Categories: Historical Documents

Samuel Nott (1754-1852) graduated from Yale in 1780. He studied divinity under Jonathan Edwards and was pastor of the Franklin, CT Congregational Church (1781-1852). Nott preached this election sermon in Hartford on May 11, 1809.

A

SERMON,

PREACHED AT

HARTFORD,

IN

CONNECTICUT,

ON THE

GENERAL ELECTION.

May 11th, 1809.

By SAMUEL NOTT, A. M.
Pastor of the Church in Franklin.

At a General Assembly of the State of Connecticut, holden at Hartford, on the second Thursday of May, A. D. 1809.

ORDERED, that the Honorable Matthew Griswold, and Eleazer Tracy, Esq. present the thanks of this Assembly, to the Reverend SAMUEL NOTT, for his Sermon, delivered at the annual election, on the 11th inst. And request a Copy of the same that it may be printed.

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

PSALM CXLIV. 11-15.

Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: That our garners may be full, affording all manner of store; that our sheep may bring forth thousands and ten thousands in our streets: That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets. Happy is that people, that is in such a case: yea, happy is that people, whose God is the Lord.

MAN was made for society: that, which was first enjoyed, was of the domestic kind.

As man multiplied, iniquity abounded. “Every imagination of the thoughts of his heart was only evil continually.—The earth also was corrupted before God: and the earth was filled with violence.” ¹

Under these circumstances, the public good rendered it necessary, that government should have some additional form. ²

All nations, excepting the Hebrew, whose political system was expressly appointed by God, have been left, to take such a form of government, as suited them best. Whatever form they have adopted, they have, necessarily, been obliged to relinquish some of their natural rights, in order to have the rest secured.

The monarchical, aristocratical, and democratical are the principal forms that have been adopted. All others are but a mixture of these. Each has its advantages and disadvantages, its advocates and opposers.

The design of all righteous governments, is the defense and happiness of the community. He is the minister of God to thee for good. Whatever form be adopted, it will be imperfect, and fall short, in a measure, of the end proposed; nevertheless, as the members of the natural body are subject to their head, so ought those to be, in the body politic. A very imperfect government is unspeakably better than no government.—It is not always owing to any special defect, either in the constitution, or the administration, that government falls short of its design. The fault is often owing to the people themselves,

As in the natural body, notwithstanding the consummate wisdom, in its organization, there are many and grievous maladies, so it may be expected in the political body; there will often be innumerable and incalculable evils. It is evident from history, that this has ever been the case, and it may be expected that it ever will be, so long as human nature shall remain in its fallen, debased state.

By the apostacy, man lost his glory, the moral image of God. The whole human race by nature are selfish creatures, inclined to evil, and that continually. New and unexpected trials therefore, will be likely, frequently to spring up, in all governments, however wise the rulers, and righteous their administration. The patience and power of those in authority will, of consequence, often be put to the test. David king in Israel, “the man after God’s own heart,” was not exempted.

What is the proper course to be pursued, under these circumstances?—And the way for a people, ever to be happy? Are very interesting enquiries.

As the words of our text point out both, it is thought that they are therefore, particularly, worthy of attention, upon this anniversary: And though I believe with a celebrated writer that, both liberty and property are precarious, unless the possessors have sense and spirit enough to defend them; ³ as a minister of Christ, I shall attempt.

I. To show, that in the times of peculiar trial, it is eminently the duty of rulers to be men of prayer.

II. To illustrate the closing declaration, in our text.

That in the times of peculiar trial, it is eminently the duty of rulers, to be men of prayer, is evident from the consideration, that their labours and temptations are usually then greatly increased—their safety, honour and happiness, the safety, honor and happiness of their subjects and offspring likewise, greatly exposed.—Notwithstanding their elevated stations, however great their natural, or acquired abilities, they are dependent, weak, short sighted, dying men, and always need support and aid from on high, but especially in the times of peculiar trial.

The following directions must apply to them, as well as to other men: “Is any among you afflicted? Let him pray. If any lack wisdom let him ask it of God, that giveth to all men liberally, and upbraideth not. ⁴ Call upon me in the day of trouble: ⁵

The example of pious rulers, left on divine record, puts the matter beyond all reasonable doubt.

The example of David in our text claims our first attention, who soon after he came to the throne had great trials, from the Philistines and other foreign enemies. In consequence of which, probably, he composed the psalm of which our text is a part.

The several petitions which, probably, he composed the psalm of which our text is a part.

The several petitions in our text, as they evince, in a peculiar manner, some of the feelings, which all rulers ought to possess, deserve to be distinctly considered: Rid me and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood.

