arts are fled from Greece. Idleness, ignorance, vice, and misery, cover the empire in darkness. The fine climate and luxuriant soil remain; but the government is changed. Their Solons, their Ptolemies, and their Solomons, have left their thrones to men of another sort. The property and the comforts of the people are insecure. To confirm these has been the labor of magistrates in every age. Such is still their benevolent work, to preserve man from man, the honest and diligent from the unprincipled and vicious. This renders them the ministers of God for good. – With strong desire, with poignant anxiety, we look to rulers, to the ministers of God to protect us, our labors our privileges, our happiness from assault. Numerous are the pursuits, invaluable the acquisitions and felicities of man in civil society. Of course he is vulnerable from a thousand points. Every particle of property, every privilege, civil or moral, every habit or opinion, may be an inlet to misery and ruin. Clothed in the mantle of sensibility, all eye, all heart, man implores protection from the ministers of God, the political guardians of his country. When he sits by his fireside, he looks to the magistrates, as household gods, to protect him from danger. When he goes forth to his professional employment, he expects protection from the laws. If he travel the lonely forest, if he sail the trackless ocean, where a thousand rovers watch for plunder, he expects the government, like a fiery bolt of heaven, to guard his course. Are the pastures covered with flocks, and the fields with corn; does the farmer raise the song of harvest; has he “enough and to spare;” the ministers of God by their protection encourage his enterprise; the cheerful market rewards his labors; his success enlivens hope; his plans are enlarged; his toils are renewed. As the cherubims and flaming swords of Eden guarded the tree of life, so the ministers of God defend every commercial right; then most distant regions open all their treasures, every wind of heaven hastens to our shores the comforts and luxuries of the world, every billow of the ocean pays a tribute, yields assistance to increase the wealth, to improve the arts, to refine the manners, to establish the liberties of our country.

But why should I proceed? No picture which I can draw, would equal the glory, which is past, the days of other times. All the blessings of a wise government, all the blessings of peace and prosperity, have, have been enjoyed. The husbandman enlarged his fields, adorned his buildings, and multiplied his flocks and herds. Patriotic and opulent corporations, through hills and rocks, and mountains, opened roads and canals to the ports of traffic. Mariners lifted their canvass to every breeze: the fish of the ocean, those immense resources of wealth, those golden mines of the poor, with the produce of wealth, those golden mines of the poor, with the produce of every climate, were piled on our shores. Our villages were increased and enriched; our cities rose with new splendors; seminaries were founded; colleges were more richly endowed; temples, hospitals, benevolent societies, displayed the improvement, the rising glory of the nation.

We saw, we blest those ministers of God for good; their good names shall enrich the narrative of the historian, the song of the bard.

In that day of general felicity, while all the whirlwinds of heaven were asleep; while the dangers of the ocean were retiring, had a voice thundered from the capital,

“Ye free born sons of New England, suspend your cheerful business, fly from your unfinished labors sacrifice your immense profits, abandon the fixed habits of your lives, unload every ship, stop every avenue of commerce, guard every harbor, every river, every boat, every citizen who can lift an oar or move a limb to any point of the compass, murder every offender without jury or the form of trial;”

Had such a voice hushed the din of business, would you have believed your senses? Or in the moment of amazement and indignation would you not have adopted the mandate from goblin of the tombs some spirit of darkness?

After cool reflection would you not have said, “the hand of Napoleon is in all this.” His voice, his spirit, his despotism is here. “So Satan broke into Paradise and damnation followed.”

From these reflections we see how vastly important is the right of suffrage, the privilege of elections.

It is political health and life, or a deadly plague in the vitals of the Common wealth. In the hands of bad men the rights of suffrage are “fire-brands, arrows and death.”

But does any person hesitate whether to give his vote for a man of known probity, a man who has been your friend, who has never deceived you, who has never been deceived himself; who has never apostatized from his own principles, writing folly or villainy upon all his past life?

Will you discard men, the immense benefits of whose administration you have actually experienced? Will not this discourage and drive good men from public office? Will not this throw you into the hands of those, who flatter to betray, who climb to office to share in the plunder of the treasury?

But to exercise this political fidelity, your own hearts must not be like the sluggard’s garden. If vice pollute your life, or infidelity poison the fountain of action, then will you prefer rulers of the same dismal description. On the wisdom and piety of the people rest all our hopes of a wise administration.

The price given for the right of suffrage, surpasses calculation. Shall it be perverted? It cost our fathers exile from their native land, their fruitful fields, their delicious gardens, the dwellings of their parents, their domestic altars, and the courts of their God. It cost them famine, disease and death, in a wilderness of savages; the war song of hostile tribes alarmed the slumbers of the night; they met the chiefs on the hill of battles, the earth drank their blood. Will the descendants of such a people neglect the right of suffrage? Will you employ it in a rash or dangerous manner? Will you write a name, or lift a hand to support a government, which is the minister of divine wrath? Should you be able to bear the yoke of foreign despotism with manly fortitude, should you even gain some temporary advantages from the ruin of your country, remember, your children may not stand on your elevated ground. Have mercy then on your children, on your country, on generations unborn. Entail not on them the miseries of a government, hostile to their best interests, hostile to heaven and earth. Would you establish those in the first offices of the land, who will poison the hearts of your children with infidelity, who will harness them in the team of Hollanders, and Germans, and Swiss, and Italians, to draw the triumphal car of Napoleon? Are you pursing your sons to be dragged into his armies? Shall they be sacrificed on his bloody altars? Who will bury their bones whitening the hill of battle?

Were our country awake to their danger the awful crisis would demand all their wisdom. Your enemy calleth the fowls of heaven to eat the flesh of kings, and the flesh of captains; the blood flows to the horses’ bridles. He binds kings in chains, and nobles in fetters of iron. His armies burden the earth; pestilence and famine, and death, follow their course. Yet these are harmless. I acquit them of mischief, when compared with the hordes of spies and secret agents, sent forth to the nations of the earth, to sow discord among brethren, to spread irreligion and atheism, to dissolve the bonds of society. Like the frogs in Egypt, these emissaries “enter our houses, our bed chambers and ovens.” They mingle with the people, persuading them, that infidelity forms the same good magistrate, as the spirit of Christ. They gain the confidence of rulers, who yield their people a sacrifice to foreign ambition.

Can he be merciful to strangers, who has ruined his own country? The fruit often perishes in the fields of France, because the farmer is unable to pay the taxes of harvest. The pestilence of this contagion has reached our shores. Where is the voice of general gladness, where the face of enchanting prosperity, lately so conspicuous? Why are our ports solitary and sad? Why have the masts been huddled together like groves scorched by the fires of the wilderness? Where are our cheerful mariners? Who, where is he who has done this mighty mischief? Has famine, has pestilence stalked through our towns? Every child can answer. The heralds of the general government have passed through our towns; like the messengers of Job, each had a tale more affecting than his fellow. They have passed along; before them was the garden of Eden, a virtuous people, obedient to the laws. Behind them is the desert of Sodom, violations of law, perjury, and distress. Terrific architects of ruin, can they exult in their tremendous power of annihilation?

Is it said that this cause of complaint is removed, that commerce is again free from her iron chains? Then, why has she not been always free? Are the belligerents less powerful? Is the modern Attila less piratical? Is the dragon dead, which has so long wasted our country? Forsaken, abandoned, and execrated by all, did the monster expire alone, without a friend to close its eyes, to sing its funeral dirge, or to convey its loathsome remains “to the narrow house?” Do the authors thus plead guilty to the charge of general distress, and extensive ruin, wantonly brought on the nation? What is the merit of removing miseries, which ought never to have been inflicted?

Let the country be indemnified for the invaluable losses sustained in our fisheries; for the losses in our foreign traffic; for the losses in our domestic trade; for the losses in having several channels of commerce turned to other countries; let the government indemnify the nation, for the lives which have been sacrificed, for the numerous perjuries, for the daring evasions of law, for the immorality and wide spreading licentiousness, which their oppression has excited; then shall we listen to the tale of merit for the redress of our wrongs.

In your absence have your servants wasted your goods, turned the streams from your lands, permitted strangers to imprison your children, burn your fields and houses? Finding themselves in danger, have they suffered the fires to go out, while they rivoted at your table? Are you not charmed with their goodness? They permit you to return and build on any part of the smoking ruins. Will you not strike golden medals in honour of their fidelity? Did Egypt’s king escape infamy and execration by removing the first plagues by which for a time, he had ruined the fishery and traffic of the nation? The billows of the Red Sea echoed the songs of Israel; their daughters joined in the chorus of praise; instruments of music, and dances of the tribes, expressed the transports of the moment. Were these the effusions of gratitude to Pharaoh, because he had suffered his fatal restrictions, to expire; or were they the notes of triumph, the hosannas of exultation, because he “had sunk as lead in the mighty waters?” When Judas returned the thirty pieces of silver, was there not overwhelming evidence of his guilt, in his change of measures?

