Categories: Sermons

William Frederick Rowland (d. 1843) graduated from Dartmouth in 1784. He was the pastor of the First Church in Exeter, NH beginning in 1790. This sermon was preached by Rowland in New Hampshire on June 2, 1796.

S E R M O N,

DELIVERED IN PRESENCE OF

HIS EXCELLENCY

JOHN TAYLOR GILMAN, Esquire

GOVERNOR,

THE HONORABLE THE

COUNCIL, SENATE,

AND

HOUSE OF REPRESENTATIVES,

OF THE

STATE OF NEW-HAMPSHIRE,

CONVENED AT EXETER ON THE DAY OF THE

ANNIVERSARY ELECTION,

JUNE 2, 1796.

BY WILLIAM F. ROWLAND, A. M.
PASTOR OF THE FIRST CHURCH IN EXETER.

In the House of Representatives,
June 3d, 1796.

VOTED, That Mr. Moody, Mr. Crawford, and Mr. Upham, be a committee, on the part of the House, to join such of the Hon. Senate as they may appoint, to wait on the Reverend Mr. Rowland, and return him the thanks of the Legislature for his ingenious Discourse, delivered yesterday before the General Court, and desire of him a Copy for the Press.

Sent up for concurrence;
RUSSELL FREEMAN, Speaker.
In SENATE, June 3d, 1796, Read and concurred. Mr. Flanders appointed.
Nath’l Parker, dep. Sec’ry.
True Copy, Attest, Nath’l Parker, D’y. S’y.

2 SAMUEL, xxiii. 3.

HE THAT RULETH OVER MEN MUST BE JUST, RULING IN THE FEAR OF GOD.

A CHARACTER formed upon the principles of religion is the most honorable and useful. It comprises all the virtues that recommend man to the peculiar notice of his Maker, render him an ornament to society, make him happy in a state of social connection in the present world, and glorious in immortality.

Such a character was David, The anointed of the God of Jacob: and he insists upon the indispensable necessity of it in those who rule over men. Nor does he offer merely his own private opinion respecting this important subject, for the Spirit of the Lord was with him—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.

The royal Prophet here points out, in a very brief and comprehensive manner, the duty, and the necessary qualifications of a civil ruler. These words ought to be engraven in the heart of every ruler, and in the heart of every person in the choice of rulers; for while they direct the latter to whom they ought to give their suffrages, they point out to the former the character which they should possess.

It is both pertinent and laudable, and must be considered so, by all good men, to enter on the public business of legislation, by the presentment of the rulers and officers of Government before the Lord in his sacred courts, to hear the words of his law, and to supplicate his presence and aid. We are happy that our civil Fathers have consecrated the present time to these solemn duties of religion. The occasion on which we are assembled, and the theme which I have chosen, will naturally lead me to make some remarks on government; delineate the character of a good ruler; exhibit the necessity of religion in civil administrations, and its happy effects in society.

Mutual advantage, at first induced men to form into social compact, and produced towns, states and empires. To exist in this social capacity, and secure life, property and happiness, it was found necessary that they should have some form of civil government. It is the will of God, that government should exist among men. What particular form is nowhere designated, but every nation has a right to choose for itself, and adapt it to the views, feelings and circumstances of the people. One form may be best for one nation, and a different, for another. That form is best, which most effectually secures their rights and rational liberties.

To the due administration of justice it is necessary that some should be clothed with authority; without this, they will not be able to regulate the affairs of state, and secure the good and peaceable, from the wanton abuse of the wicked and licentious. Their power, it is true, they derive from the people, but when they have invested them with authority they should pay due submission to, and place confidence in them.

A race of rational beings, not connected by the parental or filial tie, not depraved, but perfectly innocent, it is probable would fall into some kind of polity or civil connection. By forming into society the collected gifts and graces of all would become the property and emolument of all; but without social connection, they would be the property and profit only of the person possessing them, and could not benefit the whole. Society cannot be formed, or subsist, without certain regulations, or constitutional establishments. Such a race of beings, as we before mentioned, could find no difficulty in forming into union, and constituting the social tie. If their powers and capacities were different, reason would plainly lead the superior to the head, and the inferior to their respective places of subordination in the body. Or, if in regard to powers and capacities, all were on a par, then all would equally govern, and be equally subject. The good Angels are represented as having a kind of connection and order among them. The sacred books speak of Principalities and Powers, Thrones and Dominions; and the superiority signified by this necessarily supposes connection and subordination. But be it as it may among good and holy beings, yet obviously among beings so deeply depraved and selfish as man, government is indispensably necessary. Without government, it would be impossible to live in such a world as ours. A state of anarchy, without law and government, would be a state of complete wretchedness.—Such are the fierce and savage lusts of men, that property and life would constantly hang on uncertainty. The Israelitish nation found themselves in a most calamitous state, when there was no Government authoritatively established among them, and everyone did without control what was right in his own eyes. The God of nature has pointed out the propriety of civil government, in the constitution of families, and given a specimen of it in parental authority and filial subjection; this only excepted, that all men are born free and stand on a par; so that all rightful governing must derive from the governed and have its foundation in common consent and agreement. Necessity early led men to form themselves into social bodies, and confirm the social tie by certain laws and regulations mutually agreed on and committed to some one or more of the body.

In order to government, rulers are necessary; and to a happy administration it is requisite that they answer the character in the text: Some delineation of which was the next thing we proposed.

He that ruleth over men must be just, ruling in the fear of God. He must be just in all his dealings, in the exercise of the powers with which he is invested, administering justice without partiality. The word of God teaches the necessary qualifications of a good ruler. To this he will look for instruction in his duty. Here he will find a model, on which his character should be formed; and rules relating to his whole conduct. It teaches him to reverence God as the Supreme Ruler of nations, his dependence on Him for light and direction, and his accountableness to Him for all his actions: and this will have a happy influence on his conduct and excite him to fidelity. It unfolds a glorious immortality, through Jesus Christ, to those who are faithful to God in the trust committed to them, and improve their talents aright: by which glorious hope the pious ruler is animated in his laborious undertaking.

It humbles the pride of the human heart, teaches that salvation is only through the grace that is in Jesus, and lays prostrate the hope of man from any distinguished merit in himself; which must tend to inspire the Christian ruler with an amiable humility, while raised to a seat of honor; prevent his exalting himself above his Brethren, and lording it over God’s heritage. It teaches the motives, by which they are to be influenced in all their deliberations and decrees. Influenced by such a religion, the Ruler will consult the good of the community, and will always live in the affections of a grateful people. He will have a humble dependence on God for wisdom to conduct him. He will see his need of divine assistance, and be modest and unassuming. He will not crowd himself into public notice by artifice, but wait until he is called by the voluntary suffrages of the people. Those, who are best qualified to rule, will be least solicitous to obtain an office. A sense of the importance of a public trust, and of having the weight of public affairs devolve on them, forbids their aspiring to rule. Persuaded that the most refined enjoyments are to be found in the walks of domestic retirement, they will quit them for an elevated station, only when called by the united voice of their brethren, and constrained by a sense of duty. There is no greater evidence of a person’s unfitness for public trust than his seeking it by promoting faction. True merit does not seek public notice, and it reluctantly enters the field of action. The good ruler will therefore engage in public life, not to gratify his own ambition, consult his own ease, or obtain the applause of men; but from a sense of duty.

When clothed with authority, he will be concerned that his administrations be consistent with the will of God, and promotive of the public good. He governs for the whole, and consults the advantage of society. No personal or partial considerations will influence him to turn aside from duty. Awed by the fear of God, and a sense of his accountableness, he pursues a steady course, nor is influenced by the adulations of friends or the clamours of pretended patriots. He will always make it his endeavour to enact wise and salutary laws, which are essential to preserve the peace and order of society. Much wisdom and integrity re necessary to direct the ruler in framing such laws, and to preserve him from the baleful influence of selfish and party motives. While the unjust aims to establish such laws as will best promote his own selfish ends, the just will consult the good of his constituents. The ruler of this character will look, not merely to the emolument of individuals, but he will seek the best good of the whole circle: like the parent of a numerous offspring, he has a tender regard for very member, feels interested in their united prosperity, and will not sacrifice the peace of the family, to gratify the capricious humours of a few.

A ruler of this description will not only enact laws which are founded on the principles of justice; but will take care that they be faithfully executed. The wisest and best code of laws will be of advantage to a community, only so far as they are accompanied with a faithful execution. He will not only obey the laws himself, and recommend such obedience to others, by his own example; but will use the power, with which he is vested, to enforce obedience from the unruly. He will be a terror to those who do evil, and while he punishes the guilty, he will praise and encourage those who do well. Firm in the cause of truth and righteousness, not over-awed by popular clamour, he will steadily pursue the dictates of conscience, knowing he has a Master in Heaven, to whom he must give an account. He will not sacrifice truth and justice, though it issue in popular odium, and dismission from public service. He will not pusillanimously shrink from duty, because it is attended with difficulty and opposition; but courageously stem the torrent, until, over-borne by its impetuosity, he is compelled to recede from danger. Influenced in all his proceedings, by the fear of God, he will be more powerfully prompted to a course of rectitude, than by all the adulations or censures of men.