David, when he made this prayer, felt himself encompassed by dangers, and realized his own weakness, and the ability of the Lord Jehovah, to deliver him out of the hands of his enemies, whether Israelites or heathen; whose mouth spake vanity; and their right hand was a right hand of falsehood. His enemies, no doubt, possessed a lying spirit to a great degree.

Much in every age is to be feared from the tongue, which, though a little member, is naturally full of deadly poison. ⁶ Persons who have no regard to truth, will readily even perjure themselves, to injure those whom they hate, whenever they imagine, that they can do it with impunity.

In this dangerous situation, David looked directly to the Lord, who perfectly understood the malice and devices of his enemies, and was able utterly to disappoint them. He was not merely concerned for his personal honour and safety, but, as becomes all rulers, for the good of his subjects. He felt a deep concern for those in the morning of life, and fervently prayed in these words: That our sons may be as plants grown up in their youth. He not only wished that the young men in his kingdom might be healthy and vigorous, fitted for the most active services, but possessed of all the manly and social virtues. He well knew, that according to the common course of divine providence, all persons then on the stage of life, even the pillars of the church and society, were soon to be carried to the land of silence, and to rest with their fathers. The anxious feelings of his heart, for the rising generation, led him to add the following very expressive petition: That our daughters may be as corner stones, polished after the similitude of a palace. The corner stones of a palace are stones of the most durable kind, chosen with great care, hewed and polished by the most skillful artists, and so placed, as to be essential to the support of the building.

The situation of women in civil society, though they have no share in the government in our country, is in many points of view vastly important, but especially, as the education and government of children, in the early part of life, rest very much upon them. They give a cast to their minds and manners; and of consequence to the minds and manners of the community. Not only the Poet hath said:

“Just as the twig is bent, the tree’s inclin’d;”

But the wise man, under the inspiration of the holy Ghost: “Train up a child in the way he should go, and when he is old he will not depart from it.”

Early education and government, not only have a great influence on social order, but religion. Timothy was partaker of the same faith, which was first in his grandmother Lois and his mother Eunice. ⁷

As, it is appointed unto men, once to die, and the wheels of time never stop, David well knew, that daughters would soon take the place of their mothers, as the mistresses of families, and have the care of the nursery of the church and nation. He therefore ardently wished, that they might be truly amiable, and so trained to the habits of industry and morality, as to be in the best manner furnished for their important betrustment.

The royal suppliant wished for the increase of the wealth of his subjects, as well as for the improvement of their minds and manners. His own words are, That our garners may be full, affording all manner of stores. He desired not only, that their garners might be full, but their flocks fruitful, and added to the foregoing, the following petition: That our sheep may bring forth thousands, and ten thousands in our streets: That our oxen may be strong to labour. In his youth he had been accustomed to a pastoral life, and knew well the value of flocks and herds. He was sensible that their increase and perfection, would add greatly to the wealth, strength and respectability of the nation. As became a dependent creature therefore, he looked to God for them, by whose aid alone they could be effected.

The next petition is: That there be no breaking in nor going out. This may be considered, either as a prayer, that the Israelites might not be disturbed by other nations, nor disturb any themselves, by making war upon them, but “sit every man under his own vine, and under his own fig tree, and have none to make afraid;” ⁸ or as a prayer, that adjoining fields should be so enclosed, that beasts should not break from one to another, destroy the crops and impoverish their owners:–viewed in either light, or in both, it shows the benevolence of the King of Israel, and his desire for the happiness of his people.

He closes his prayer, in these words: That there be no complaining in our streets. King David was determined, so to wear the sword of justice, as to give no occasion for complaining. He loved peace, and ardently wished for it, throughout his kingdom. Nevertheless, he well knew the natural wickedness and impatience of men, that they were restless as the ocean, and wont to complain. And that designing men, were wont to do it in the streets, the places of public resort; no doubt to discredit the government, in the view of the populace, and to raise themselves into office. This vile and dishonourable custom, he wished might not disgrace his kingdom. But that his subjects, if they were dissatisfied with government, might pursue rational and constitutional methods, to have their grievances redressed, whether real, or imaginary.

Having taken a brief view of the several petitions in our text, it is in point to observe, as a further evidence of our general object, that David, at a later period, when he was obliged o flee before his son Absalom, ⁹ was an earnest suppliant, at the throne of divine grace, if, as is supposed, he composed the following Psalm, upon that memorable occasion: “Lord how are they increased that trouble me? Many are they that rise up against me. Many there be who say of my soul, there is no help for him in God. But thou, O Lord, art a shield for me: my glory, and the lifter up of mine head. I cried unto the Lord with my voice, and he heard me out of his holy hill. I laid me down and slept, I awaked, for the Lord sustained me. I will not be afraid of ten thousands of people, that have set themselves against me round about. Arise, O Lord, save me, O my God; for thou hast smitten all mine enemies upon the cheek bone: thou hast broken the teeth of the ungodly. Salvation unto the Lord: thy blessing is upon thy people.” ⁰¹

Solomon, soon after he came to the throne, was greatly tried in the conduct of Adonijah, Abiathar and Joab. ¹¹—When God said; “Ask what I shall give thee,” he said, “Thou hast showed unto thy servant David my father great kindness, that thou hast given him a son to sit on his throne, as it is this day.”