If the administration will do a new thing, speak to France the language of an independent nation, we shall hope they are preparing to mount the ladder, which angels ascend. The world will applaud the deed of honour.

I spontaneously turn to the chief magistrate, the pilot of the ark in this political deluge. But he, like the celebrated legislator of Israel, perhaps, recognizes his successor; but with this happy difference, not for any word spoken “unadvisedly” by himself. Though it is known to your Excellency that our constitution does not, like that of Athens, formally appoint the sentence of Ostracism, yet may it have occurred, that we have the substance without the name, and without any legislative statute for its regulation. The Athenians sent their best men into exile; we, more humane, only relieve them from office. In Athens, ostracism pruned the growth of luxuriant merit. It condemned to exile those illustrious men, who were accused of being exalted above other citizens, by their conspicuous virtues. An Athenian no sooner distinguished himself by his splendid actions, than he was marked as a victim. His unsullied reputation was a sufficient reason for his banishment. But they never made apostacy, infidelity, and shouting hosanna to the Molock of the age, passports to the highest offices of the state. Still every corporation is not so debased, and we fondly anticipate the hour, Sir, when the immense resources of your political science, when your undaunted fidelity to your country, when the splendor of your talents, will irradiate a popular branch of the government, and like the flash of heaven, display the machinations of our foes. Nor can this possibly be any degradation of rank. The diamond is the same, whether it sparkle in the crown of royalty, or slumber on the cross of the pilgrim. The sun is the same, shining in meridian splendor, or descending in full orbed majesty, beyond the western hills “to enlighten the lower parts of the earth.” Your indefatigable labors of office, your known anxieties for the public good, are pledges that wherever your lot in society shall fall, every effort will be made for the salvation of your country. This shall console us in our fears, while we most devoutly wish you every blessing from the God of heaven.

His Honor, the second magistrate of the Commonwealth, was the companion, the AID, the friend of Washington. Could a volume of eulogy say more? Had Washington, honored sir, been your fellow candidate for office, this day, undoubtedly the result would have been the same to him and to you. The independence of the country was laid in the tomb of the hero.

Finally, The Council and legislature will readily perceive how vastly important and responsible is the office of magistrates.

Ye are not the ministers of state in a mighty empire; ye are not the ambassadors from the first court of the civilized world; but ye are more; ye are the ministers of God; ye are the agents of the king of kings. Ye are elevated to be the lights of the world; or the instruments of Almighty vengeance. We receive our laws, our maxims of conduct, our opinions, our morality, and in some degree the spirit of our religion from you. The encouragement of our labors depends much on the wisdom of your laws. It depends much on you whether the fields shall be loaded with harvest, whether prosperity shall swell the song of gladness; or whether, with hopeless, feeble, reluctant hands, the farmer shall toil merely to supply his necessities. It depends on you whether our flag shall be known in every sea, our mariners throw the hook and harpoon, from the line to the poles, and bring us the riches of every clime. It depends much on you whether sound morals and pure religion, the charitable societies and Christian institutions of our country, shall outlive the storm, which is deluging the earth with barbarism and impiety. I had almost said, ye may be the ark to save a drowning world. You may perhaps direct, not only the destiny of this Commonwealth, but of the United States. To say all in one word, you may revive the dying confidence of the people in the wisdom and patriotism of government. The subjects of your deliberations are various as the fate of empire, affecting as the ruin or glory of your country are serious. Your responsibility might make an assembly of angels tremble.

The Chieftain of Europe, drunk with blood, casts a look upon us; he raises his voice, more terrible, than the midnight yell of savages, at the doors of our forefathers. Already our government is more obedient, than his conquered kings, his ruined vassals. Already they have laid their country on the funeral pile with other nations; they have pierced the vitals of its prosperity, as a peace offering to the baleful demon. The people are afflicted; the cause is hidden from their sight. Our prospects strike us with dismay, yet we must not, we cannot yield our necks to be yoked to the car, or to be chained to the throne of the tyrant. Save us, we beseech you, from such an awful catastrophe. The voice, the decided, indignant voice of Massachusetts would not be heard in vain. The resolves of your predecessors are an imperishable monument of their wisdom, their love of country. More, much more remains to be done. In you we confide to keep alive the fire of independence, which seems ready to expire. The crash of thrones, and tremendous fall of empires, are heard as common sounds. We see the crimson cloud of vengeance sail he heavens, charged with showers of blood; we see the blaze which sets the heavens on fire; we hear those awful explosions, which shake the world, and cover the earth with the slain; we hear the howlings of the storm, the sighs of despair, and the shrieks of death among the nations; still we slumber, and slumber, and slumber, and cry, “peace, peace.” But should this Legislature unitedly lift their voice, and sound the alarm of danger, it is believed you would find the people perfectly prepared to listen, to believe, and to act for the public good.

Ye would be hailed as the Saviours of your country. Your names, familiar a household words, would go down to generations unborn. Posterity would call you blessed. In America, Napoleon might find a Danube, he could not pass; in the Senate House of Massachusetts, an enemy less manageable than the Alexanders, the Fredericks, the Ferdinands, of modern Europe. Let New England rise in her strength, and perform her duty, and the Corsican might, as easily tear the sun from the firmament, as overturn our governments.

But our duty does not consist in soft words and fair speeches. Apathy, indifference, and confidence in the great Destroyer, will not accomplish our work. Our enemy is too sagacious, too powerful, too determined, and too ferocious, to be stopped in his march of ruin, by the spirit of slumber and security. Our songs of admiration will not melt his bosom of stone.

If your house were already wrapt in smoke and flame, would you stand and declaim, respecting the wonderful exploits of fire, and the splendor of the terrible scene? Had an stranger, while enjoying the rites of hospitality, mingled poison in the cups of your children, would you pronounce a eulogy upon his cunning, or amuse yourself with the dying convulsions of your sons and daughters? Would you move with indifference from the explosions of a furious volcano? In the rapids of Niagara, just rushing, plunging, falling down the awful cataract, would you slumber on your oar, would you call for a pencil, to paint the prospect of sublimity and horror? Will you then admire and applaud the magic achievements of Napoleon, till your country is covered with misery and desolation? Will you confide in the angel of the storm, when your country, like a shattered vessel, seems ready to go down in a moment?

The people look to their Legislators for their hopes, their fears, their political impressions. They are listening; they are anxiously enquiring “Watchmen what of the night? What are the signs of the times?” You see the enemy; unless you faithfully warn the people, they will be destroyed; but God will require them at your hands. Will you not then inform them, that the combustibles are collected, that the mines are charged, that the matches are lighted, that the emissaries of that Demon of ruin, who has waded in blood from Egypt to Russia, who is now swimming in the blood of Europe, are waiting to cover this land with conflagration and misery? Will you not disappoint your political opponents, and will you not overwhelm the enemies of your country with despair?

Would to God that he, who now addresses you with such feeble talents, for one moment might enjoy the power of persuasion, the power of communicating his own most solemn convictions, the views which wring his heart. I would speak only for God and my country. I would plead with you in behalf of your children, your fellow citizens, and the human race. I would plead for your altars, your Sabbaths, your Savior, and your God. Is not a tremendous power sweeping, sweeping the face of the earth with political and moral ruin? I know ye believe this. Shall there be no limits to his devastations? Shall the ocean set no bounds to his domination?

Will you sound no alarm from the walls of our political Jerusalem? Will you leave open the gates; shall the tiger rush upon your lambs? Shall they not learn their danger? Will not the stones, then rise your accusers; will not your fathers’ bones cry out against you?

Is there any enchantment in our atmosphere, in our pleasant dwellings, to change the destroying demon into an angel of peace?

In peals of terror the sighs of Europe, and her clanking chains, warn us of our impending fate. She has been chastised with ships; she is now lacerated with scorpions; she is crushed under the wheels of her despot. Wallowing on the gory turf, blood bursting from every vein, she conjures the Legislators of the world, to be admonished by her awful example. Save us, we beseech, we implore you, save us from her vassalage, save us from the ruin, which is already begun. Who knoweth whether ye are come to the government at such a time as this, to be the Saviours of your country? Who knoweth whether ye have been raised up by heaven, as an assembly of Gods, to stop the billows of destruction, and as the ministers of God, to say to the angry floods, “Hitherto shall ye come, but no further, and here shall your proud waves be stayed.” But I forbear. Venerable Sirs, I beseech you forgive my freedom. I speak as I feel, and as a dying man to dying men. I must soon appear before a higher Court to give an account for these words. Amen.

John Elliott (1768-1824) graduated from Yale in 1786. He was pastor of the Madison, CT Congregational Church (1791-1824) and a fellow of Yale (1812-1824). The following sermon was preached by Elliott on May 10, 1810.

A

SERMON,

PREACHED BEFORE HIS EXCELLENCY

THE

GOVERNOR,

AND THE

HONORABLE LEGISLATURE

OF THE

STATE OF CONNECTICUT,

CONVENED AT HARTFORD,

ON THE

ANNIVERSARY ELECTION,

MAY 10TH, 1810.