How contemptible must be that ruler, who has no opinion of his own, but is blown about by every gale of temptation, and complies with the caprices of evil and designing men! Firmness and stability are very essential qualities in a good ruler. But, let his talents and abilities be ever so great, and his political acquirements ever so conspicuous, he will be but poorly qualified for a station of eminence, who has no reverence for God, and regard for his religion. His honesty and integrity must be doubted. It is to be feared he would neglect the interest of those, whose prosperity he should seek, and sport with the liberties of the people.

Men devoid of every principle of religion, unawed by the fear of God, and unrestrained by his commands, cannot reasonably expect to be entrusted with the lives and liberties of the people; nor that they will countenance their vices. They cannot put confidence in them; for there is, there indeed can be no reason to think, that they will regard men, who have no fear of God before their eyes. It is therefore necessary that the fear of God be fixed in the heart of him, who rules over men, and that he be influenced by it in all his conduct.

Rulers should not only be concerned that their administrations be good, but must themselves obey those laws, which they enjoin on others. If the makers of the law be the first to break them, they have every reason to expect that many will follow their example.

Rulers are set for an example to the people.—They are to reprove those who violate the laws, and encourage those who keep them, by exhibition a pattern for their imitation, not only in civil, but divine precepts; and, in this way, be nursing Fathers to the Church. The example of those, who are elevated to office, will always, in a greater or less degree, influence society. The people look to them, and form their manners, their dress and behavior; also their sentiments and practice, in a political and a religious view. The body of the people, generally, receive their moral and political complexion from those, who are in eminent stations. The rulers of Israel formed the manners of the nation. When they were wicked and corrupt, general wickedness and idolatry prevailed. Thus, in the time of our Saviour, when the prejudices of the people run high, they enquired, whether, Any of the Rulers of the people believed on him; intimating, that the conduct of their rulers, would influence their minds to receive, or reject the Messiah.

So it has been, in some sense, with other nations, and so it is with our own. It is natural to look to those of superior wisdom and eminence, for example. And though some, from perverseness of nature, being lost to all sense of honor and shame, may totally disregard their good example, and others, awed by the fear of God, may altogether avoid their corruptions; yet the general body of the people are more or less influenced by them to good or evil.

It is of high importance, therefore, that rulers be men of virtue; and that they reverence religion and its institutions. It is in their power to do much good, or evil: the present prosperity, and the everlasting welfare of multitudes may much depend on their conduct.

I proceed to the last thing proposed; which was to exhibit the necessity of religion in civil administrations, and its happy effects in society.

Religion is necessary to the happiness of society; and without it, civil government cannot subsist.—Man is endowed by his great author with social faculties; but so great is his depravity, that selfishness predominates in his heart, and he has lusts and passions, which, if under no control, would fill the world with vice, and its attendant misery. The faculties, by which he is raised in the scale of being, make him more subtle in planning, and assist him in effecting his wicked and destructive purposes. If the mind be impressed with no idea of a God, every object of pursuit may be contemplated with a supreme regard; and the selfish would gain a complete ascendency over the benevolent affections.

The aids of religious principles, in union with the powers and faculties natural to man, are insufficient to restrain his irregular and mischievous passions; and the latter without the former must be much more so.

The light of nature indeed teaches the existence of a God, and an all-wise and glorious providence, when her dictates are suitably attended to; and when they are not, and men boast themselves as men of reason, and through sophistry and ridicule attempt to subvert religion in the hearts of men, the “Age of reason” becomes an age of more than Egyptian darkness.

To guard men against the lusts and furious passions of each other, civil establishments, always known to be insufficient, have been connected with, or have had recourse to the aids of religion.

What could be the origin of society without this connecting bond? And in societies formed, nothing can so powerfully induce the ruler to a wise administration of government, and a faithful discharge of all the duties of his office, or so ensure the obedience of subjects.

A ruler cannot be supposed to lose the feelings of the man by an elevation to office; he has the same passions to govern, and lusts to conquer; and the government and victory of these, is rendered more difficult, by the temptations which are increased, and the opportunities for gratifying them, which are multiplied, by the situation in which he is placed. There are many, perhaps, whose conduct is inoffensive in the stations of private life, who, if they swayed a scepter, would become Neroes. But, how much soever warmed with true patriotism the hearts of civil rulers may be, they cannot calculate upon the interest of their subjects, in the righteous administration of their legal power. With respect to secret crimes, and crimes where numbers and power are enlisted on the side of the transgressors, coercion will be weak, and government of no avail. Set aside the influence of religious principle, and the members of the community could have no ground for rational trust and confidence in each other. No oath could be administered in such a society; they would live each moment in a state of alarm; government would lost all its energy; society would be full of disorder, confusion and every evil work; the voice of joy would not be heard; the name of happiness would not be known; and being itself would be a curse.

If the being and attributes of the Most High, an all-wise, powerful and holy providence, and the retributions of eternity are acknowledged, the state of things is surprisingly altered for the better. Rulers may exercise the powers with which they are invested, and the people, whom they govern, will obey their laws, and feel that their guardian care is a source of mutual happiness to the society of which they are members.

Those who are cordially disposed to lead quiet and holy lives, cannot fail to realize, that they, their interest and happiness, are rendered as safe, as this state, and the existing circumstances with which they are surrounded, can possibly make them. And, on the other hand, men of bad hearts and evil dispositions will not be able to run into those excesses, to which their unbridled lusts would lead them, without counteracting the dictates of conscience; bursting asunder the strongest bands of society, and hazarding, or giving up life, property, and all that is worth living for.

The sacred books teach us the being and attributes of God. They exhibit his Majesty, his Holiness, his Justice, his Goodness, his Mercy, and his Truth: His Omnipresence, his Spirituality, his Omniscience, his Supreme and unlimited Dominion; his readiness to pardon, and his determination to reward the righteous, and punish the wicked and impenitent.

They also bring us acquainted with our nature, state and circumstances; with our misery and the mode of our cure; they point out our duty in every situation, in every relation, and in all the circumstances of human life; they encourage our rational hopes, and animate us by the most sublime motives.

All other things, which are deemed necessary to our peace, in the connected and social state, will not avail without this. No natural principles, nor the best forms of government, will be sufficient without the conducting guidance, and powerful energy of religion. This clearly shews, that the civil ruler is to be considered as God’s minister, and, that the subject ought to yield obedience to good and salutary laws, not only for wrath, but for conscience sake.

The beauty of the Christian system is exhibited, and its advantages to connected minds, in many and various respects. It purifies the heart and amends the life. It refines, ennobles and exalts the affections. When the civil order is broken in upon by the licentious and disorderly part of society, when men of weak heads and dishonest hearts officiously attempt to guide the affairs of State, and to arraign, at their bar, the well tried and chosen patriots of the commonwealth, our religion commands them to study the things which make for peace, to submit to good government as the ordinance of God, and to obey magistrates as his ministers to them for good. It enjoins patriotism as a common duty; and whatsoever we would that others should do unto us that we do the same to them—and extend a generous benevolence to the whole race of man.

The malevolent passions and corrupt feelings of depraved nature, if unrestrained, would predominate over the better principles, the social and humane dispositions of man; and involve society, in calamities, too many to enumerate, and too horrible to think upon.

The religion of Jesus rectifies the foil of the heart; eradicates those evil dispositions which have been cultured there; plucks up every plant which his good hand hath not planted; restrains the passions, by bringing them under its happy dominion; and fills society with tranquility and order.

It cultivates in the minds of men, the purest and the sublimest principles of virtue. It reclaims them from all those paths of iniquity, in which, through the solicitations of the wicked, and the allurements of false honor and worldly pleasure, they may have wandered; and makes them good men, and useful members of the community. It secures and promotes the interests of government and the prosperity of its subjects. It directs rulers and people to the duties, which are peculiar to their respective places; and by setting before them the most glorious motives, sweetly constrains and allures to the discharge of them. It promotes peace; it breathes benevolence; it cherishes the kind and social affections, and rectifies the morals of mankind. It prohibits everything that is injurious to our happiness, or the interests of those who are about us. When all the members of a community are under its influence, and conduct agreeably to its requirements, they form the most beautiful and happy society: the voice of profaneness, fraud and licentiousness will not be heard in the streets; iniquity will stop its mouth and virtue triumph. Society is happy in proportion as religion flourishes. But religion has something nobler in its view and tendency than the civil governments of the world; it looks forward into eternity; yet it is as friendly to the happiness of men, in the present state, as if it embraced no other object. It is a dishonorable idea of religion, and degrading to its author, that some entertain—an idea that religion is a substitute to civil government, and looks no farther than the present state.

We have no reason to think, from anything we can find in the sacred books, that our blessed Lord designed to intermeddle with, or, in any respects, change the civil establishments of mankind. His kingdom, he expressly tells us, is not of this world. He suffered Princes and Potentates to remain where they were; and left men to decide all matters of controversy with respect to them, by the principles of reason and their civil laws or forms of government. He inculcated lessons of obedience to them; and wrought a miracle to pay tribute, when he knew that he should have been excused.