“And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out, or come in. And thy servant is in the midst of thy people, which thou hast chosen, a great people that cannot be numbered nor counted for multitude. Give therefore thy servant an understanding heart, to judge thy people, that I may discern between good and bad: for who is able to judge so great a people.” ¹²

Nehemiah says, “I sat down and wept and mourned certain days, and fasted, and prayed before the God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him, and observe his commandments; let thine ear now be attentive and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned.—O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant.” ¹³

I shall now, as proposed, attempt to illustrate the closing declaration, in our text: Happy is that people, that is in such a case, yea happy is that people whose God is the Lord.

That people is happy, in a degree, who have neither foreign nor domestic enemies, who are blessed in their basket and store, and where he rising generation are formed, for ornament and usefulness.

The royal Psalmist had a view to a people of this description, when he says, happy is that people, that is in such a case. But he exclaims in the succeeding clause, yea happy is that people, whose God is the Lord: As though he had said, that is the happy people, who are the subjects of real religion, the worshippers of the true God, and who have him, for a covenant God and father.

It may therefore be useful, briefly to state

1. In what true religion consists.

2. In what sense, that people is happy, who are the subjects of it.

True religion consists in right views. Affections and conduct.

In right views, of the nature and tendency of things.

In right views of God—Of his natural and moral perfections—his omnipotence, omnipresence, omniscience, holiness, justice, goodness and truth—right views of his government, as general and particular, respecting, not only, the rolling of the spheres, the rising and falling of empires, but of every mote that flies in the air, the numbering of the hairs, upon every head, and the falling of a sparrow, though two of them are sold for a farthing.

In right views of ourselves—of our absolute dependence upon God—that in him we live, move and have our being—that, “he appoints the bounds of our habitation,” ¹⁴ is the author of all our talents, and points out our various occupations in life. But especially, in right views of our moral character; that by nature, “we are alienated from the life of God” ¹⁵ and are under the curse of his law.” ¹⁶

In right views of our neighbours—like ourselves, absolutely dependent upon God, possessed of similar capacities for happiness and usefulness—similar moral characters, having various relations, natural, civil, social and religious, under the same law, bound to the same world, and ultimately accountable to the same judge.

In right views of this world: Of its real worth: “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: ¹⁷ –Likewise of its unsatisfying nature, great mutability and certain dissolution; that though “the Lord in the beginning hath laid the foundations of the earth, and the heavens are the works of his hands; they shall perish—they shall wax old as a garment: and as a vesture shall he fold them up, and they shall be changed.” ¹⁸

In right views of the future world: As eternal; our final home; the place of rewards and punishments, where we shall all reap the proper fruit of our conduct on earth, whether it be virtuous or vicious,

In right affections, towards God and creatures, rational and irrational, rulers and subjects, saints and sinners, this world and the world to come.—In loving God, “with all the heart, with all the soul, and with all the mind, and our neighbours as ourselves.” ¹⁹

In deep contrition for sin, on account of its infinite malignity, as tending to the destruction of the moral kingdom.

In faith in the great Redeemer, that faith which unites the soul to him, brings it into covenant with God, which transforms into the divine likeness, and influences every possessor to pant after God; “as the hart panteth after the water brook;” ¹⁰ to feeling some measure, as the Psalmist felt, when he said, “whom have I in heaven, but thee? And there is none upon earth that I desire beside thee? ²¹

In right conduct; in faithfully discharging our duty in every station and relation, to our creator, and fellow creatures. There are appropriate duties for the poor and the rich, for ministers and people, for rulers and their subjects. Religion respects the discharge of them all. John, who preached, “bring forth fruits worthy of repentance,” when “the people,” who heard him, “asked him, what shall we do? answered and said unto them, he that hath two coats, let him impart to him that hath none: and he that hath meat let him do likewise. Then came also publicans to be baptized and said unto him, Master what shall we do? And he said unto them, exact no more than that which is appointed unto you. And the soldiers likewise demanded of him, saying, and what shall we do? And he said unto them, do violence to no man, neither accuse any falsely, and be content with your wages. ²²

Rulers, however exalted their stations, have duties to perform. They are God’s servants. He has raised them to their places of honour and usefulness: “By him kings reign and princes decree justice. By him do princes rule and nobles, even all the judges of the earth.” ²³ They are raised to the places of honour, not for their own advantage, but that they may be useful to society. “He is not a terror to good works, but to the evil—he is a minister of God to thee for good—He beareth not the sword in vain; for he is the minister of God—a revenger to execute wrath upon him that doth evil.” ²⁴

Rulers ought to do good, not only to civil society, but to the church of Christ. The latter, indeed, ought to be the governing object, in all their conduct.