BY JOHN ELLIOTT, A. M.
PASTOR OF A CHURCH IN GUILFORD.

Ordered, that the Honorable David Daggett, Esq. and Augustus Collins, Esq. present the thanks of this Assembly to the Reverend JOHN ELLIOTT, for his Sermon preached before them, at the annual Election, on the 10th day of instant May, and request a Copy, that it may be printed.

General Assembly, May Session, 1810.
Passed in the Upper House.
Attest,
THOMAS DAY, Secretary.

In the House of Representatives.
Concurred,
Test,
W. T. WILLIAMS, Clerk.
A true Copy,
Attest,
THOMAS DAY, Sec’ry.

PSALM XLVI. 1, 2, 3, 4, 5.

God is our refuge and strength, a very present help in trouble:
Therefore will not we fear, though the earth be removed and though the mountains be carried into the midst of the sea;
Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.
There is a river, the streams whereof shall make glad the city of God; the holy place of the tabernacles of the most High.
God is in the midst of her; she shall not be moved: God shall help her, and that right early.

The divine government is justly matter of universal joy. By the perfections of Jehovah we are taught, that it must be infinitely just, holy and good. From no other source can the good man derive consolation equally rich, support equally firm. Human things are mutable, worldly good uncertain. Honors fade. Riches flee. Pleasures satiate. Bright prospects darken. The best founded expectations are often disappointed.—In this fluctuating state of things, the contemplative mind anxiously looks around for some permanent object on which to rest. Revelation utters her sweet and consoling voice; she points to the throne of God: she exhibits to view that dominion which is everlasting, that kingdom which will never end. With this exhibition she confirms the wavering, refreshes the weary, strengthens the weak, consoles the distressed, and animates the desponding.

The passage before us is the language of holy confidence in the government, protection and goodness of God. Of this confidence, the devout Psalmist gives many striking specimens in his writings, both in scenes of adversity and in days of prosperity.—This Psalm was probably composed on the occasion of the success, settlement and peace given by the Most High to the people of Israel, after the numerous wars in which they had been engaged, previous to the reign of David, and in the first part of his reign. The divine protection and mercy, so often experienced by him and the nation over which the Lord had exalted him to be king, had inspired them with unshaken reliance upon his almighty power and infinite goodness. In the day of trouble he had been their deliverer, in the season of darkness had given them light, and in the time of danger had filled them with hope and with courage. Undismayed, trusting in the divine arm for salvation, they were ready to encounter difficulties the most trying, to meet dangers the most pressing, and to contend with foes the most powerful.

In prophetic language, great confusions, desolations, and calamities among nations, are described by the moving of the earth, the upheaving of the mountains, and the roaring of the waves of the sea. Thus saith the Lord by his holy prophet, I will shake the Heavens and the earth, and the sea, and the dry land, and I will shake all nations, and the desire of all nations shall come: ¹ a passage universally believed to refer to the great commotions, confusion and revolutions, which immediately preceded our Saviour’s advent. In like manner, in this Psalm, by the moving of the earth, the shaking of the mountains, and the roaring of the sea, we are to understand the wars, which the neighbouring nations waged against the people of God, and the immense armies which came against them.

In the following verse the Psalmist uses the metaphors of a river and streams. By the river and streams is represented the gracious presence and blessing of the Lord. Spiritual blessings are many times described under the metaphor of waters: Thus it is declared by the prophet, Living waters shall go out from Jerusalem. ² In Ezekiel’s vision, waters are represented as issuing out from under the threshold of the Lord’s House, and increasing to a deep river, emblematical of the divine spirit in his holy influence, and the gracious presence of God. Agreeably to this figure it is said, I will pour water upon him that is thirsty and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring. ³—A stream of spiritual blessings will make glad the city of God. This city is Zion; the holy place of the tabernacles of the Most High. God is in the midst of her. Here he appears in the glory of his protection, of his mighty power and exceedingly rich grace. She shall not be moved. Jehovah is to his people, by his gracious presence, a place of broad rivers and streams. ⁴ They dwell on high, their place of defence is the munitions of rocks.

From this view of the passage will arise this general doctrine, that the gracious presence of God is the highest felicity and security of any people.

In the illustration of the subject, it will be proper to shew in what respects God may be considered as graciously present with a people, and then contemplate their felicity and security.

God is graciously present with a people,

I. In giving them godly CIVIL RULERS.

By the operation of second causes men are exalted to rule over a people. They may be raised by real worth, and the wise and unanimous choice of their fellow citizens, to guide the affairs of the state. Without seeking to obtain them, they may rise to dignified stations, and enter with diffidence upon the discharge of their public functions.—They who reflect neither deeply nor religiously may view these, as events in the ordinary course of things, and resulting merely from human policy. The primary cause may lie hidden from their sight.—But he who makes the Bible his resort, and depends on this for light, will be led to the rational conclusion, that an invisible hand operates in these high concerns, with well directed and successful force: that the elevation of rulers is one branch of that divine Government, which controls every event, great and small.—In extraordinary cases, in which, contrary to all human expectation, men rise to distinguished stations, these principles are readily admitted. In revolutions highly conducive to the liberties and happiness of mankind, if an individual appear with shining and commanding talents, acquire an ascendency in the hearts of his countrymen, and by his valor, his wisdom and maxims of sound policy, lead them to peace, to happiness and glory, the divine hand is gratefully acknowledged. The agency of Heaven is allowed to be written clearly, as with the beams of the sun. To extend it to all cases, when things proceed in their usual and regular course, is, in the minds of some, attended with more difficulty. But let it be considered, that as on the one hand, weak and wicked rulers are a rod, a scourge in the hand of God, to execute his wrath and to punish a refractory people, so on the other, those who are wise and virtuous, are his appointed mean of conveying innumerable and immense blessings to the obedient. That they are thus to be viewed, we are abundantly taught in the volume of inspiration. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. ⁵ Saith the Lord concerning the proud King of Assyria, O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit, he meaneth not so, neither doth his heart think so. ⁶ Of an illustrious prince, divinely called to be an eminent blessing and deliverer to God’s chosen people, it is written, Thus saith the Lord to his anointed; to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him; and I will loose the loins of kings, to open before him the two-leaved gates, and the gates shall not be shut: I will go before thee, and make the crooked places straight; I will break in pieces the gates of brass, and cut in sunder the bars of iron:–For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name; I have surnamed thee, though thou hast not known me. ⁷ Cyrus was the chosen instrument, to capture the city Babylon and set at liberty the house of Israel, at the end of the captivity of seventy years.

That wisdom and virtue, which are the essential qualifications of good Rulers, are derived immediately from the fountain of all wisdom and all virtue. Jehovah himself implants in the heart those divine principles, and diffuses in the understanding that light, which constitute a wise, and great, and good ruler. He gives those dispositions, as well as talents, which adorn exalted stations, and without which we have no reasonable ground to believe that men will rule with honor to themselves, or real benefit to a land. Holy fear and Christian benevolence are inspired by him, and the exercise of these might be shewn, both from reason and scripture, greatly to contribute to the usefulness of magistrates, princes and all in authority. By emblems which convey striking ideas of beauty and joy, are rulers of this character described in the divine word. The God of Israel said, the rock of Israel spake to me, he that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning when the sun riseth, even a morning without clouds: as the tender grass springing out of the earth by clear shining after rain. ⁸—As God hath in his hands the hearts of all the children of men, both of those who exalt and of those who are exalted to office, and turneth them as the rivers of water are turned, good and faithful rulers are his legacy bequeathed to a people. The elevation of David to the throne of Israel is a very pertinent example of the kind interposition of the Most High, to bless his people in the person of their King. He chose David his servant, and took him from the sheepfolds. From following the flock, he brought him to feed Jacob his people and Israel his inheritance. ⁹ Great, wise and magnanimous, he adorned the throne to which the special hand of Heaven had exalted him; was blessed to triumph over the enemies of God’s chosen people, to hold the scepter with honor and dignity to a good old age, and to leave the kingdom in the zenith of prosperity.—David was a man after God’s own heart, greatly renowned as a prince, and eminently pious; and when drawing toward the close of life, gave a most solemn charge to Solomon his son and successor, to keep the commandments and obey the will of God.—Not only was he exceedingly zealous to do good to the kingdom, but to the church, and while he assiduously labored to promote the peace, and order, and welfare, of the one, he was supremely concerned for the prosperity of the other. In the days of peace and wealth in the nation, he contemplated the erecting of a splendid temple for the solemnities of public worship, but by divine direction, this heaven-approved plan was not executed until the reign of Solomon. When a nation is blessed with rulers who, like David, lead them to high political happiness, in the pursuit of measures wisely calculated for this end, this rich blessing is to be acknowledged as coming from the divine hand. When the political interests of a people are committed to the guidance of pious and faithful rulers, it is frequently the fact, that Zion is favored by Heaven with a precious season of rest and prosperity.