The religion of Jesus is replete with the wisest maxims of civil polity, and inculcates them by the most inviting rewards, and the most dreadful punishments. To secure the favor of the Most High is to render to society the most essential advantage. They who rule for God, who protect his Church, who are animated by his religion, and exemplify in their public administrations, and in the private walks of domestic retirement, all the virtues of the Christian, and they only, can govern with safety to themselves, and advantage to their constituents. They will mutually share with the people the blessings which they diffuse. Under their wise councils and determinations religion will flourish. This will make them honorable and respectable to themselves: It will encircle them with a glory, which the breath of mortals will not be able to take away; and raise them to seats of immortal honor.

Civil rulers are the guardians of the people; they will not separate the public weal from their own private happiness, nor feel satisfied with their labors, unless they are directed to the advantage of the community. They will derive the highest pleasure in the administrations, which secure to those under their charge their rights and liberties, civil and sacred.

Rulers, who use their influence to set aside the maxims of gospel morality and piety, forego the important and numerous advantages, which might accrue to themselves from the happy disposition of subjects, governed by the purest motives, and trained to the most virtuous conduct. If society were formed upon the laws of religion, its members would faithfully render to all their dues; cheerfully obey their governors in the proper and rightful exercise of their authority; and in this way strenuously and constantly endeavour to promote the happiness of each other, and of the body politic. But if rulers are so impolitic and wicked, as, by their example or influence, to banish religion, they may reasonably expect that the people to whom they give laws will treat them with no more respect than they treat the Sovereign Ruler; and that they will endeavour, as far as they are able, to disregard their authority, and evade or violate their commands.

The social interest is a vain and wild fancy without religion. Let religion, and the virtues which it inculcates be banished, and the bases of public order and private tranquility are at once subverted; the human character loses its dignity; and has nothing to recommend it above the herd of the forest.

Nothing can lessen the beauty, obscure the brightness, or tarnish the glory of that morality, which the gospel inculcates. To conform to this, he who is called to the arduous duty of ruling OVER MEN MUST BE JUST, RULING IN THE FEAR OF GOD. Parents must be wisely tender and indulgent towards their children, and children must be obedient to their parents. Masters must be gentle, and servants diligent. Ministers must be watchful, and the people to whom they minister must take heed how they receive and hear, and hold fast and repent. It teaches all, in whatsoever state we are, to be content, to be grateful for every enjoyment, and submissive under all the sorrows of human life; to give our hearts to him who hath made, sustained, and redeemed us; and keep ourselves unspotted from the world.

If the laws of religion be viewed in their spirituality, extent, and tendency, reason and equity will be found their basis. And, if he, who is raised to the seat of power, pays no regard to this morality, he has acquired only a fancied elevation, a sorry pre-eminence above his brethren. But he, who is sincere and diligent in his endeavours faithfully to discharge the duties of his station, hath an honor, which enmity and malevolence, with all their poison, will not be able to blacken.

In the social and public, as well as in private life, there is an inseparable connection between holiness and happiness; between sin and misery. From the attributes of the Most High and merciful Ruler, the common dealings of his Providence, and the declarations of his holy word, we may conclude, that he will bless, defend and increase a virtuous nation, and will leave those, who are wicked to suffer the fatal consequences of their own wickedness. The history of the world is full of examples, that in proportion as public virtue, and an attention to the duties of religion have increased or diminished; so the wealth, credit and powers of all states and empires have flourished or decayed. Righteousness exalteth a nation, but sin is a reproach to any people. Rulers, therefore, who are the ministers of God, are in duty bound to lend their aid to promote religion.

If such as we have described be the character of the good Ruler, and such the happy consequences of his administrations; it is highly important that none but men of this description be invested with authority.

The duty, the interest and happiness of a free people require, that they examine the characters of those, who are proposed as candidates for places of public trust. It is important that they revere the laws of religion; that its sublime principles influence their hearts, and its pure morals be exhibited in their lives. The wicked and profligate, who ridicule or disbelieve the religion of the Bible, who speak disrespectfully of its sacred truths, cannot safely be entrusted with the liberties of the people: they may greatly oppress them, wantonly sport with the lives of their subjects, unjustly wrest from them the property, which they have earned by their honest and industrious labors, and riot upon the spoils of their happiness.

Our subject teaches not only the importance of good rulers, but the duty and necessity of treating them with respect and submission. They steadily pursue the peace and prosperity of their country; encourage a regard for the precepts of religion, which have the best influence on its happiness, and enforce them by a corresponding example. Such rulers are entitled to respect from the people.

All unauthorized societies, formed to prevent the execution of the laws and subvert government, are not only injurious to the interests of the community, but contrary to the laws of religion.

There ever have been unprincipled men, who were impatient under the restraints of government, who have fought their own private emolument at the expence of the happiness of their country. When such men have the address to procure an election to office, they never fail to excite a factious and turbulent spirit. When the wicked bear rule the people mourn. The suspicions and jealousies of restless and uneasy spirits always endanger the peace and welfare of a people. Rulers should be allowed to exercise their own judgments, in the regulation of all affairs, which come under their cognizance. People are not to be unreasonable in their expectations from them. They cannot in all matters please all. They must consult the good of the whole, not their own private interests, or the interests of a few.

The happiness of a people, under whatever form of government, depends on a wise administration.—Under a government in many respects defective, if it be well administered, they may be happy. And the best and most perfect system, with weak or wicked rulers, cannot fail to make them miserable: but a good government and administration will ensure the most important and lasting benefits.

Those, who rule in the fear of God, will make it their study, to promote the happiness of the people, and approve themselves to God their Judge. They act under the notice of his all-seeing eye, remembering that to Him they must render a strict and impartial account of all their conduct. Happy is the people, who have such rulers, yea; Happy is that people whose God is the Lord.

I am happy in addressing those who, I trust, feel the importance of the observations which have been made. I feel a pleasing confidence while, I hope, I am representing those truths which are agreeable to this honorable body, and that they will strive to have them generally practiced.

Our civil Fathers, assembled this day before the Lord, have deserved much of their country, for their decided and firm conduct in the support of order.

His Excellency the Governor, the Honorable the Council, Senate, and House of Representatives have proved themselves lovers of their country, its peace and prosperity: and, we doubt not, will continue their laudable exertions, and, with unremitting diligence and fidelity, pursue the public good.

Religion and learning are necessary to promote and ensure our best interests. They will, therefore, we trust, do all they can to encourage religion, and be an example to the people, by attending on its institutions, and exhibiting its virtues.

Literature and religion ever go hand in hand, and are the best friends to order, liberty and republican government. The civil Fathers of this State will, therefore, consider it as their duty, to reach out the fostering hand, and be nursing fathers to our important and flourishing University, and to our Academies and Schools of learning; that the rising generation may be trained in the moral and divine precepts of our religion, to be pillars and blessings in the Church, and fill the various seats of government, when this honorable legislature shall sleep in the dust.

My Fathers and Brethren in the Ministry can do much to strengthen the hands of the civil rulers, by teaching and enforcing the holy religion of Jesus, which inculcates peace, order, and a due submission to the constituted authorities of government. Our profession excludes us from an active part in the civil and political concerns of state. Nor do we wish to intermeddle with them, any farther than the interests of religion require. But the religion we preach teaches men to Render to all their dues; tribute, to whom tribute; custom, to whom custom; fear, to whom fear; and honor, to whom honor.

We are united with the Rulers of this State in conducting this people, as Aaron was with Moses, the Jewish lawgiver, in leading the tribes of Israel as a flock. Called to the arduous and important duty of publishing and enforcing a religion of the sublimest morality, and most glorious tendency; a religion on which our personal, social, and political happiness so essentially depends; let us look to the seat of mercy, and, with fervent importunity, supplicate a double portion of God’s Holy Spirit to animate us to a suitable zeal for his divine honor; to enable us to follow the example of the chief Shepherd; to affect our hearts with the religion of which we are the messengers to others, that we may suitably announce the declarations of his sacred word; to bless our ministrations with a glorious success, that when we have preached to others we may not be cast away; but, having turned many to righteousness, shine as stars forever in the kingdom of our Redeemer.

We are happy, my fellow-citizens, that we have a constitution of our own choice, excellently calculated to secure to us our invaluable liberties. Under its operation we have enjoyed much civil happiness and prosperity. Our rulers are from ourselves, and accountable for all their public measures. Let the best men for capacity, approved virtue, and attachment to the liberties of their country be appointed to rule: Let us keep a reasonable eye on the public measures: But let a spirit of jealousy, discontent and murmuring against government be banished from among us, as unchristian and unmanly, dangerous to our peace, and provoking to Heaven.

While many of the European nations are involved in all the desolating calamities of war; their substance wasted, or wrested from them by the hand of violence; their houses plundered, and their fields drenched in human blood; the peaceful olive spreads its branches over our favored land, and we sit quietly under our own vines.

We have lately seen the clouds gathering over our heads, threatening to subvert our excellent constitution, and deluge our infant and highly favored Republic. And we dreaded the violence of the impending storm. But these clouds are dissipated; our atmosphere has, at length, almost regained its serenity; and we have reason to rejoice, that the abilities of those, who raised it, were not able to effect their designs.