The church, the kingdom of the Redeemer, is the kingdom, to which all others are to be subjected. This is the kingdom which shall never be destroyed—the kingdom that shall not be left to other people, but shall break in pieces, and consume all other kingdoms, and stand forever. ²⁵ Rulers are under the highest obligation to do all in their power, for its perfection and beauty, and the time is fast hastening, when the following prediction, will have its full accomplishment: “And kings shall be thy nursing fathers, and their queens thy nursing mothers.” ²⁶

There are duties, not only for rulers, but for their subjects. They must lead quiet and peaceable lives in all honesty and godliness. As it is the duty of rulers to rule, so it is of subjects to obey all legitimate authority: “Let every soul be subject unto the higher powers:–Whoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves damnation—But if thou dost that which is evil be afraid.—Wherefore you must needs be in subjection not only for wrath, but also for conscience sake.” ²⁷ It is not enough to obey through fear of fines and imprisonment. It ought to be done, from a sense of duty.

Subjects ought not only to obey, but as they have the protection of their property, reputation and lives, to contribute according to their ability, to defray the expenses of government: “For, for this cause pay ye tribute: for they are God’s ministers attending continually upon this very thing! ²⁸

They ought indeed, to observe universal justice. The divine command is, “Render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. ²⁹ “Render therefore unto Cesar, the things which are Cesar’s, and unto God the things which are God’s.” ³⁰

It remains to show in what sense that people is happy, who are the subjects of true religion.

They are not happy, in that sense which implies an absolute freedom from sin: “For there is not a just man upon earth, that doth good and sinneth not.” ³¹

Neither are they happy, in that sense which implies a deliverance from all natural evil: “But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.” ³² Nevertheless, they are happy.

As those exercises of mind, peculiar to religion are in their nature pleasurable.

They are not pleasurable, to persons of a corrupt, unholy taste, “who drink in iniquity like water,” ³³ and would, were it in their power, readily sacrifice the universe, to gratify their own selfish feelings. But to those who have a correct moral taste, “wisdom’s ways are ways of pleasantness, and all her paths are peace. ³⁴ The statutes of the Lord are more to be desired than gold, yea than much fine gold, sweeter also than honey or the honey comb.” ³⁵

The justice, mercy and self denial of the gospel are all repugnant to the selfish feelings of the human heart, but are perfectly consonant to those of disinterested love.

They are happy, as they are willing to stand in their lot, which they view as the result of infinite wisdom, and ardently wish to improve all their talents for the public good. They mean to be at their post, however great the danger, and faithfully to discharge the duties to which they may be called. They have no anxious feelings for worldly honours.

No one says, in the language of Absalom, “Oh that I were made judge in the land, that every man who hath any suit or cause might bring it unto me, and I would do him justice;” ³⁶ but each feels a degree of emulation, to excel in doing well, to advance, as far as is possible, the beauty, strength and perfection of society, whether called to act in a public or private capacity.

They are likewise happy, as they have a fixed confidence in God, both in prosperity and adversity; and feel assured, by reason of his transcendent wisdom, almighty power and infinite goodness, that to whatever height infidelity may arise, however great the shaking may be among the nations, or whoever may rise or fall in a political view, that all things, eventually, will come to the wisest issue. They give full credit to the testimony of Asaph: “Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.” ³⁷ It is the joy of their hearts, that, “the Lord reigneth;” ³⁸ that he is able to turn the counsels of an Ahithophel to foolishness, ³⁹ to cause one to chase a thousand and two to put ten thousand to flight, ⁴⁰ that, “his counsel shall stand, and that he shall do all his pleasure,” ⁴¹ that, “of him and through him and to him are all things,” ⁴² and that all false religions shall eventually fall before the true, as Dagon fell upon his face, when the Philistines brought the ark of the Lord into the house of Dagon.” ⁴³

It may be added, that they are happy, as they all observe the same rule of conduct, look at the same great object, and that however different their callings, and variegated their circumstances, they are ultimately to share in the same good. Their rule of conduct is the moral law. Their governing object, the pole star in their journey of life, in the field, in the family, and in the cabinet, whether they eat, or drink, or whatever they do, is the glory of God. The good in which they hope eventually to share, is the eternal enjoyment of God, and the felicity of that kingdom, where nothing shall enter that defileth: ⁴⁴ where the whole prospect shall be without a cloud: where all the affections of the subjects shall be perfectly holy, and their happiness without alloy, and without end.