II. By a sound, faithful and evangelical ministry. The richness and source of this blessing may be thus contemplated.

The Gospel contains and inculcates the purest system of morals ever devised.

In its foundation, extent and motives, it transcends, far transcends, the boasted systems of the most enlightened heathens. Its foundation is the moral excellence of the divine nature and character; its extent, the hidden man of the heart, every thought, emotion and exercise, as well as the outward conduct, and at all times, under all circumstances, and with respect to all subjects; and its motives, the commands of the supreme being, the glory of a resemblance to him, and the hope of escaping his eternal wrath and securing his everlasting favor.

In its duties, it enjoins whatever is proper, necessary and dignifying to man in every station; whatever is proper in natural, moral, political or social ties; whatever is necessary for the mutual assistance and felicity of men, or whatever exalts and adorns human nature. Its injunctions, reverenced and obeyed, are eminently calculated to qualify men for usefulness and promote their happiness in this world, and to prepare them for endless glory in the world to come. This divine system allows not the least degree of impurity in thought or deed; of injustice, falsehood, uncleanness, intemperance, or whatever can defile the soul or body. The practice of every virtue, personal, social and moral, is positively enjoined; the practice of vice, in every form and degree, is peremptorily forbidden. Let the plan of Christian morals be examined with the utmost diligence and scrutinized with the greatest care, and the more decided will be the conclusion, that it is superior to every other; that it is complete without the least defect. The more minutely this point is discussed, the more extensive the induction of particulars, the more deep and impressive will be this conviction.

The most effectual method to diffuse the knowledge of this exalted system, and induce men to observe it, is the institution of the Gospel ministry.

This is the mean appointed by infinite wisdom and goodness. It is not merely an human device, the project of interested churchmen and skillful politicians. The holy Sabbath, with its merciful and comforting institutions, derived its origin from Heaven, and is a part of the benevolent plan of the Most High, to reclaim and save a ruined world. The body of mankind, from the little leisure they enjoy, from their natural blindness on moral subjects, the reluctance with which they study them, and a multitude of other causes, although the pages of inspiration were spread before them, would still remain, without a preached Gospel, in great ignorance on subjects of infinite moment.

By the labors of an order of men specially appointed by God to search the sacred scriptures, to study the maxims, principles and motives of the Gospel, and to communicate the knowledge they treasure up to their fellow men, at stated times and in a solemn manner, more light is diffused, than would, otherwise, ever be enjoyed.

It is infinitely proper, as the ministry of the word is divinely appointed, that the qualifications and duties of those who engage in it, should be clearly prescribed and defined. This we find to be fact. Preeminent among these qualifications is soundness in the faith, and among these duties, faithfulness to souls. It is truth in opposition to error, it is the real Gospel in opposition to heresies, which they are commanded to preach. Truth enlightens; error darkens. The real Gospel exalts both the Father and the Son; heresies dishonor them. Revealed truths, not the fictions of men, are accompanied with divine power. Men may philosophize. Their speculations may be refined and ingenious. But the light they diffuse is like that of the sun upon the bleak regions of the polar circle. They leave the heart cold and unaffected.

The more intelligent beings are enlightened in the nature of moral excellence, in its perfection in Deity, and its glory in the creature; in the character of him by whom all things were made, and of their own destination; in the wonders displayed in the plan of redemption, and the infinite importance of the concerns of the soul; the more elevated are their views, the more are they attracted with the beauty of the divine character, the more deeply do they feel the necessity of divine favor. Since, then, the Gospel unfolds these things, inculcates these principles, and urges the study of these sublime truths, and since those to whom is committed the ministry of reconciliation, are specially called to preach the Gospel, it is highly important that their efforts be rightly directed. If they fall short of the mark in the instructions which they give; if they conceal or pervert the truth, they do not pursue the method most probable to promote the glory of God, to enlarge the capacities of moral beings, and impress on their minds a just sense and influential belief of revealed doctrines, and thus to prepare them, by holiness and love, for a kingdom and endless glories in the invisible world.

To no class of men does Divine Providence present opportunities, so favorable to enlighten the understandings, and affect the hearts of their fellowmen with truths unutterably solemn and interesting, as to those who serve at the altar. Their instructions and admonitions, if faithful to their master and to precious souls, are eminently calculated, and frequently are blessed by God, to lead mankind in the path to eternal glory; to excite in them supreme love to the great author of their being; to render them holy in heart, heavenly in their desires, devout in their frame of spirit and godly in their lives; to impress them with a sense of the worth of the soul, the solemnities of the day of judgment, the retributions of eternity, and the inseparable connection between a life of holiness and a crown of glory, a course of sin and the world of despair. As blessings so immense, to beings destined to immortality, result from sound and faithful instruction in the things of Christ’s kingdom, and as from that of an opposite character there is no reasonable ground to hope that they can be derived, the importance of a faithful ministry is obvious.

Preach the preaching that I bid thee, is the command of God to the prophet Jonah: and to Ezekiel he saith, Thou shalt speak my words unto them. Christ charged his ministers to preach the Gospel received from him. None but this, are they authorized to preach; none but this, will be profitable, if preached. The word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. ¹⁰

The qualifications and usefulness of those who serve at the altar are from God. He allots the circumstances of birth, of education, and of every step preparatory to an entrance into the vineyard; and he bestows his grace, that they may enter upon the work with pleasure, with his approbation, and with a fair prospect of usefulness. Not only, those who are specially called, like Paul, and commissioned as ambassadors of the prince of peace, but all who in the ordinary course of things, in the present state of the Church, are inducted, according to the divine will, into the evangelical work, are supremely indebted to God. When they preach the unsearchable riches of Christ, and beseech sinners to become reconciled to God, divine power alone accompanying the word renders it effectual. This alone carries divine truths to the heart, impresses them with irresistible energy, and brings forth happy fruits in the life and conversation. Talents the most splendid, labors the most indefatigable, instruction the most faithful, and exhortations the most pungent, will not insure the conversion of a single soul. Neither he that planteth is anything, neither he that watereth, ut God that giveth the increase. ¹¹ Means and subordinate agents are of no account, in comparison with the great and efficient cause of all saving effects. The warm influences of the sun, and the showers of rain, are important means of producing the fruits of the earth; but would doubtless prove insufficient without the secret, mysterious influence of immediate divine power and wisdom, to put in motion the various particles, and form them into the innumerable shapes and different natures, in which they appear. The same is the case in spiritual things, Paul planteth, Apollos watereth, but God giveth the increase. If a minister preach the truth with apostolic purity and zeal for a longer or shorter period, he does no more towards converting and sanctifying sinners, than the husbandman does toward bringing showers from Heaven, and actually making his grass and grain grow, when he plows, plants and manures. The effect of means on the hearts of men is represented as a work to which God only is adequate. It is bringing those who are spiritually dead, to life. You hath he quickened, who were dead in trespasses and sins. ¹² Christians are said to be created in Christ Jesus unto good works: and, If any man be in Christ he is a new creature. To bring to life those who are dead, and to create anew, are certainly the work of God. They are things which the use of means alone can never effect.

As the Most High hath revealed a perfect system of morals; as he hath established the most effectual method to spread the knowledge and the love of it, and blesses his own means for this salutary and important end, a people favored with divine messengers, sound in doctrine and unwearied in labors, have reason to beliee, that God is graciously present with them.

III. By revivals of religion. It is here taken for granted, that religious revivals spring from divine influence; that they arise from the display of almighty power; that they are the appropriate and glorious work of the Holy Spirit.

At such seasons of refreshing from the presence of the Lord, there is an immediate change in the moral state of the community. This was the case with the Jewish nation in the days of Hezekiah, Ezra and Nehemiah. The Church, by their instrumentality, their activity and zeal, was purged from great corruption. Jehovah came down with mighty power, and crowned their efforts with his blessing. And thus hath it been in every revival from that day to this. Y the outpouring of the Divine Spirit, the Church is beautified and enlarged. Her appearance is that of a well watered garden. Saints are edified and roused to exertions, and sinners are alarmed, smitten and quickened. The change in the aspect of a Church or people is exceedingly joyful, and extensive in proportion to the divine influence experienced, to the numbers called out of darkness into marvelous light. Every new-born soul is an addition to the family of God, and made better in the state of his heart. He increases the number of the children of righteousness, faith and love. Old things are done away and all things become new. Experience abundantly testifies, that when a religious solemnity pervades a people, higher objects engage their attention, eternal realities engross their thoughts. They raise their views from earth to Heaven, and carry them forward from time to eternity. From the light introduced into their understandings, and from their impressive conceptions of invisible things, the wicked become astonished at their folly, and alarmed at their danger. They shudder at the remembrance of their iniquities and the apprehension of approaching wrath. With the unquenchable burnings of Tophet in full view, with consciences awakened from carnal security, they pause in the road to ruin, and feel the urgent necessity of flying from the wrath to come. With the keeper of the prison they exclaim, What must we do to be saved? Savingly wrought upon, the once natural man abandons every false way. He turns with abhorrence from the course of iniquity, which dishonors God and leads to endless misery. He pursues the path of holiness and new obedience, and strives to please, and delights to obey his Maker. From the hatred, he turns to the love, of God. In the train of the followers of the Lamb are sometimes seen those, who have greatly surpassed others in the number and enormity of their crimes. Every individual thus changed produces an effect, greater or less, upon the morality of a community. Religion pure, and undefiled, before God and the Father; genuine repentance, supreme love and filial fear, with all their happy fruits, are made to abound. Not only are these fruits found on the trees of righteousness, the planting of the Lord now introduced into his garden, but they greatly increase on those, which have stood long under divine cultivation. At such seasons, saints receive fresh anointings. Their example, already bright, shines with brighter lustre. Their prayers are more fervent, and their holiness and love for souls more apparent.—Those who preach the word, not unusually, receive from their divine Master, in such solemn and interesting periods, emphatically, a double portion of the Holy Ghost, and are made more than ever, willing to spend and be spent, that they may win souls to Christ.—Strengthened by the mighty God of Jacob, and animated by the glorious prospect of success in their work, they redouble their efforts, and become instant in season and out of season. They count not their lives dear unto themselves, that they may finish their course with joy, and the ministry which they have received of the Lord Jesus, to testify the Gospel of the grace of God. ¹³