What language is sufficient to express the regret, which the wise and good have felt at the virulent abuse, which has been poured forth from ambitious, but disappointed demagogues, against our beloved Washington, the Christian hero and statesman! A grateful people will remember his deeds of valour, his wise and prudent counsels; rehearse them to their children, who will early learn to lisp his praises; and impartial history will hand them down to posterity; while those, who have attempted to wound his reputation, will be remembered to their reproach, or buried in everlasting oblivion. Long will Washington live in our hearts. Long may he continue to bless his country; and may God think upon him for good, according to all that he hath done for this people.

Finally: Let us all remember that this transitory world is subject to constant vicissitude, and was never designed for our continuing abode. There is another and better country, where the blessed Jesus determines to bring his chosen and peculiar friends. There order and peace forever reign, in the city of our God.

Let us all aspire after this heavenly inheritance, by a conformity of temper and conduct to the great pattern of holiness. Magistrates, Judges, and people, fear the Lord, and serve him with fidelity, remembering that you will ere long meet with the assembled universe before the judgment seat of Christ, to give an account how you have ruled, and obeyed.

In that solemn day, may we all hear from the Supreme Ruler and Judge of the Universe, WELL DONE, GOOD AND FAITHFUL SERVANTS; ENTER INTO THE JOY OF YOUR LORD.

A M E N.

Jonathan French (1740-1809) preached this sermon in Massachusetts on May 25, 1796.

S E R M O N

PREACHED BEFORE

His Excellency SAMUEL ADAMS, Esq.

GOVERNOUR;

His Honor MOSES GILL, Esq.

LIEUTENANT-GOVERNOUR;

THE HONOURABLE THE

COUNCIL, SENATE, AND HOUSE OF

REPRESENTATIVES,

OF THE

COMMONWEALTH OF MASSACHUSETTS,

May 25, 1796.

BEING THE DAY OF

GENERAL ELECTION.

By Jonathan French, A. M.
Pastor of a CHURCH in ANDOVER.

Extract from the Journal.
Attest.
HENRY WARREN, C. H. R.

WHEREFORE YE MUST NEEDS BE SUBJECT,
NOT ONLY FOR WRATH, BUT FOR CONSCIENCE SAKE

The Apostle Paul appears to have been an adept in philosophy, ethics and politics. In his acquaintance with human nature he was equaled by few. Knowing the will of his divine Teacher, and having imbibed his spirit, with irresistible arguments, enforced by a captivating address, and all the power of rhetoric, he inculcated the interesting doctrines and sacred maxims of Christianity. Well versed in the principles of civil government, and knowing the importance of the influence of Christianity upon the minds and conduct of men to the happiness of civil society, as well as to their preparation for another and more glorious state, with the authority of an Apostle inspired by the Holy Ghost; and commissioned from the King of Kings, he solemnly exhorts, “let every soul be subject to the higher powers that be, are ordained of God.” The meaning undoubtedly is, that civil government, through the instrumentality of men, was instituted by the providence of God, for the benefit of mankind, On this principle, civil magistrates are appointed, not for their own honor, emolument or aggrandizement, but to promote private and public peace and happiness, by discountenancing vice, and encouraging virtue and religion. To such a government, well administered, Christianity requires peaceable and quiet subjection; and enforces it with this solemn denunciation against those, who resist such a government; they resist the ordinance of God, and shall receive to themselves damnation.—Such subjection is required not from a principle of feat only, but for conscience sake. The Apostle means a conscience enlightened by the principles of Christianity, and sanctified by the spirit of grace. We must therefore be subject, not for wrath only, but from a still higher motive, a sense of obligation to Deity and the indissoluble bonds of conscience.

The words of the text may therefore properly stand as the head of the following discourse; in which a few thoughts may be suggested upon the necessity and importance of virtue and religion to the support and success of civil government.

The Apostle does not prescribe any particular form of government: This is left to the wisdom and discretion of men; with which Christianity never intermeddles. It is evident from the Apostle however; that government ought to be founded upon the just rights of mankind, and to be administered for the best interests of society. They greatly mistake the Apostle therefore, who suppose him to favor the horrid doctrine of passive obedience and non-resistance. Such language is fit only for a despot to an untaught, barbarous people. If this were the Apostle’s meaning, no opposition ought to be made to the greatest tyranny on earth. No revolution might then take place; but men, like brutes, must submit to still more brutish men; patiently wear the galling yoke, and drag out the burden of life in miserable servitude without resistance.

The Apostle teaches no such doctrine. Christianity is by no means adapted to encourage oppression and tyranny. No form of government yet constructed, ever was so congenial to Christianity, as a well regulated Republic. No religion, ever yet known, is so conformable to the genius of a free government, as Christianity.

Whoever critically attends to human nature, the design of civil government, and the influence of religious principles on the minds and conduct of men, will easily perceive how essential morality and religion are to the peace and happiness of civil society. There are in mankind a variety of desires and passions, whence all their actions proceed. In the present state of human depravity, unhappily for us, these desires and passions are frequently at variance with each other.—This circumstance, in spite of philosophy and natural religion, will create a clashing of interest, that will produce those different opinions and opposing actions, whence distressing evils may ensue. To prevent such mischiefs, the invention of civil government undoubtedly took its rise. If the desires and passions of men were duly regulated, civil government and penal laws would be unnecessary. Men would then never err, except through misapprehension, which information and the benevolent affections would always rectify.—But human nature is possessed of the passions of selfishness and ambition, envy and jealousy, which unrestrained would produce discord, strife, and every evil work.

Civil government is a kind of machine, which the necessities of mankind have compelled them to erect for the restraint of such desires and passions as, if let alone, would be ruinous to the public peace and happiness of society. These machines ought to be so constructed and managed, as in their operations to effect that public peace and happiness, which may be sensibly felt, and realized by the people. But these machines require something more, than the power and influence of penal laws, to preserve them in order, and promote their great and important uses. The great art of managing government well consists in laying the desires, the passions and lusts of men under proper restraint.—But how can this be done? The experience of ages decides that penal laws alone are inadequate to the purpose. Though in many instances they may be efficacious, yet in general they do not reform the depraved minds of the lawless, nor correct the vicious habits of the licentious. Fear of punishment may prevent many crimes; but, as it does not destroy the desires and passions which originate them, whenever this fear, through the hope or prospect of impunity, subsides, the same passions will again urge on to licentiousness and criminality. Human reason and philosophy are not of themselves sufficient to secure the permanent peace and happiness of society from the depredations of licentious desires and passions. Further aid beyond anything civil government abstractedly considered embraces, is necessary to support it, and to secure the liberties and happiness of the people. Religion proffers this aid. The very design of Christianity is to reform mankind, to meliorate their tempers, to bring them to discharge their duty to God, and one another, and through the merits of the Redeemer to fit them for happiness in the world to come. The spirit of the religion of Jesus, thoroughly imbibed, would check all dangerous aspiring ambition, and those restless jealousies, which so often disturb the peace of mankind. Christianity embraces the true principles of free governments, as founded, not in usurpation, tyranny, or oppression, but in the true freedom and happiness of mankind. Divine revelation describes the character of good rulers, as men of wisdom and understanding; and requires that they be able men, such as fear God, and hate covetousness. Thus said David, the spirit of the Lord spake by me, the God of Israel said, He, that ruleth over men, must be just, ruling in the fear of God. Such rulers are not a terror to good works, but to the evil. They are Ministers of God for the good of the people. The sacred Oracles teach us, that, though they live, as God upon the earth, they must die like men, and be accountable to him, by whom Kings reign and Princes decree justice; who taketh not bribes, and is no respecter of persons.

If a government usurp an authority, and claim the exercise of a power, with which they never were invested; or if one branch of government should leap its own prescribed limits, and invade the prerogative of another; or if the people should claim the exercise of that authority, which they have delegated to their rulers; in all such cases the order and harmony of government will be necessarily interrupted, the public felicity suffer, and the liberties of the people be endangered. Hence such contests may arise between peace and faction, government and anarchy, as will shake, if not destroy, the very foundation of public happiness. To prevent these fatal evils, Christianity requires that nothing be done through strife and vain glory. But that each in lowliness of mind esteem others better, than himself. That everyone study to be quiet, and to do his own business; not going beyond, nor defrauding others in any matter. Christianity teaches to render to all their dues; tribute, to whom tribute; custom to whom custom; fear, to whom fear; honor, to whom honor. We are not to speak evil of dignities; nor use our liberty for a cloak of maliciousness, but as the servants of God. We are to lead quiet and peaceable lives in all godliness and honesty; and in all things, whatsoever we would that men should do unto us, even so to do unto them. All this is to be done from love to God and our neighbor, and from a religious regard to duty.