As it is, eminently, the duty of rulers, in the times of peculiar trial, to be men of prayer, with great propriety, upon this anniversary, it may be remarked, that it is of vast importance, that they should be religious men. No others will ever ask counsel of God, in a becoming manner, in the times of peculiar trial, nor indeed at any time.

No others, therefore, ever ought to be promoted by a free people. In no others can confidence be safely placed, any farther than the public interest can be rendered subservient to their own.

Honour, which is often made a substitute for religion, though the word has a pleasant sound, affords no certain security. If anything is meant by it, distinct from natural conscience, it must respect mere personal dignity, and as really originate from a selfish heart, as the spirit of revenge. There is no possible medium, between selfishness and benevolence. That which is really selfish, by whatever name it be called, can never afford permanent security. The history of ages shows that honour hitherto has failed, in the times of temptation, to afford security either to property, chastity, reputation, or life.—Persons actuated by no higher motive than personal dignity, may for a season do well.—It is wise for a people, nevertheless, in choosing their rulers, always to observe Jethro’s direction to Moses: “Provide out of all the people able men, such as fear God, men of truth, hating covetousness.” ⁴⁵

Though all good men are not fit for rulers, it is fully evident from the last words of David, the man after God’s own heart, that it is men of the above description, who ought to be promoted: “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 tender grass springing out of the earth, by clear shining after rain.” ⁴⁶ In his charge to Solomon, his son and successor, he said, “I go the way of all the earth: be thou strong therefore, and show thyself a man. And keep the charge of the Lord thy God, and walk in his ways, to keep his judgments and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest and whethersoever thou turnest thyself.” ⁴⁷

Rulers, who really are religious men, believe in the existence and government of a holy God. They have fixed moral notions, and expect to give an account of their conduct.—Whether they act in a legislative or executive capacity, they are much more concerned to promote the good of the community, than to receive any private emolument. They dread doing anything, which will not bear the most critical, public examination, and meet the approbation of God. They are therefore, the men to be trusted.

The illustrious Washington, when consulted about accepting the Presidency of the United States, said: “Nor will you conceive me to be too solicitous for reputation. Thou I prize, as I ought, the good opinion of my fellow-citizens, yet if I know myself, I would not seek or retain popularity at the expense of one social duty, or moral virtue. While doing what my conscience informed me was right, as it respected my God, my country and myself, I could despise all the party clamour and unjust censure, which must be expected from some, whose personal enmity might be occasioned by their hostility to the government.—I am conscious that I fear alone to give any real occasion for obloquy, and that I do not dread to meet with unmerited reproach.” ⁴⁸

Religion really forms men, whether rulers or subjects, on the best model, both for usefulness and happiness, as it inclines them to sacrifice private interest, for the public good. It binds them to God, and to one another, by an indissoluble bond. It is useful in all governments, but especially in a popular one. The illustrious patriot and statesman before mentioned, said: “Reason and experience, both forbid us to expect that national morality can prevail in exclusion of religious principle.—It is substantially true, that virtue or morality is a necessary spring to popular governments.”

True virtue, or real religion, not only overcomes the selfishness of the human heart, but tends to restrain men from intemperance, lasciviousness, Sabbath breaking, profaneness, dueling, suicide, and all kinds of immoralities, and to animate them to whatever is wise, benevolent and noble. It enlarges the mind, warms the heart, and gives an energy to action, and a dignity to character, that nothing else can give.

Though religion tends to make those persons who possess it, the best of citizens, and to render them the most worthy of promotion, it is notoriously true of some, who profess it, that they are neither honest, nor orderly. The Christian name is only a cloak to them. They fight under false colours; are mere time servers, and care for nothing but the loaves and the fishes. Such persons, notwithstanding their profession, have no title to the confidence of the people.

To the want of proper care, with respect to the character of persons, in appointing the officers of government, may be traced some of the greatest political evils.

Taking into view our peculiar privileges, civil and religious, and our imminent danger from public enemies, and from those more unnatural, in the bosom of our own country, who it is to be feared are secretly endeavouring to subvert its liberties, it is suitable likewise to remark, though with becoming deference, that there are many things in the providence of God, calculated to call the attention of His Excellency, and all the members of the Honourable Legislature, to the important duty of prayer.—Important in various respects, especially, as it tends to fit them for whatever may take place, and to lead them to discern, and to discharge their duty, with honour to themselves, the best good of their constituents and the glory of God. He who rightly discharges this duty, whatever be his station, may hope to be enabled, so to discharge every other, that should his enemies attempt to find occasion against him, they would be necessitated to say, in the language of the presidents and princes of the Persian court, concerning Daniel: “We shall not find any occasion against him, except we find it against him concerning the law of his God.” ⁴⁹ What a high, though undersigned commendation of Daniel! How worthy his example of imitation, by the members of this Legislature; who are called to represent, and legislate for a people possessed, probably, of the most rational notions of civil and religious liberty, of any on the globe! The rust is vastly great. Fidelity is of the utmost importance. The signs of the times, notwithstanding the friendly accommodation, with one of the European powers, are still alarming. The guidance of heaven, is of the highest importance. May it be fully realized, and sincerely and importunately sought, in the ensuing session! It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord, than to put confidence in princes.” ⁵⁰