Again. The outpouring of God’s Spirit, in revivals of religion, lays a foundation for the long continuance of Christian graces and virtues in a community.

Although it be a common remark, that a period of dullness and insensibility usually succeeds one of special enquiry, great light and abounding joy, still it is not to be doubted, that every Church, refreshed with dews from heaven, will, in consequence of them, enjoy life and beauty for a length of time. The concurrent testimony of writers, with respect to revivals of religion, establishes the fact that the greatest proportion of those called into the kingdom of Christ, are in the early periods of life. Of course, calculating on the common principles of human life, the probability that they will shine as lights in the world for a long time is greater, than if they were gathered in, when their sun was ready to go down. Young Christians, if they grow in grace and knowledge, will be brighter in old age, than if made subjects of grace in declining years. Their example and their admonitions will a longer time stand in the view of their fellowmen, and from the reverence paid to years, will, probably, be more impressive, while the benefit of their prayers will the longer be enjoyed, by the Church and the world.

When parents are made pious, prayerful, holy and exemplary, the effects on their families are great and happy. They devote their children to God and train them up for him. They pray earnestly for them that they may be sanctified, made useful in life, happy in death, and prepared for glory. They instruct them in the doctrines and duties of religion, they give them salutary counsel, and to all this, they add the efficacy of a Christian example. These prayers are often heard, and these means used for their eternal welfare, blessed y Heaven. The little ones are called to Christ. They rise up a generation in the fear of the Lord. In their day they spread the savor of Jesus’ name to their families around them, and in process of time, they to theirs, and from generation to generation. None can tell the end of the blessings to flow from the conversion of a single sinner, especially the head of a family.

The immense blessings of the effusion of the holy spirit on public seminaries may be gratefully traced. For Colleges and other similar institutions founded for religious purposes, the prayers of pious ministers and people have ascended from time to time. To these the aged minister turns his eye in search of a successor: to these the Churches look for future Pastors. These are in a peculiar sense a River, the streams whereof make glad the city of God; the holy place of the tabernacles of the Most High. Revivals in them furnish laborers for the vineyard. The sacred desk is filled with able, pious, evangelical ministers. From the schools of the prophets youth go forth, enriched with grace, champions of truth, zealous for the glory of God. They do, faithfully, the work of Evangelists; they teach mankind the way of salvation, they ably plead the cause of the Redeemer, and are made instruments of bringing many sons and daughters to glory. In this way pure doctrines are maintained and inculcated, evangelical principles are impressed and embraced, souls are made to flock to Christ as a cloud, and as the doves to their windows, heaven is peopled from the earth, and cherubic and seraphic hosts sing for joy.—Every pious youth who thus engages in the work of the Lord, by diligent attention to the state of the schools in the field of his labors, and the instruction of those designed for a public education, may also be a mean of conveying unspeakable good to mankind, to the Church, and to immortal souls.

Nor is the influence of vital religion springing up in public seminaries, confined merely to the circle and activity of those who serve at the altar. Here are educated those who adorn the senate, who preside with dignity in tribunals of justice, and who fill the various departments of civil life. Elevated to exalted stations, those who love Zion, and feel deeply interested in her prosperity, as is the case with all who possess vital piety, spread the savor of Christ’s name through the community, and by their shining example commend to others that holy religion, the advancement of which they constantly seek. From this fountain flow the multiplied streams, which enrich and refresh neighbourhoods, societies, towns and states. Pollute this fountain, and corrupt streams will issue. Pestilential vapors will arise, and poisonous contagion overspread the land. If this light be darkness, how great is the darkness?

IV. God is graciously present with a people by a missionary spirit. By this we understand a willingness in the hearts of men to do whatever is requisite for the promulgation of divine truth, where it is not known, or is not statedly dispensed. The field of missionary labors is varied by circumstances. According to the aspects of divine Providence, the efforts made in this cause are to be directed. Sometimes the Heathen are to be evangelized, and taught the first principles of revealed religion; at others, those who have been born in a gospel land, but have removed where the stated ministry is not enjoyed, are to be instructed in doctrines partially known and believed, and exhorted to receive the truths of the cross in love, and hold fast the profession of faith without wavering.

A devotedness of talents suited to the work, and a liberality of heart to furnish everything necessary to meet the expenses arising in its execution, are required in this plan. When both appear in readiness for the object; as the preparation of the heart is from God, as instruments for any design to be accomplished must be provided by him, as this work tends immediately to his glory by bringing souls to the knowledge of his moral character, and to a saving union with the Redeemer, as success in the work spreads the knowledge and savor of Immanuel’s name, it is clear that they are provided directly by the Most High. The existence of this spirit—of an anxious desire, that unenlightened nations should be brought to the knowledge of the Saviour, or that others less favoured than the body of a Christian nation, should be assisted in their spiritual concerns, is a token for good; an evidence that a kind and merciful God hath inspired with feelings, views and exertions to promote his own cause, and affords a ground of hope, that he will meet them with a blessing.

The establishment of missionary societies systematizes, and renders more effectual, the efforts of those, who are possessed of an evangelical spirit and friendly to the object they have in view; and the sending of missions wherever there is a prospect of usefulness, has a most direct tendency to magnify Jehovah’s name, and make it glorious in the earth. Zion is by these means enlarged and blessed, heavenly light is made to shine upon dark and benighted lands, songs of praise are put into the mouths of new-born souls, and nations who had long groped in darkness are brought to behold the brightness of the Sun of righteousness.—This is, in all probability, the method, which divine providence is improving and will bless, to prepare the world for the glorious and universal reign of the Prince of Peace; an event which enraptures, in contemplation, the souls of the godly, and to which the militant church, in every age, lifts up her eye with transports of joy.

V. By a spirit of love, unity and peace. This is the very principle which lies at the foundation of the Gospel, which is expressly inculcated in the divine word, and is enforced by the example of our Lord from Heaven. Benevolence is the great law of Christianity. By all who know the power of religion, it is sacredly obeyed. They behold in this law a transcript of their Master’s will. They see in it a proof of his tenderness and love. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you, ¹⁴ is the exhortation of an inspired Apostle. By this shall all men know, saith the Redeemer, that ye are my disciples, if ye have love one to another. ¹⁵ Love is the fulfilling of the Law.—But from the imperfection of sanctification, the truth is, that even among Christians, this law is not universally and faithfully observed. The remains of indwelling corruption gender a degree of malice, pride, revenge, or some unruly passion, even in the best of men. No wonder, then, that in the world at large, where so many causes of contention exist, where the effusions of the natural heart reign without control, and where selfishness is acted out with so little restraint, jarring passions disturb the peace and impair the happiness of men. The circle of these may be wider or narrower, according to the force of the principle called into action. Families, neighborhoods, societies or states may be shaken by them. The miseries they produce can hardly be conceived, and can be but faintly described. So perpetual is this jarring of the passions, and so wretched its effects, that when a principle of friendship, kindness and love is introduced and reigns in a community; when the promotion of the general good and felicity is the study and ambition of all, or of the greatest part, it may justly be said, that God is graciously present with that people. They experience how good and how pleasant it is, for brethren to dwell together in unity. They live like brethren of one great family. They are actuated by principles more pure and sublime, than usually prevail with mankind, clearly indicating an influence not springing from the carnal, unsanctified heart. The object in view with men thus influenced, is worthy to be pursued, the advancement of the good of the whole: an object, in seeking which they may confidently hope for the divine smiles. Selfishness, pride and carnality are the abhorrence of good men and of our Maker. Such may be considered the tokens of the gracious presence of God in a land. The felicity and security of a people thus highly favored, richly deserve contemplation.