No substitute was ever yet found equal to virtue and religion for the support of order and good government. They, who reject these, may boast of their constitutions, their laws and administration; but neither the wisest constitutions, most rigid laws, nor strong nerved officers, dreary prisons, nor severest punishments without aid of virtue and religion can secure the permanent felicity of civil society. The boasted powers of philosophy, of natural reason, and national honor are all too feeble or capricious to be depended on to effect that manly, that regular, and uniform mode of conduct, which is the natural offspring of virtue and religion. Natural religion is of high importance, and its inducements to righteousness and truth, peace and good order are numerous and weighty; but they fall far short of the motives of Christianity and give less security to the liberty and happiness of civil society. The influence of the former terminates with this life; but the latter embraces motives drawn from the consideration of a future state; that the actions of men as moral agents will be rewarded or punished in the world to come. These are motives the strongest and most influential, that can apply to the consciences of men. Without these the public, in many cases, can have no security. The conscientious man, in full belief of the existence of God, and the truth of Christianity, as an honest man and sincere Christian, acts as under the eye of the all seeing and heart searching Deity, who will bring every secret thing into judgment, punish the guilty, and beautify the meek with salvation.

But what has the infidel to do with conscience, whose mind is contaminated with unbelief? Whose principles are destructive both of religion and morality; and whose conscience is feared as with an hot iron by deeply rooted vicious habits? What dependence can society place on such characters? A foe to God is not a friend to man. Restraining laws, necessary as they are for the prevention of crimes can never reach the evil of abandoned principles and vicious habits, so as to effect a remedy. Such characters may sometimes act for the public good; but this is only, when such a line of conduct coincides with some favorite passion—They always change with the current of their passions and interests. Such men are unstable in all their ways.

In connection with the power of conscience, we may instance the importance of the influence of religion, in the use of lawful oaths. An oath is a solemn appeal to God, for the truth of what is affirmed or promised: It implies an imprecation of the just and righteous judgment of God, if what the person declares, be not true; or if, in what he promises, he should not be faithful. An oath is therefore a solemn religious act, implying the imprecation of the wrath of God upon a person, if he be guilty of perjury. Dreadful is the punishment threatened in such cases. A curse shall enter into the house of him that sweareth falsely by the name of the Lord!

The utility and necessity of oaths in cases of evidence and in laying a person under solemn obligation to fidelity, in the discharge of the duties of his office, have been known and acknowledged among most nations. An oath of confirmation, says the Apostle, is an end of strife. As a kind of sanction to the lawfulness and utility of oaths in important cases, the Deity himself, graciously an oath. Oaths of evidence and of office are of so much importance, that civil government would be unsafe without them. It would be difficult, if not impossible to invent a substitute, that would answer the purpose. “Because, as one observes, the obligation of an oath reacheth to the most secret and hidden practices of men, and takes hold of them in many cases, where the penalty of human laws can have no awe or force upon them.” But what is the oath of an infidel, or of a man void of religion? What security can the public have from the oath of a person, who does not believe there will e a future state of rewards and punishments? What obligations of conscience can such a person feel? His taking the form of an oath while he is regardless of that being, by whom he swears, is no better, than solemn mockery. The public, it may be repeated, have no security from such oaths. The utility and necessity of oaths therefore, to the public safety and happiness evince the necessity of religious principles and virtuous habits. IN the days of Polybius such, we are told, was the corruption of the principles and morals of the people of Athens, that, “no Greek could be trusted on the security of his oath.” But in the republic of Rome, antecedently to their abounding licentiousness, such was the impression of their religious principles and virtuous habits on young minds, “that no Roman was ever known to violate his oath.”

The passions of men, unawed by religion and conscience, are dangerous, and ruinous to the freedom and happiness of civil society.

When loose principles, ungovernable passions, and vicious habits take place of morality and religion; ambition and avarice, revenge and thirst for dominion in the disappointed, or envy against those, who rise above them in wealth and honor, united with dishonesty and intrigue, sow the seeds of discord among the people, excite jealousies, raise factions, and disturb the public tranquility; and, if unrestrained, would throw government, yea even the world itself into confusion.

The evil effects of irreligion and immorality may be exemplified from the universal history of mankind. A few instances may be sufficient to confirm the subject.

Whoever attends to the history of that ancient nation, the Jews, will find these observations verified. When Balaam found that every other expedient to bring destruction upon Israel failed, he laid a diabolical scheme to corrupt and debauch the morals of the people, and by this mean effected their ruin. To the same cause, the corruption of principles and morals, may be traced the final destruction of the Jewish policy, church, and state.

The ancient republic of Sparta through the extraordinary policy and rigid laws of Lycurgus, aided by principles and habits impressed upon the young mind by a singular mode of education, existed for almost seven hundred years. While it remained cemented by the force of principles and manners, it bore down all opposition, and bid defiance to the world. But it finally fell a sacrifice to dissolute manners and lawless faction.

To similar causes may be ascribed the ruin of the famous, though short lived republic of Athens. Solon lived to see the fabric of freedom, which he had erected, fall to destruction. He gave them laws, which he acknowledged were not the best that might have been given, but the best they could bear. On his departure from Athens political storms arose; aided by an unprincipled licentious populace, demagogues took the lead, deluded the people, seized the stronghold, and established a system of tyranny. The freedom of Athens was never recovered. That once famed republic, overrun with ignorance and barbarism, now groans under Turkish tyranny, and Mahometan imposture.

The feuds and factions, which eventually proved the overthrow of the freedom, and the republic of Rome, may be traced up to the same destructive fountain of bad principles and dissolute morals of the people. “They adopted the luxury, the immoralities, and irreligion of other nations.” These in coincidence with their own passions effected their complete ruin. Thus that renowned republic, which nothing else could conquer, was conquered by its own vices. “A corruption of manners and numerous crimes, says a distinguished writer, made greater havoc in the city, than the mightiest armies could have done; and in that manner avenged the conquered globe.”

As human nature in all ages of the world is the same, like causes, under similar circumstances, in whatever period or part of the globe, will produce like effects. Happy will it be for America, if we avoid the rocks, against which so many others have been dashed in pieces.

Many important inferences and reflections, apposite to the present occasion suggest themselves from the subject.

If the influence of virtue and religion are so essential in preserving the freedom and securing the permanent felicity of civil society; the cultivation of good principles and virtuous morals among the people may be considered, as an object highly meriting the regard of our Legislative, Judicial, and Executive branches of government. What encouragement then should be given by our civil Rulers, by all influential men, and every class of citizens, to morality, religion and piety; and to all Christian institutions, as calculated to promote such happy effects.

If civil government thus needs the aid of good principles and virtuous habits, to render its operations happy and permanent, it must be a hazardous experiment for any nation under Heaven to reject that aid, on supposition that constitutions and human laws are sufficient without it, to secure peace and good order, and the rights and privileges of the people. Men may form constitutions, enact laws, display their philosophy, and exert all their eloquence in conjunction with coercion, but all will be insufficient for the permanent security of freedom and good government, without the aid of religion.

Reasoning from human nature and past events, we might venture to predict, if any nation should have the temerity to cast off morality and religion, as unnecessary to the happiness of civil society, it would in the event pay dearly for the experiment; and find, perhaps too late, that their own folly was their ruin.

From the foregoing observations we may infer the high importance of a virtuous education.

In countries, where religion is only the tool of states and of tyrants, the more ignorant the people are, the more easily they may be imposed upon and enslaved. It is the interest of such governments therefore, to keep the great mass of the people in ignorance. But, as mankind were not made for slavery, an enlightened virtuous people will never suffer themselves to be long enslaved. If, through supiness and inattention, tyranny should slip on the galling yoke, and fasten upon them the chain of slavery, they would soon feel their misery, and with a manly, virtuous resentment raise the all conquering arm of liberty, and break the yoke, as a with of straw, and snap the chain, as a spiders web.

A virtuous education is essential to the permanent felicity of all free governments. “The infant mind, says a writer of note, left to its own untutored dictates, inevitably wanders into such follies and vices, as tend to the destruction of itself and others.” “The early and continued culture of the heart can alone produce such upright manners and principles, as are necessary to check and subdue the passions of the soul; and liberty can only arise from a general subordination of these to the public welfare.”

Education in general forms the characters of men. Principles instilled into the mind, and habits formed in early life, lay a foundation, for the happiness or misery of the world. They verify the sacred maxim, train up a child in the way, he should go; and, when he is old, he will not depart from it.

Impressed with these ideas, our pious ancestors made the earliest exertion for the diffusion of knowledge, and the promotion of morality and religion among the people. Their design has been happily aided by many Christian Patriots, whose numerous charitable donations for the promotion of knowledge and religion, while they have so greatly served to advance private and public happiness, have at the same time laid up for the pious and charitable donors a rich inheritance in heaven!

We are happy in living under a government, where the great object of promoting learning and religion has arrested the attention of our wise and patriotic Legislators, who from time to time have enacted such laws, as, if carried into execution, would prove the grand palladium of our republic. Our Legislators have declared that “a general dissemination of knowledge and virtue is necessary to the prosperity of every state, and to the very existence of a Commonwealth.”