The mechanical, mercantile and agricultural interest, indeed all the different interests of the state, will as usual be represented, and claim the attention of this assembly. Private interest, however, ought not to be the governing object, with any member, but the public good. If that should be carefully sought, so far as the chief magistrate, the council, and representatives, express the public mind, the state will be like a threefold cord, not easily broken. No scheme against our liberties, however deeply laid, will be likely to prosper. But if private interest should prevail, the state will be like a rope of sand, without strength. Its dissolution will be inevitable. A kingdom divided against itself cannot stand.

Among the various interests of the State, as learning is essential to the existence of a free people, it is much to be desired, and confidently to be expected, that the college, academies, and all the minor schools, as they have in times past received the liberal patronage of the Assembly, so they will, in the time to come, be favoured with their nurturing hand, and the State, long and deservedly, be considered as the “Athens of America.”

Though learning is essential to the existence of a free people, without virtue, it is a poor safeguard. It is an entirely mistaken notion, which many persons have imbibed, that if men only have information, they will do right. It is true religion alone, that can insure this happy effect. Of consequence, it is of the first importance to possess it. “Righteousness exalteth a nation: but sin is a reproach to any people.” ⁵¹ Rulers themselves ought to possess it. The inspired Psalmist therefore saith: Be wise now therefore, O ye Kings; and be instructed ye judges of the earth, serve the Lord with fear, and rejoice with trembling. Kiss the son, lest he be angry and ye perish from the way, when his wrath is kindled but a little; blessed are all they that put their trust in him. ⁵²

Rulers ought not only to possess religion themselves, but carefully, by their lives and conversation, to recommend it to others. Though they are to bind no man’s conscience, but to leave each one, in matters of religion, to act for himself, they ought to distinguish, between true religion and false, between the various pretended revelations—between the Zehdavista of Zoroaster, ⁵³ the oracles of the Sibyls, ⁵⁴ the Shaster of the Banians, ⁵⁵ the Alcoran of Mahomet, and the Scriptures of the old and new testament—between modern philosophy and gospel benevolence, between the corruptions of Christianity, and the doctrines which stain the pride of all glory, taught by Moses and the Prophets, Christ and the Apostles!

It is of vast importance, that rulers should understand and promote true religion, as it tends in a peculiar manner, to render persons useful and happy, by making them honest, peaceable, industrious and ready to every good work: and as it tends to entail blessings, upon their unborn posterity.

All the members of the Legislature, in the ensuing session, ought to act under its benign influence, and to do all in their power, to advance its true interest.—When the session shall close, and they return to their families, and mingle again with their constituents, it will be their duty to carry it with them. This will not only secure them the divine approbation, but be the most likely way, to cement the various parts of society, and to influence all classes of people, to be virtuous, orderly and happy. When the righteous are in authority, the people rejoice, but when the wicked beareth rule the people mourn. ⁵⁶ May the session be free from a party spirit, ⁵⁷–all the deliberations of the body be candid—their determinations the result of real wisdom, patriotism and religion, and the blessing of the God of our pious ancestors, rest upon all the members.

As the subjects of true religion are happy, it may further be remarked, that the business of the ministers of the gospel, the appointed teachers of religion, is vastly important. They ought always to be examples to their flocks, and carefully to exhort them, not only to fear God, but to obey those in authority. The former will readily be granted by all. Can the latter be questioned unless it be by mere partisans? As the apostle in his epistle to Titus expressly says: “Put them in mind to be subject to principalities and powers: to obey magistrates.” ⁵⁸

The different modes of expression, principalities, powers and magistrates, when compared with other passages of scripture, may be considered, as comprising the officers of government, the various parts of a constitution and the variety of existing laws. A due regard is to be paid to each. So long as those in authority, are ministers of God, for good, passive obedience and non resistance are the indispensible duty of subjects, but it is far otherwise, when rulers, unmindful of the rights of the people, are unjust, oppressive and cruel.