The description of a community where God is thus present, spreads over the mind lively images of whatever is beautiful and happy. Godly rulers contribute greatly to public felicity. The Church of Christ is in a peculiar manner the object of their love and their care. To her they are nursing fathers and mothers. By them the rights of conscience are sacredly respected and guarded. By their influence colleges are founded, endowed and cherished. Inferior schools receive their patronage, and provision is wisely made for the education of those in the most humble walks of life, in such measure, and by such methods, as to train them to usefulness, and to virtue. They feel devoted to the welfare and prosperity of their country, and that in the advancement of these, the temple of liberty must be kept free from pollution. They will see that laws securing the rights and privileges of the people, are not only enacted, but faithfully executed. Tribunals of justice will be filled with those who will shake their hands from holding bribes, and their independence will be established in the best manner against the overbearing influence of power, should it ever be exerted to produce a perversion of judgment. While the righteous bear rule it will not be said, Judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. ¹⁶ The happy state of things described by the prophet will be realized, I will make thy officers peace, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls salvation, and thy gates praise. ¹⁷ Freedom is here enjoyed to as great an extent as is consistent with its own existence. Its genial influence is felt, like the solar rays, by the inhabitant of the humblest cottage.

Not only are all the important national concerns of such a land wisely managed, but the interests of Christ’s Kingdom are divinely prospered.—The ambassadors of the Prince of Peace faithfully teach the doctrines of the cross, and Jehovah comes down with the out-pouring of the Holy Ghost, to crown their efforts with success. A spirit of religious enterprise is roused, to spread the knowledge of the Redeemer to remote quarters of the globe, and gather subjects into his holy and spiritual kingdom. Interesting measures are devised to improve the liberality of the affluent; glorious objects are presented to animate the prayers of the pious. Immortal souls are sanctified in vast numbers, and pilgrims are seen in multitudes on the road to the New Jerusalem. This state of Zion affords to her friends the most solid grounds of joy, because the greatest accessions are made from the militant, to the triumphant Church.—The face of community resembles the surface of the ocean in a summer’s day. No wind ruffles. No wave rolls. All is tranquil and serene. What is wanting in the view of the profound statesman, the sound moralist, or the pious Christian, to render this community as happy as any on earth can be? Here is found the most rational liberty, the purest virtue, the brightest prospect for immortal beings.

Contrast this state of things with its opposite. Compare this community with one, from which God withdraws his gracious presence.—The Rulers are neither fearers of God, nor haters of covetousness. Their object is not the good of the nation, but personal aggrandizement. No discussions concerning the welfare of Zion find their way into the cabinet—The professed teachers of revealed truths are blind leaders of the blind. Their labors are not owned and blessed. No dew descends upon the mountains of Zion. No floods water the dry ground. The garden of God becomes a dreary desert. Souls remain unsanctified and go down to perdition. Distant regions of the earth are neglected, and benighted sinners left to perish. The pleasure springing from pious efforts to enlighten, convert and save such as have not the means of salvation, is unknown. Discord reigns. Peace is a stranger. Animosities kindle into a flame. Like the ocean in a storm, all is wild uproar, confusion and dismay. Under such a government—in such an inauspicious period—under circumstances so void of present comfort; or gloomy as it respects future prospects, who would desire that his lot in life should be cast? Happy is that people whose God is the Lord. ¹⁸

Further. The felicity of a people is partly derived from their security. They are essentially connected. The latter may however be contemplated by itself. It is not to be understood that, when a nation is peculiarly blessed by Heaven and graciously visited, it will be exempted from the common calamities of a fallen world, any more than an individual Christian, whose perseverance and attainment of glory is secured by the divine promises, but who is often called to endure many sore trials in this militant state. That the sword shall never be drawn or the spear be furbished; that wars, famine or pestilence, those dreadful scourges with which God chastises guilty nations, will be always unfelt and unknown, we have no ground to hope. The extent of rational expectation is, that although such a nation be cast down, it will not be destroyed; that it will experience such wonderful deliverances, as the records of New-England declare her to have experienced, or such as is recorded in the annals of this State, when the charter of our rights was on the very point of being wrested from us; that although the struggle with disasters may be long, distressing and violent, liberty and sovereignty will be maintained and enjoyed.

In a community where God is graciously present, evangelical virtue is found to an unusual degree. Shining examples of genuine piety are seen, not only in the lower and middle, but in the higher walks of life. They who are adorned with the highest honors, are not ashamed to have it known, that they bend their knees in the presence of their families, before the throne of him who dwells in Heaven, and fills the universe with his glory. Moses and Aaron walk hand in hand. They mutually strive, and fervently pray, for the welfare of Israel. If Moses’ hands be heavy, they are stayed by Aaron and Hur. The truths and practice inculcated and enjoined by the Saviour are known, and loved, and followed. Prevailing sins are not countenanced by men whose influence is a shield. National crimes are few, and those deeply deplored. The Church of the Redeemer is beautiful as Tirzah; comely as Jerusalem; and terrible as an army with banners. She looketh forth as the morning, fair as the moon, and clear as the sun. ¹⁹

God is, in a special sense, the God of such a people. He is their refuge and strength, a very present help in trouble. As they love and fear him, he causeth his face to shine upon them and blesseth them. Thus he was the God of Israel, in such manner as he was not the God of any nation beside. When they were ready to perish in the wilderness, manna was sent to satisfy their hunger, and Horeb gushed with water to quench their thirst. Did their enemies rise up against them, He was on their side. Were they compelled to contend in battle, the Lord was their fortress and their protector. In language thus strong and beautiful is the divine interposition in behalf of his chosen people expressed, There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! ²⁰ His eye is ever toward his faithful people for good, watching over them, to protect and defend them, as a shepherd doth his flock. For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. ²¹ It is in a good measure with nations as with particular Christians, or the Church at large. If God be for us, may they say, who can be against us? ²² In the time of trouble he shall hide me in his pavilion; saith the Psalmist, in the secret place of his tabernacle shall he hide me; he shall set me up upon a rock. ²³ The God of Israel expressly declared concerning that people by his servant Moses, Now therefore, if ye will obey my voice, indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. ²⁴

To God’s peculiar people he extends peculiar blessings. On them he bestows distinguishing favors. In the abundance of these, consists the evidence of being a peculiar people. To suppose that the moral governor of the world would grant the same smiles to an obedient and disobedient people; equal security to a nation generally corrupt, as to one of pure morals, would confound all our ideas of right and wrong, holiness and sin; would be utterly inconsistent with his perfect character; would greatly embolden iniquity, depress virtue, and fill the world with crimes of the greatest atrocity. We accordingly find that in his dealings with his chosen people, which serve as an example of his conducting toward others, good and evil were alternately measured to them, according to their obedience and disobedience. If ye walk in my statues, saith the Lord, and keep my commandments, and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing-time: and ye shall eat your bred to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword. For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. And ye shall eat old store, and bring forth the old because of the new. And I will set my tabernacle among you: and my soul shall not abhor you.—But if ye will not hearken unto me, and will not do all these commandments; I also will do this unto you, I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain; for your enemies shall eat it. And I will set my face against you, and ye shall be slain before your enemies. If ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you, according to your sins. ²⁵

In the usual course of divine Providence, the prosperity of a state is connected with virtue. To a people fearing the Lord, he generally sends fruitful seasons, health, and whatever can contribute to their felicity.—That the principles which govern the body of the people, and the motives which influence public measures in a community graciously visited, afford the greatest security which can be provided against internal convulsions or foreign wars, will hardly admit a doubt. There may be periods and circumstances in which no wisdom, no generosity, no sacrifice, can save a kingdom or people from the insidious and violent attack of the unprincipled and ambitious; in which arms alone will maintain just rights, and preserve even a vestige of freedom. But virtuous rulers and a virtuous people, by their united efforts, enjoy as fair a prospect of adjusting all difficulties and preserving tranquility, as the state of our disordered world will admit; and when compelled to wage war in self-defence, they may justly repose confidence in Heaven, for the success of the cause in which they contend.

Of this security arising from the divine presence, Moses was deeply impressed, when he solemnly and pathetically warned incorrigible Israel of impending wrath: For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you, and evil will befall you in the latter days; because ye will do evil in the sight of the Lord to provoke him to anger through the works of your hands. ²⁶ Joshua said unto this same people, If ye forsake the Lord, and serve strange gods, then he will turn and do you hurt and consume you, after that he hath done you good. ²⁷ And Ezra declared, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him. ²⁸ To the same purport the sentiments of all the worthies most eminent for wisdom and piety, of whom mention is made in the divine records, might be quoted.