To promote the great design of a virtuous education, a present existing law of this Commonwealth, makes it the “duty of the President, Professors, and Tutors of the University in Cambridge, Preceptors of Academies, and all other Instructors of youth, to take diligent care, and to exert their best endeavours, so impress on the minds of children and youth committed to their care and instruction, the principles of piety, justice, and a sacred regard to truth, love to their country, humanity and universal benevolence, sobriety, industry, and frugality, chastity, moderation, and temperance, and those other virtues, which are the ornament of human society, and the basis, upon which the republican constitution is structured; and it shall be the duty of such Instructors; to endeavor to lead those under their care (as their ages and capacities will admit) into a particular understanding of the tendency of the before mentioned virtues, to preserve, and perfect a republican constitution, and to secure the blessings of liberty as well, as to promote their future happiness; and the tendency of the opposite vices to slavery.”

May this monument of the wisdom and patriotism of the Legislature, who framed it, be as lasting, as the world.

This leads us to reflect upon the importance of entrusting the instruction of youth to those only, who are persons of religion and good morals; who will teach by example as well, as precept.

Happy will it be for these rising States, if our Legislative and Executive branches of government be impressed with the idea, that without close attention to the virtuous education of youth, republicanism, freedom, and public happiness can never be preserved.

From a regard to the happiness of the people, private and public, present and future, our civil fathers, we may hope, will give every encouragement to literary and religious institutions. Parsimony in the support of education and religion is a kind of sacrilege, in which we cheat ourselves and the rising generation, injure the public, and rob God of his due.

If morality and religion be thus essential to public happiness and the support of free governments, it must then be of high importance, that our rulers be virtuous and good men.

I believe it may be considered, as an unfailing maxim, that no man can in heart be a true republican, who is not a person of piety and good morals. An infidel, immoral true republican is a solecism in language. Consequently no man, who is unfriendly to religion in profession or practice, ought to be entrusted with any important concerns in government. If it be pleaded, that bad men in many instances have done great good to the public; it may be replied, this happens only, when the selfish principles and passions chance to coincide with the public good. Such cannot be confided in. Special caution ought to be used against all those, who treat Christianity with contempt. Whatever such men may pretend, I appeal to the serious part of the community, whether an enemy to the cross of Christ can be a friend to mankind? The liberties of the people can never be safe in the hands of unprincipled men. While the following maxim remains an eternal truth, “That can never be politically right, which is immorally wrong;” an unprincipled man can never be a good politician, and ought never to be confided in by the people.

The example of wise and religious rulers, if justly esteemed, will have great influence upon the people.—For, in a general way, we may say with the wise son of Sirach, “As is the judge of the people himself, so are his officers; and what manner of man the ruler of the city is, such are they, that dwell therein.” From the imitative nature of man, the power of example lays an indispensible obligation upon rulers, and upon all influential men, to exhibit an example of virtue and piety in all their words and actions.

Happy must it be for that people, whose rulers feel the weight of this obligation. Bad examples are always contagious. The higher men are called in life, the greater in general is the influence of their example. If legislators disregard the laws, they have framed, they practically declare such laws are of no consequence.—One of the most effectual methods, to induce men to obey the laws, is for those, who prescribe them, to set the example. Highly favored is that people, whose legislators may each, with an honest heart say, as a great and wise ruler in Israel said to the people, “look on me, as I do, so do ye.”

In every view it must be the highest wisdom in all elections to have an eye to the religious character of men as well, as to the other qualifications. What can have a greater influence upon the minds and consciences of Rulers, to excite them to fidelity in discharge of their duties of their office, than an habitual sense of the all seeing eye of Deity, joined to a firm persuasion, that the most exalted, who live, as Gods on earth, must die like men, and appear at the awful tribunal of God, who is no respecter of persons, and be adjuged and rewarded according to their works.

If the influence of religion be so essential to public happiness; then the encouraging of virtue and piety, and discountenancing of all profanity, intemperance, profanation of the Lord’s day; all public shows, and plays, and everything, which tends to dissipate the minds, and corrupt the morals of youth, or the people at large, claim the attention of our wise and virtuous Rulers, the guardians of our laws and liberties. On some of these vices, particularly on profanity, intemperance, and profanation of the holy Sabbath, with their baneful influence upon society, I might expatiate, were it not that I should intrude too much upon your patience. One vice however I cannot forbear to mention. I mean slander or detraction. This, whether it proceed from the tongue, the pen, or the press, is an evil of the meanest, blackest die, and of the most mischievous tendency. Its envenomed shafts often aim a deadly blow at the fairest and most important characters, to wound and destroy that good name, which is better, than great riches; yea, that is next to life itself. When long tried virtue, distinguished merit, and signal services are repaid with ingratitude and abuse, an it be expected, that men of integrity will be willing to continue in the service of their country? If men of this character be driven from office, and others succeed them, who prefer private emolument to the public welfare, we shall, when too late, rue the folly and wickedness of that conduct, which produced the change. Slander is an evil of such magnitude, that no bounds can be set to its mischievous consequence. Well might the wise preacher call the defamer a madman, who casteth fire-brands, arrows, and death. With infinite reason did the inspired Apostle represent the defaming tongue, as a fire, a world of iniquity, that setteth on fire the course of nature; and as set on fire of hell.

There is nothing however, to be feared from an open, manly, honest, and decent investigation of public men and measures. The right of free discussion and private judgment is the glory of every free American. But, when this degenerates into falsehood, sourility, and personal abuse; no indignation nor contempt can be too great to be expressed against it.—Happy, thrice happy will it be for America, when the principles of Christianity, and the energy of good morals shall influence every heart, dictate every tongue, and guide in every action. Then will harmony of opinion, peace, and truth pervade every part of the United States. Then will wrath and bitterness cease, faction hide its monstrous head, iniquity be done away, and, the kingdom of the Redeemer flourish.

We must pass over many other inferences and reflections, which naturally suggest themselves from this fruitful subject.

This day recalls to our grateful remembrance, what we have heard with our ears, and our Fathers have told us concerning the great things our all gracious God hath done for this land. Our pious ancestors, on account of the dissoluteness of manners and licentiousness of the youth, among whom they resided, “and fearing their posterity through these temptations and vicious examples would degenerate, and religion die among them; for the sake of purity of worship, and liberty of conscience, and from a hope of laying a foundation for the propagation of the kingdom of Christ,” left all that was dear in their native country, and planted themselves in this then barbarous land.—From small beginnings, by a series of almost miraculous events, the United States have arisen into an extensive, flourishing nation.

And now, with respect to our constitutions, laws, and administration, civil and religious privileges, and with respect to our commercial and agricultural interests, may it not be affirmed, without an hyperbole, that we are the happiest nation, that has existed, since the morning stars sang together, and the sons of God shouted for joy at the creation of the world.

What gratitude is due to Heaven on this occasion, for our State and Federal governments, and for the precious privileges and blessings, we enjoy under them? With what grateful sensations should we remember that wise and valiant band of statesmen, warriors, and other patriots, whose great exertions have been employed in pulling down the strong holds of tyranny and oppression, and in rearing up the pillars of liberty, peace, and public happiness? To do full justice to whose characters, would beggar the power of language. May their memories remain indelibly engraven on the heart of every American! But who, O who can render adequate thanks to God for WASHINGTON—whose wisdom and integrity, firmness and magnanimity, have excited the astonishment of the nations of the earth, and added a new wonder to the political world!

What is wanting, to render our national happiness as complete, as the present state of things will permit, but a just estimate of the numerous public blessings, whereby we are distinguished from other nations, due gratitude to Heaven, and an expression of this gratitude by a correspondent behavior. We ought however, to remember that a state of prosperity is a state of danger. It excites envy abroad, and lulls to security at home. It presents us a mark for the wiles of those, who are well versed in intrigue; while our youth and inexperience render us unsuspicious of their stratagems, and poorly qualify us to detect and defeat them. While we are just and faithful in the fulfillment of our engagements to all, as free and independent States, may we be proof against foreign arts, and foreign influence from every quarter.

On this auspicious anniversary, while many nations are sitting in darkness, others are involved in the horrors of war, struggling for the blessings we enjoy, and are groaning to be delivered from calamity, to behold our civil fathers, the heads of our tribes, here peaceably assembled to transact the great affairs of state, what heart does not swell with gratitude to Heaven? What tongue is not ready to break forth into a song of praise.

His Excellency the Governor, his Honor the Lieutenant Governor, the honorable the Council, and the honorable the Members of Legislature, will please to accept my warmest and most respectful congratulations on this important, joyful occasion. May Almighty God take your Excellency and Honors into his most holy protection! Influenced by the best of principles, the peaceable religion of the Prince of Peace, may wisdom and unanimity attend your counsels and decisions; that the people may rejoice and say, blessed be the Lord God of Israel, who hath set such wise and good men to rule over us. Wherefore let us be subject, not only for wrath, but for conscience sake.

May the various branches of the State and Federal governments, under the influence of the religion of Jesus, each in its proper sphere, like the various orbs above, keep their proper places and balances, the one never encroaching upon, or interfering with the other, move on in harmonious rounds till time shall be no more!