There was particular need, of the foregoing injunction in the days of the Apostles from the great scandal brought upon religion, by the undutiful carriage of some servants and subjects, towards their masters and magistrates, by reason of the false notions of Christian liberty, advanced by the false Apostles, judaizing Teachers and Gnostic libertines.

The most ancient heretics affected to take the name of Gnostics to themselves, as expressive of that new knowledge, and extraordinary light, to which they made pretensions.

As we live in an age, in which there are a multitude of new Philosophists, who are teaching doctrines, which tend to subvert order, morality and religion, indeed to brutalize the world, some of whom are scattered through our own country, whose libertine sentiments and licentious practices tend to poison society, and to weaken government, ministers of the Gospel ought to pay very special attention, to the forecited, apostolic injunction.

The Government of this State is a happy medium, between a monarchy and democracy. The most happy government, taking all things into view, of any upon earth. The persons, property, reputation and lives of men, are by law protected. They have liberty of worshipping God, according to the dictates of their own consciences, and of doing all the good in their power. What wise and good man can wish for more? Occasional alterations in the laws of the State, no doubt, will often be found necessary. These may be made semiannually, or at most annually. A radical change is most seriously to be deprecated.

Notwithstanding the preceding observations, the chief business of ministers, is to teach the doctrines of religion, and to persuade sinners, by the terrors of the Lord, to repentance, faith and a pious walk: “To be ready to every good work. To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.” ⁵⁹ What need of piety, talents and fidelity! An Apostle said, “Who is sufficient for these things?” It is thought to be a great affair, to negotiate the important concerns of a State, at a foreign Court. How important then, to transact business for Christ, with the souls of men!

As important as the business of ministers is, they are, “earthen vessels.” God in his holy providence the last year, Fathers and Brethren, by the removal of one from the vineyard, ⁶⁰ has taught others the vast importance, of working while the day lasts!—Those who are “faithful to the death, shall receive a crown of life.” ⁶¹

As, that people is happy whose God is the Lord, It is of vast importance to close this discourse, by observing to this large assembly, that it is necessary for every man to be truly religious, who would be really and lastingly happy. It never can be effected without, by all the efforts of ministers of the gospel, legislators and executive officers. He that would be happy, must be wise for himself, and live for eternity.

The wealth and glory of this world, are in their nature unsatisfying and fading. They never can make men happy. Those who seek for happiness from them, continually cry, who will show us any good, but never have enough. Like the two daughters of the horse leech, they say, give, give”; ⁶² and often, when in the full tide of prosperity, and when they least expect it, “Riches certainly make to themselves wings and fly away as an eagle towards heaven”! ⁶³ Honour is equally precarious: Sometimes, as the wise man observes, “folly is set in great dignity, and the rich sit in a low place. I have seen servants upon horses and princes walking as servants upon earth.” ⁶⁴—The late vast revolutions, and the existing commotions in Europe, too well known to this assembly, to need particularizing, most strikingly evince the mutability of this world, and the amazing folly of looking for permanent felicity, from earthly enjoyments.

It is directly the reverse with true religion. That is satisfying and unfading. In the midst of the most painful changes of this world, true religion is calculated to console the mind, and to point it forward to a happier country. The best treasure of the righteous is secured to them in heaven by promise. “Who hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven. ⁶⁵ It is your father’s good pleasure to give you the kingdom.” ⁶⁶ He who hath promised, cannot lie. He “is a rock, his work is perfect, for all his ways are ways of judgment, a God of truth and without iniquity, just and right is he.” ⁶⁷ In the darkest times they have nothing to fear. Each one may say, “Behold the Lord is my salvation, I will trust, and not be afraid: for the Lord Jehovah is my strength and my song, he is become my salvation”. ⁶⁸ How carefully then, should all attend to the exhortation of the wise king in Israel? “Get wisdom, get understanding: forget it not, neither decline from the words of my mouth. Forsake her not and she shall keep thee. Wisdom is the principal thing, therefore get wisdom: and with all thy gettings get understanding.” ⁶⁹

If wisdom is the principal thing, it becomes us, to acknowledge with lively gratitude, the great mercy of God in the revival of his work, in some of our cities and towns in this state, and in some other parts of the United States, and of the Christian world: and to feel the most ardent desires, for a general revival of religion.—May each person in this assembly, devoutly say, “For Zion’s sake, I will not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” ⁷⁰

Were religion generally to prevail, party spirit would cease, our political horizon brighten, and all the contending nations of the earth be hushed into peace. The wolf also would dwell with the lamb—and the calf, and the young lion and fatling together. ⁷¹

This anniversary reminds us, how fast we are carried down the current of life, and the vast importance of doing, what we have to do with our might. The transactions of the last year, and of all past years, stand sealed up, to the judgment of the great day.