A few righteous men may save the city. They are wrestling Jacobs and prevailing Israels. They carry their country devoutly to the throne of grace, to Him who heareth prayer, and who can effectually interpose his almighty arm as an impenetrable shield against every evil. When public calamities are threatened, men of this class never fail to be much on their knees before an holy and merciful God. How graciously have we reason to believe the supplications of such men as Hezekiah, Ezra, Nehemiah, Daniel, Isaiah, the prophets of old, and the good men of every age, have been answered for the good of the kingdom and country where they abode! With whatever contempt the prayers of the pious may be viewed by the world, they are without doubt the mean of procuring immense blessings to nations and individuals. They who cast this contempt, themselves partake these blessings. To this solemn branch of religious duty, religious communities and godly individuals always resort, when distress and dangers threaten, and they often find unexpected deliverances, and by unexpected means.—What gracious answers to prayers, from time to time, have the people of our land experienced!—Thus happiness and security result from the gracious presence of God.

In reviewing this illustration we learn,

1. The connection between the welfare of a state and the prosperity of Zion. That Christianity, in its principles, duties and effects, is calculated to promote the peace, order and felicity of a nation, and that the efficacy of real religion in the heart will make men better members of civil society, will be denied only by those who are willfully blind, who prefer theories to facts, who substitute their own wisdom for the wisdom of God. In proportion as the truths, promises and threatnings of the Gospel are well understood, firmly believed, and reach the heart, they prepare an enlightened community to value the blessings of civil liberty, to devise and be attached to the methods by which it can best be secured, and to practice those virtues on which, as unshaken pillars, alone, a free government can rest. When light dawned upon the face of Europe after the dismal period of the “dark ages,” and the superstition which clouded the human mind yielded to the genuine light and efficacy of the Gospel of the Son of God, governments assumed a milder form. As the Reformation progressed in various kingdoms, the condition of the many became greatly ameliorated, and where it was most complete, the most solid foundation was laid for the establishment and maintenance of real liberty. The religion of Christ is calculated to make a free people. It inspires them with that due respect for magistrates, which will induce to support them in the discharge of their duty, and impresses them with tender feelings toward their subjects or fellow citizens. In no other period of the world has human wisdom been able to devise so many and powerful constitutional checks to arbitrary power, as since Christianity shed its effulgent beams upon the nations.

The prosperity of a country and of Zion appear closely interwoven in this point of view, that a time of peace and order, when no unusual, interesting and alarming events are taking place, is both a time of national felicity, and peculiarly favorable for the cultivation of moral and Christian graces, and that the blessing of God on Zion tends to produce this happy state of things. Profound peace and great prosperity in a nation are not without their evils and dangers. The engender luxury, licentiousness and various vices.—But it is to be lamented, that when wars rage, great calamities overwhelm or great dangers threaten; when whatever has been viewed as fixed is overturned, and no rational calculation can be made with respect to the future, the feelings of men too often become so unhinged, and so absorbed in the contemplation of these scenes, that religious objects and pursuits are gradually lost and forsaken. “Any mere worldly object, if it become the principal thing which occupies our thoughts and affections, will weaken our attachment to religion: and if once we become cool and indifferent to this, we are in the right road to infidelity.” ²⁹ On this fact the advocates of infidel-philosophy have eagerly seized. To undermine all regular government, nothing could be more promising, than a successful effort against Christianity. Infidelity would inevitably produce insatiable ambition, and thus lead to wars, with all their demoralizing effects. Despotism and infidelity would spring up in the same soil. The same explosion would destroy attachment to the religion of the Saviour, and the systems of government under which men could enjoy tranquility of mind, so necessary to dwell on spiritual concerns. The progress of opposition to divine Revelation on the continent of Europe hath been marked with the most awful desolations, and the liberties and happiness of the nations seem absorbed in a fathomless gulph. The longing eye looks forward with anxiety to a period, in which returning order and increasing virtue shall bless the world.

It is a peculiar trait of the Laws of Christ that they extend their sanctions further than any human laws. They bind and influence the heart, the fountain from which proceed all the streams of good or evil. By unfolding to men their prospects as moral agents, and clearly shewing them a judgment to come, the Christian religion exhibits to them the most solemn, and weighty motives, to restrain them from iniquity and excite them to lives of holiness, faith and love. The influence of these motives is an aid to the morality of a people, which could be derived from no other source. It contributes, beyond all calculation, to the virtue, stability and happiness of community, and it is increased immensely by divine light diffused into darkened understandings, by saving impressions made on the once carnal mind, and by exciting in all the strong principles of hope and fear. The more Zion is blessed, the more extensive are all these happy effects.—Were the citizens of a state, or the members of a community, all to be born again and sanctified, it would be the kingdom of glory in miniature. The same principles would govern which influence the Church of the first-born, and by the subjugation of every lust and evil propensity to the triumphs of almighty grace, men on earth would partake the bliss of the spirits of just men made perfect. Universal holiness will always produce universal happiness, and if partial, the degrees of the one will bear an exact proportion to the degrees of the other.

2. The importance of godly rulers. That an infidel may preside over the affairs of a nation with as fair a prospect of rendering a people happy as a Christian, or that the moral character of a ruler is not a proper matter of enquiry, is utterly inconsistent with the nature of our holy religion. To render these maxims sound, the character of the moral Governor of the universe must be entirely overlooked, and even destroyed. Inspiration hath declared, that When the wicked are in authority the people mourn; that Righteousness exalteth a nation, and sin is a reproach to any people. Moses was advised, and followed the advice, to provide out all the people men, such as feared God, men of truth, hating covetousness, and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. ³⁰ Wherever the qualifications of rulers are mentioned in the scriptures, that of their being religious is always included. God has nowhere given a people ground to expect, that he will make them prosperous and happy, under the government of those who are enemies to his throne. In sacred history, rulers who fear God are always represented as the rich blessing of Heaven. A nation as such, under an unprincipled and ambitious prince, may exhibit a splendid appearance, and what is called national glory may rise to its zenith; but let the state of the body of the people be examined, and it will usually be found, that they have lost their felicity, in proportion to the public glory gained. It has been the allotment of Providence, that mankind, from age to age, should be left to theorize on the blessings of a government, which supremely aimed to promote general felicity, rather than enjoy them.

In popular governments the character of rulers is a thermometer, by which to decide that of the great mass of citizens. Men chuse to confer honors on those whose sentiments, views, objects and desires are congenial with their own. When, therefore, men of pure morals, of fervent piety and exemplary lives, hold the reins, it is a just conclusion, that the vitals of the republic are sound, and that the baneful influence of corruption hath not prostrated in the dust the dignified character of a free citizen.—Those who desire to be freed from the necessary restraints of wholesome laws, will violently strive for the promotion of such as will relax the rigor of these restrains, and their success proves the rottenness of the body politic. In Israel, which may be considered an epitome of the world, in periods of the greatest corruption, the vilest men were exalted to bear rule. A corrupt king would make a corrupt people, and a corrupt people would insist on having a king of the same character.

Not only does the elevation of the godly prove the sound state of public morals, but greatly tends to preserve them. The end of all their exertions, as they regard society, is this great and excellent object, because they view this as lying at the very foundation, a most essential ingredient in public happiness. By precept and by example, they will labor to inculcate the belief of the existence and attributes, the love and the fear of God. By frowning on vice and elevating virtue, by not bearing the sword in vain, by taking care that the law be not merely a dead letter, and by an exhibition of the Christian graces in their lives, they will do much to promote the cause of real religion. Honored virtue is a presage of good to a land; honored vice forebodes misery and ruin.

3. We learn what method those who love their country should pursue, as the most effectual to promote her real prosperity; earnestly pray for the welfare of Zion.—O Lord, revive thy work, is the language of all who love real religion, and love their country. While it immediately relates to the gracious influences of the Holy Spirit, it embosoms all that is desirable of a worldly nature. Good men, therefore, bear Jerusalem supremely on their minds, in their supplications to God. If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth: if I prefer not Jerusalem above my chief joy. ³¹ Can that man be a true patriot, who forgets the kingdom of Jesus in the world, when he implores the blessing of Heaven on the land? Can he be a Christian, who does not earnestly pray, that divine influences may be shed down, like rain upon the mown grass; as showers that water the earth? ³² that the Church may be, indeed, like a watered garden, and like a spring of water, whose waters fail not? ³³ —that the Lord would create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night, and on all the glory be a defence? ³⁴ How ravishing to the heaven-born soul to contemplate immortal souls renewed, and sanctified, and ripened for glory!

Amidst the convulsions which shake the earth at the present day, and the spread and triumph of infidelity, the anxious mind rests with peculiar satisfaction, on the evidences of God’s gracious presence in our little republic.