If such be the importance of morality and religion to the support of the freedom and happiness of society; my much respected fathers and brethren in the ministry will never be wanting in their exertions to promote religious principles, and the Christian virtues among the people. I am happy in believing the great body of the Clergy, with a very few exceptions, are firm friends to our State and Federal governments, to our constituted authorities, to virtue and religion, peace and good order among the people. And, if their united exertions and patient sufferings in effecting the American revolution are marks of patriotism, may they not justly lay claim to the title of Christian patriots? When the divine Saviour commands us to render to Cesar the things that are Cesar’s, and to God the things that are God’s—When the inspired Paul solemnly charges Titus to put his hearers in mind to obey magistrates, and to be ready to every good work—When the inspired Peter solemnly exhorts his hearers to submit themselves to every ordinance of man for the Lord’s sake—When we hear the inspired Jude denouncing his anathemas against those, who despise dominion, and speak evil of dignities; with such divine commands, and enforcing examples before us, on any great emergency, should the Clergy show indifference, and not exert their influence to save their country; might not our divine Lord and Master say, as in another case, I tell you, if these should hold their peace, the stones would immediately cry out.—In every serious danger, on every important crisis, for Zion’s sake they will not hold their peace, and for Jerusalem’s sake, they will not rest, until the righteousness thereof go forth, as brightness, and the salvation thereof, as a lamp that burneth. They will plead that God will spare his people, that none among the nations of the earth may say of America, where is now their God?

In a word, may the consideration of the great importance of virtue and religion to our public and private happiness, both present and future, engage every class of citizens to cultivate the Christian temper, and to promote sobriety, peace, and good order in every sphere of action; that our peace may be as a river, and our righteousness, as the waves of the sea! May the holy Spirit of the Lord be poured out upon all the nations of the earth; and that kingdom, which consisteth in righteousness, peace, and joy in the holy Ghost, universally prevail! That instead of wars and bloodshed, Kings may become nursing Fathers, and Queens nursing Mothers to the people of God. Then will that ancient prophecy be fulfilled, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever.

FINIS.

Nathanael Emmons (1745-1840) graduated from Yale in 1767. He was pastor of a church in Franklin, Mass. from 1773 until his retirement in 1827. He received his D.D. from Dartmouth in 1798. He helped found and served as the first president of the Massachusetts Missionary Society. This election sermon was preached by Dr. Bassett in Boston on May 30, 1798.

SERMON,

PREACHED BEFORE

His Excellency INCREASE SUMNER, Esq.

Governor;

His Honor MOSES GILL, Esq.

LIEUTENANT-GOVERNOR;

The Honorable the COUNCIL, SENATE,

AND

HOUSE OF REPRESENTTIVES,

OF THE

COMMONWEALTH OF MASSACHUSETTS,

MAY 30, 1798.

BEING THE DAY OF

GENERAL ELECTION.

By NATHANAEL EMMONS, A. M.

Pastor of the Church in Franklin.

BOSTON;

Printed for the State.

1798.

COMMONWEALTH OF MASSACHUSETTS.

ORDERED, That Mr. Fisher, of W. Mr. Coffin, Mr. Williams, of P. Mr. Slocum and Mr. Phelps, be a Committee to wait on the Rev. Mr. EMMONS, and in the name of the House to thank him for his Sermon, this day delivered before His Excellency the Governor, the Honorable Council, and the two Branches of the Legislature, and to request a copy thereof for the press.

Attest, HENRY WARREN, Clerk.

The prosperity of this noble ruler, clearly appears from the whole history of his life. Though, in his youth, he was carried away captive from Judea to Babylon; yet that dark and distressing scene soon opened the way to a brighter prospect. His high descent, his graceful appearance, and his shining talents, secured the royal favor, and the peculiar privilege of a public education. Having finished his academical course, he was presented, in usual form, before the reigning monarch; who, strictly inquiring into his proficiency in learning, found him not only superior to all his companions, but ten times better than all the magicians and astrologers in all his realm. Pleased with this promising youth, he took him into his own presence, and employed him in his own service. This was only a short and easy step to higher preferment. Being called to tell, and to interpret the king’s dream, which no other man was able to do, he was immediately advanced above all the governors in the province of Babylon. Though he had now scarcely reached the years of manhood, yet he faithfully and honorably discharged the duties of his office, during the reign of Nebuchadnezzar, during the reign of Evil-Merodach, and until the close of the reign of Belshazzar. At that portentous period, he was sent for, to read, and to explain the hand-writing on the wall, which contained the awful doom of that vile and impious prince; for which he was raised to higher dignity, and made the third ruler in the kingdom. The following night, Babylon was taken, Belshazzar was slain, and all his dominions thrown into the hands of Darius the Mede, by the victorious arms of Cyrus the Persian. Upon this large accession to his empire, Darius found it necessary to make a new arrangement in the departments of state. And in this new arrangement, he took particular notice of the celebrated Daniel, and placed him at the head of an hundred and twenty princes. Here, in spite of all his enemies, he continued to prosper, until Cyrus took the full possession of the Persian monarchy. That auspicious event gave him a free and easy access to Cyrus, and a happy opportunity of gaining a just and honorable influence over that great and amiable prince. In a word, it was the peculiar lot of Daniel to enjoy the favor and confidence of four of the greatest monarchs of the East; and to sustain, with dignity and success, some of the highest offices of state, for more than sixty years, in a constant, uninterrupted succession. Such another instance of long and increasing prosperity, in public life, we presume to say, cannot be found in the whole history of man.

Successful men have always been revered as well as admired. The Greeks and Romans held those in high estimation, who appeared to enjoy the peculiar smiles of the invisible powers. The same sentiment universally prevails in the minds of men. They spontaneously conclude, that those possess some extraordinary excellence, who are uncommonly successful in any important station of life. And if the Supreme Being governs the natural and moral world, according to a previous connexion between causes and effects; there seems to be a just foundation to suppose, that peculiar prosperity is a mark of peculiar merit. Under the impression of this sentiment, it is very natural to inquire what extraordinary qualities Daniel possessed, which mutually conspired to promote his prosperity, in the management of public affairs. Here it may be proper to observe,

First, That this excellent and prosperous ruler possessed superior powers of mind. The Father of Spirits has been pleased to display the same sovereignty in the bestowment of intellectual faculties, as in the bestowment of inferior favors. To some he has given ten talents; to some five; and to some fewer. The minds of different men are differently constructed. In one man, the memory is the superior power; in another, the imagination is the most brilliant talent; in a third, a clear and penetrating judgment is the most prominent faculty; but in Daniel, all these natural powers were equally strong and well proportioned. His quick apprehension and retentive memory were happily united with a strong and penetrating judgment, which formed him a great and noble genius. This appears from the account which we have of his mental improvements. He acquired knowledge with the greatest ease and rapidity; which discovered a sprightly and retentive mind. And he was able to excel in every branch of science, to which he turned his attention; which equally displayed the strength and symmetry of all his intellectual powers. These, perhaps, some may choose to ascribe to the plastic power of education: but taking education in the most extensive latitude, in which Helvetius, or any other author uses the term, it will not account for every mental distinction. It is readily admitted, that all the objects with which a man is surrounded, and all the connexions and circumstances in which he is placed, will either strengthen, or weaken his original powers. But to ascribe these powers to anything exterior to the mind itself, is no less absurd, than to ascribe the attractive power of the magnet to the needle, which only serves to discover that peculiar property. Daniel, like every other man in the morning of life, was unacquainted with the native strength of his own mind; but by repeated mental exertions, in the course of his education, he discovered those superior talents, which qualified him to manage the affairs of government, with great reputation and success. A party spirit, or the favor of friends, or a peculiar concurrence of circumstances, may chance to raise a man to a public station; but if his natural abilities are unequal to his office, he will most certainly fall, to rise no more. But Daniel began to rise, by the dint of merit, and therefore, he continued to rise from office to office, until he reached the next step to imperial power. Like Julius Cesar, he was born to govern, whether he lived in Judea, in Babylon, in Persia, or in any other quarter of the globe.

Secondly. Daniel possessed a large share of general information, which contributed to form him a great and successful politician. Civil government is extremely complicated and extensive, both in theory and in practice. It embraces all the objects in this world, and all the interests and concerns of men, in this life. No species of human knowledge is foreign to the business of a statesman, who needs to be universally acquainted with men and things. This idea was early and deeply impressed on the mind of Daniel. He was born a prince, and received a princely education. Providence directed his first and supreme view to the affairs of state. To be an able and successful politician, was the single object, which engrossed his whole attention, and which guided all his exertions. And no person, perhaps, ever enjoyed more ample means and opportunities of attaining this object. His great capacity; his refined taste; his studious habit; his early acquaintance with the solid branches of learning; and more especially his peculiar situation, prepared him to acquire the largest stock of general knowledge.

Babylon stood on the plains of Shinar, which was the most venerable and most enlightened spot on the face of the earth. There the residue of men first settled after the flood; and there they continued and increased, until their absurd and impious attempt to build the tower of Babel, proved the occasion of a general dispersion. Though this gave a universal shock to human affairs, and naturally checked the progress of knowledge; yet the feeds of science were happily preserved by the children of Ham, who still remained on the plains of Babylon. That city, therefore, was the fountain-head of information. There all the knowledge of both the old and of the new world concentred. There the arts and sciences were first cultivated. And there a literary society was first formed. The Chaldeans, who composed that society, devoted themselves wholly to the improvements of the mind, and made it their whole business to acquire and disseminate every species of rare and useful knowledge. And for this purpose, we may presume, they not only made deep researches into the works of nature, but also collected from every quarter, the most ancient and most valuable discoveries on every important subject. In such a circle of learned men, and in possession of so many means of information, such a man as Daniel, who had a peculiar capacity and taste for learning, must have amassed as large a stock of human literature, as could be derived from all the labors and researches of antiquity.