Soon all earthly kingdoms, states and empires, notwithstanding their present allurements, will be awfully destroyed. “The heavens shall pass away with a great noise, and the elements melt with fervent heat, and the earth also, and the works that are therein shall be burnt up,” ⁷² and an entirely new state of things commence.

Infidels may imagine, that there is no world but the present. They may lull their consciences asleep in the lap of sensuality, and flatter themselves, that if they can only pass with impunity on earth, that they have nothing to fear, from a future tribunal.—Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. ⁷³

AMEN.

Endnotes

1. Gen. vi. 5. 11.

2. “Nothing can be advanced with certainty concerning the origin of civil societies.—Some attribute their origin to paternal authority: others suppose, that the fear and dissidence, which mankind had of one another, was their inducement to unite together under a chief, in order to shield themselves from those mischiefs, which they apprehended. Some there are in fine, who pretend, that the first beginning of civil societies, are to be attributed to ambition; supported by force, or abilities.” Polit. Law, by F. F. Burlamaqui, vol. 2, page 13, 14.

3. Junius.

4. James i. 4. And v. 13.

5. Psalm 1. 15.

6. James iii. 5, 8.

7. 2 Tim. i. 5.

8. Micah iv. 4.

9. 2 Sam. xv. 13, 14.

10. Psalm iii. 1-8.

11. I Kings ii. 17, 26, 28.

12. I Kings iii. 5-9.

13. Nehemiah i. 1, 4, 6, 11.

14. Acts xvii. 26, 28.

15. Ephesians iv. 18.

16. Galatians iii. 10.

17. I Timothy iv. 4.

18. Hebrews i. 11, 12.

19. Matthew xxii. 37, 39.

20. Psalm xlii. 1.

21. Psalm lxxiii. 25.

22. Luke iii. 8, 10-14.

23. Proverbs viii. 15, 16.

24. Romans xiii. 3-5.

25. Daniel ii. 44.

26. Isaiah xlix. 23.

27. Romans xiii. 2, 4, 5.

28. Rom. xiii. 6.

29. Rom. xiii. 7, 8.

30. Matt. xxii. 21.

31. Ecclesiastes vii. 20.

32. Hebrews xii. 8.

33. Job xv. 16.

34. Proverbs iii. 17.

35. Psalm xix. 10.

36. 2 Sam. xv. 4.

37. Psalm. Lxxvi 10.

38. Psalm. Xcvii. 1.

39. 2 Sam. xv. 31.

40. Deut. xxxii. 30.

41. Isai. Xlvi. 10.

42. Rom. xi. 36.

43. I Sam. v. 2, 3.

44. Rev. xxi. 27.

45. Exodus xviii. 21.

46. 2 Sam. xxiii. 3, 4.

47. 1 Kings ii. 2, 3.

48. Marshall’s His. Of the life of Wash. Vol. v. page 139, 140.

49. Daniel vi. 4, 5.

50. Psalm cxviii. 8, 9.

51. Proverbs xiv. 34.

52. Psalm ii. 10-12.

53. A person, who pretended to be a Prophet of God, sent to reform the old religion of the Persians. He retired into a cave where he composed his book, that contained his pretended revelations. Prideaux. Vol. 1, Page 220.

54. A political fraud.—Historians tell us, that an unknown woman presented to Tarquin the proud, King of Rome, nine volumes, for which she asked a considerable price: that the King being unwilling to pay so much she burnt three, and returning, asked the same sum for the other six, which being refused, she burnt three more, and then repeated the same demand, it was now found that the remaining books were the oracles of the Cumean Sybil, which being purchased by Tarquin, the woman instantly disappeared. Millot’s Elements of hist. Vol. 1, Page 325.

55. A sacred book containing their religion. It consists of three tracts: the first of which contains their moral law; the second their ceremonial; and the third delivers the peculiar observances for each tribe of Indians. Dictionary of Arts, &c. Vol. 4.

56. Proverbs xxix. 2.

57. Men being numbered they know not how, or why, in any of the parties that divide a state, resign the use of their own eyes and ears, and resolve to believe nothing that does not favor those whom they profess to follow. Idler, Vol. 1, Page 53.

58. Titus 3. 1.

59. Titus 3. 1. 2.

60. Dr. Hart of Preston, whose praise was in all the churches, died Oct. 27, 1808.

61. Rev. ii. 10.

62. Prov. xxx. 15.

63. Prov. xxiii. 5.

64. Eccl. x. 6, 7.

65. I Peter i. 3, 4.

66. Luke vii. 32.

67. Deut. xxxii. 4.

68. Isai. Xii 2.

69. Proverbs iv. 5, 7.

70. Isaiah lxii. 1.

71. Isaiah xi. 6.

72. 2 Pet. iii. 10.

73. Gal. vi. 7, 8.

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.