The rulers in this state were many of them elected into office in tranquil times, when no motives beside public good, can be supposed to have influenced the suffrage. Greater unanimity of sentiment on the essential doctrines of the Gospel hath at no period prevailed among the teachers of religion. On many of our Churches it hath pleased a merciful and sovereign God to pour out rich effusions of his Holy Spirit, from time to time, causing their branches to spread, and their beauty to be as the olive-tree, and their smell as Lebanon; that they should revive as the corn, and grow as the vine. Especially hath the Lord been as the dew unto Israel by his gracious influences upon the public seminary of learning in this state: the streams of this river have made glad the city of God. On the missionary efforts of the General Association the divine smiles have abundantly rested. Beyond expectation the fund for missionary purposes hath increased. Civilians and divines have heartily united their prayers and their wisdom, to obtain the blessing of Heaven, and to devise, mature and execute plans, for the furtherance of the Gospel and the salvation of souls. Laborers, sound in the faith, zealous in the divine cause, and loving the souls of men, have cheerfully gone forth into the vineyard. How many sinners ready to perish, have, by their instrumentality, been brought to the obedience of the faith, and are now shining as lights in the world, or adoring, with cherubic and seraphic hosts, around the throne of God! To this number how many, hopefully, will hereafter be added, in the faithful and successful pursuit of the system commenced!—The formation of a “Religious Tract” and “Bible Society” may be also noticed, as hopeful means of disseminating interesting truths where greatly needed, and saving souls from eternal perdition.—For success to these institutions how many hands are daily lifted up! How many prayers daily ascend to the God of grace!—What gratitude is due to the father of mercies for these tokens of his gracious presence, these pledges of his future smiles!

If, in addition to all this, we contemplate the effusion of the Divine Spirit on the Churches of the Redeemer, in various parts of our land, and on many of our colleges; the establishment of a Theological institution in a sister state for the express purpose of training young men for the service of the sanctuary, together with the plan adopted by the General Assembly of the Presbyterian Church, and the General Synod of the Associate Reformed Church, for the same purpose; the vigorous and united exertions of various Missionary and Bible Societies, and the increasing number of exemplary and praying Christians, may we not adopt the language of the Psalmist and say, Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea: Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof?—If we take a view yet more extensive, and survey the efforts making in several nations of Europe, to wave the banners of the cross and spread the Holy Scriptures in the distant regions of the globe, and the flattering prospects of success, we shall find additional matter of joy, and abundant reason to trust in the power and wisdom of the king of Zion, for the protection and salvation of his chosen.

Civil rulers, in the light of this subject, will see what happy prospects open before them by the gracious presence of God. It increases vital piety, living faith and new obedience, and thus renders government an easy and delightful task. It strengthens their hands by the fervent prayers which ascend for all in authority. It encourages them to hope that their measures are divinely directed, and will be blessed for the good of those over whom they rule.—They will feel the necessity of being themselves enriched with that grace which is saving, that they may both rule in the fear of God, and obtain everlasting life.—They will remember that worldly distinctions, however great and honorable, will soon be done away; that they must stand, with all those over whom they rule, before the tribunal of the judge of quick and dead; and that the divine approbation and the retributions of eternity, present the most solemn and weighty motives to fidelity and zeal, in the service of God and men. Influenced by these motives, they will supremely aim to glorify their Maker, b promoting the felicity of men in this world, and especially by aiding their piety, and thus rendering them fit for the joys of Heaven. They will strive not with so much eagerness and anxiety for the honor which cometh from men, as that which cometh from God. They will not be ashamed to embrace the religion, and imitate the example, of the meek and lowly Jesus. To these views, and these duties, those in exalted stations in this state, are peculiarly called by the shining example, and the death, of our late worthy Chief Magistrate.—To few minds have these views been more impressive. By few men, and still fewer rulers, have these duties been more solemnly realized. The high estimation in which this man of God, this illustrious ruler, was held, the records of this legislature at their last session abundantly testify. The public testimony then given of a grateful and affectionate remembrance of him, renders unnecessary that tribute to departed worth, which, otherwise, the present occasion would imperiously demand. ³⁵

Who that admired true greatness, did not admire Governor Trumbull? Who that loved real excellence, did not love him? Who that delights to weep over the grave of a pious and good man, will not weep over his?—He was the son of him who presided over this state during the revolutionary war; into whose bosom the immortal Washington poured out his soul in all its anguish, in “times which tried men’s souls,” and a son worthy of such a father. He was himself the companion in arms, and the confident, of Washington.—More than ten years has the father of his country been laid in his grave.—Trumbull, too, beloved as a father in his native state, is now in the land of silence.—While talents and virtue claim distinction among men, his name will be respected. The memory of the just is blessed; and doubly so, if he adorn an exalted station! I have said, ye are gods; and all of you are children of the Most High; but ye shall die like men, and fall like one of the princes. ³⁶

May I not be permitted, in this place, to drop a tear to the memory of another highly esteemed civilian, and say, the amiable, the patriotic, the brave, the pious Chester is no more? ³⁷

To animate the ministers of Christ to persevering exertions and fidelity in his cause, this subject is calculated.—By the effusions of the Holy Ghost, by the general spirit of love and exertion among Christians, by the signs of the times, by the promised and enjoyed presence of their Lord and master, by the good they have already done, or may still do, and by the solemn account they must give of their stewardship, they are warned to awake to greater activity and more fervent zeal.

To promote the temporal and everlasting interests of men, by becoming the instruments of their being made holy and heirs of a crown which never fades, is a godlike work. We are not called to the service of worldly princes, but to that of the Prince of peace. We dispense those truths, which are to the moral world what the sun is to the natural. The approbation of kings, and governors, and judges, and the mighty of the earth, is, comparatively, of no account. The triumphs of the cross are vastly more glorious, than the triumphs of Caesar. A soul new born and sanctified, and ascending to glory, is a most ravishing sight to a benevolent being. There is joy in the presence of the angels of God over one sinner that repenteth. The conquest of a world, in the history of the universe, is of trifling moment, compared with the redemption of a single soul. If we hope to be instrumental in saving others, and to be ourselves saved, we must teach and exemplify the truth as it is in Jesus. With objects in view so great, with interests at stake so vast, who will not be inflamed with holy zeal and unite every talent, in the glorious and all important work?

Brethren, The time is short. What we do for Christ and for souls must be speedily done. We must soon give an account of our stewardship. Through the blessing of God we are continued watchmen on the walls of Jerusalem, while since the last Election, two from the sacred desk have been gathered to their fathers. ³⁸ Let us watch, and pray, and labor that the blood of them who perish be not laid to our charge. Let us take heed, lest, while others are saved, we should be lost forever!

Our subject shews the great body of citizens wherein the highest and most desirable liberty consists: in being freed from the dominion of sin. Civil liberty hath harms surpassing description, and is peculiarly enhanced to the people of this land, by contrasting their happy condition with the miseries and despotism, which prevail among the nations. But the deliverance of an immortal soul from endless death is of infinitely more importance than the temporal salvation of an empire. Its consequences will extend through endless duration. To a soul unembodied and waiting the decision of its final judge, what are all the triumphs of rivals, the splendors of victory, and the rise and fall of empires? The righteousness of the Redeemer will then be the only ground of peace, and worth them all. Those to whom Christ gives freedom are indeed free. They are subjects of a kingdom which will never be moved, and interested in the precious blood of atonement which the beloved son of God hath shed.

While, therefore, my fellow citizens, you earnestly strive to maintain unpolluted the fair inheritance transmitted by your fathers, contend still more earnestly for the faith once delivered to the saints. While you anxiously trace the course of human events in a portentous period of the world, remember that in a little time all these, now to us great and interesting, will sink to nothing before the awful and tremendous scenes, which, as dying and accountable creatures, lie before us. On these, supremely, let your eyes be fixed. The day of the Lord will come as a thief in the night; in the which the Heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burnt up. ³⁹

Blessed are they, who are now brought into the fold of Christ! They shall be found of him in peace at his coming!

AMEN.

Endnotes

1. Hag. Ii. 6, 7.

2. Zech. xiv. 8.

3. Isa. xliv. 8.

4. Isa. xxxiii. 21.

5. Prov. viii. 15, 16.

6. Isa. x. 5, 6, 7.

7. Isa. xlv. 1, 2, 4.

8. 2 Sam. xxiii. 2, 4.

9. Ps. lxxviii. 70, 71.

10. Heb. iv. 12.

11. 1 Cor. iii. 7.

12. Eph. ii. 1.

13. Acts. xx. 24.

14. Eph. iv. 31, 32.

15. John xiii. 35.

16. Isa. lix. 14.

17. Isa. lx. 17, 18.

18. Ps. cxliv. 15.

19. Can. vi. 4, 10.

20. Deut. xxxiii. 26, 29.

21. 2 Chron. xvi. 9.

22. Rom. viii. 31.

23. Psalm xxvii. 5.

24. Exodus. xix. 5.

25. Lev. xxvi.

26. Deut. xxxi. 29.

27. Josh. Xxiv. 20.

28. Ezra. Viii. 22.

29. Fuller.

30. Ex. xviii. 21.

31. Psalm, cxxvii. 5, 6.

32. Psalm, lxxii. 6.

33. Isaiah, lviii. 11.

34. Isaiah, iv. 5.

35. A sermon was preached by Dr. Dwight at the request of the General Assembly the members of which, also, wore badges of mourning during the session.

36. Psalm, lxxii. 6, 7.

37. Col. John Chester, of Wethersfield.

38. Rev. Enoch Huntington, Middletown. Rev. Nathaniel Bartlett, Reading.

39. 2 Pet. iii. 10.