But I must further observe, that Daniel had the best sources of information in his own hands; I mean the sacred books of divine Inspiration. These acquainted him with the creation and fall of man, and the universal corruption of human nature. These exhibited the Church of God, as the great object, to which all human governments ought to be subservient. These placed before him a form of government, which was absolutely perfect. These presented him with the lives and characters of the greatest and best statesmen, for his constant imitation and encouragement. These reminded him of the awful fate of wicked nations and of wicked rulers. And these inculcated upon his own conscience his solemn obligations to live and act, like a dying and accountable creature. By reading and devoutly studying these sacred volumes, he obtained the best political as well as religious knowledge. Such a variety of books, however, would have been more injurious than beneficial to him, had he read without reflection, or thought without decision. But his strong, capacious, discerning mind could not be overloaded with learning. Like Pericles, he was able “to turn and wind everything to his own purpose,” and to apply every species of knowledge to a political use. The state physician needs an immense fund of political information, in order to prescribe on all occasions, a proper remedy for every political disorder. Such a source of political information Daniel possessed. He carried in his mind the history of the world, and the experience of ages. This enabled him to act with propriety, in every situation, and always to succeed in all his public measures. But,

Thirdly. Daniel’s extraordinary wisdom was no less beneficial, than his great information. Nebuchadnezzar pronounced him, even in his youth, to be ten times better “in all matters of wisdom,” than all the wise men in Babylon. And before he was thirty, his eminent wisdom was universally known and celebrated, not only through the empire, but through all the neighboring nations.

The haughty king of Tyrus had heard of the fame of his wisdom, otherwise he could not have felt the force of that severe reproof of the inspired prophet: “Thou art wiser than Daniel.”

Wisdom is a term of various and extensive meaning. It includes not only invention, but foresight and sagacity. Wisdom certainly implies the power of invention. It enables a man to take a clear and comprehensive view of things; and, under that view, to form the noblest designs, and to adopt the best means to accomplish the best purposes. But after a man has devised a great and complicated scheme, and made choice of the proper measures to carry it into execution, there is still occasion for what is commonly called foresight. This is that part of wisdom, which looks forward to, and provides against, unforeseen contingencies, which may possibly defeat a great and good design. But foresight is founded in sagacity, which is the power of discerning the near and remote connexion of things; of discovering the peculiar dispositions of mankind; and of penetrating their most dark and deep designs.

A large measure of wisdom, in all its branches, is indispensably necessary to form a great and good politician. Civil rulers are obliged, by the nature of their office, to be intimately concerned with every description of men. And unless they are “as wise as serpents and as harmless as doves,” they are in the utmost danger of being betrayed into measures, which will be injurious to themselves as well as to the public. Rehoboam lost the greatest part of his kingdom, by hearkening to the evil advice of young and conceited counselors. Political storms and tempests often rise, in which the ablest statesmen find occasion to exert all their wisdom, to devise the best measures, to prevent the political ship from foundering. Daniel frequently employed his wisdom to great advantage. By his wise and prudent conduct, he secured the favor and assistance of Cyrus, in restoring the Jews to their native land. By his great sagacity, he obtained the liberty of living according to the laws of his own religion. When he preferred his request to the superintendant of the captives, he replied, that he could not grant it, without endangering his head to the king. But Daniel was so perfectly acquainted with every avenue to the human heart, that he brought his benefactor to a cheerful compliance, even at the risk of his life. So, when the king had signed a rash and cruel decree, to destroy all the wise men of Babylon, he had the “wisdom and counsel” to stop the executioner in the discharge of his office, to appease the wrath of the king, and to preserve the lives of many of his most valuable subjects. By virtue of such extraordinary wisdom, he was able to promote his own and the public good; and to succeed in the administration of the most despotic government, that ever existed.

Fourthly. Daniel was a man of invincible firmness. This was but the natural effect of his wisdom. He was able to think for himself; to form his own opinions; and to comprehend the nature and tendency of his own designs. Having, therefore, once deliberately and wisely concerted a measure, he expected to succeed, and eventually to gain the approbation of the public. This well-founded confidence inspired him, with irresistible vigor and fortitude, in the prosecution of all his public measures. If he met with difficulty, or opposition, he steadily pursued his object, and appealed to the end, to justify the propriety of the means. He entreated Melzar to try his proposed expedient, and promised to renounce it, if it did not eventually answer a wise and valuable purpose. So, he besought the king to suspend the execution of his hasty decree, only upon the condition, that his dream should be interpreted, and his wishes completely gratified. Being ever fully persuaded of the wisdom and rectitude of his public conduct, he was always willing to suffer the opposition and clamor of the multitude, until his wisdom and rectitude should have a fair opportunity to triumph over all their prejudice and folly. Such a firmness of mind is the reverse of a vain and foolish obstinancy, which consists in a wilful opposition to the dictates of wisdom. This was the fault of Pharaoh, who ruined himself and his kingdom, by rejecting the advice of Moses. This was the fault of Saul, who disobeyed the voice of Samuel, and forfeited his title to the throne of Israel. And this was the fault of Ahab, who despised the admonition of the prophet, and died as a fool dieth, at Ramoth-Gilead. But Moses, Joshua, and Caleb, displayed a wise and noble firmness, in conducting the children of Israel to the land of promise, notwithstanding all their unreasonable opposition and complaints. If we consult the history of rulers, we shall find firmness of mind to be one of the distinguishing features of every great and prosperous statesman. And how often did God enjoin it upon the rulers of Israel, “to be strong and of a good courage,” in the discharge of their difficult and dangerous duties? There is no one thing, perhaps, more conducive to success in any important and difficult undertaking, than a firm, steady, unremitting spirit. And we have abundant reason to conclude, that this noble spirit had a large share of influence, in promoting the success and prosperity of Daniel, in some of the most critical and hazardous situations of his public life.

Fifthly. This same Daniel, who prospered so much under the most arbitrary princes, was a perfect pattern of inviolable integrity. By this is meant, that he always aimed to do justice, and to treat every man according to the eternal rule of right. As a ruler, he acted upon principle, in guarding the lives, the properties, and the characters of his subjects. Of this, we have incontestable evidence, even the united testimony of his most malicious enemies. “Then the presidents and princes fought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful.” It is very remarkable, that the most critical and malignant eyes could discover no blemish in the integrity of Daniel, through the whole course of his public conduct. But we are to remember, that he had derived his moral sentiments from the pure source of divine Inspiration. He had read, with serious attention, the solemn charge, which Moses delivered to the judges of Israel. “Hear the causes between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment, but ye shall hear the small as well as the great: ye shall not be afraid of the face of man; the judgment is God’s.” He had felt the force of that divine admonition to every civil officer in every civil department: “That which is altogether just shalt thou follow.” But, perhaps, no text in the Bible had a more steady, powerful, and practical influence upon his mind, than the last words which God put into the mouth of a dying statesman. “The God of Israel said, the rock of Israel spoke to me, He that ruleth over men must be just.”

The promotion of justice is the ultimate object of every branch of civil government. This is clearly and forcibly expressed, by an eminent British writer. “We are,” says he, “to look upon all the vast apparatus of our government, as having ultimately no other object or purpose but the distribution of justice, or in other words, the support of the twelve judges. Kings and parliaments, fleets and armies, officers of the court and revenue, ambassadors, ministers, and privy-counselors, are all subordinate in their end to this part of administration.” If the support of justice be the ultimate design of all civil governments, then the exercise of justice must be the indispensable duty of all civil rulers. They are appointed, not so much to promote, as to defend the public interest. Though they have the power of enacting laws; yet they have no right to dissolve the solemn obligation of mutual contracts, nor to require any man to do a single act, which is repugnant to that immutable justice, which is founded in the nature of things. And though they do, in a sense, hold the purse-strings of the people; yet they have no right to dispose of the public property for any other purpose, than the promotion of public justice. If they grant donations to particular corporations, or to particular persons, they ought to do it, not for the sake of those particular corporations, or particular persons, but simply to promote the public good. Indeed, their whole public conduct ought to be regulated, by the infallible standard of immutable justice. It is required of all stewards, whether sacred or civil, that a man be found faithful. Fidelity in civil rulers is, of all other virtues, the most acceptable to the people, who universally feel its happy influence, in every condition of life. Hence mankind have always manifested an uncommon attachment to, and veneration for, those eminent rulers who have given uniform and unequivocal proofs of their moral rectitude. Aristides among the Greeks, Cato among the Romans, and Daniel among the Jews, will be forever celebrated for their incorruptible integrity. This is that sterling excellence in a statesman, which needs no inscription, nor crowned head, to give it a universal currency among all nations of the earth. It was this rare, shining, captivating virtue of integrity, that recommended Daniel to Jews and Babylonians; to Medes and Persians; to Darius and Cyrus; and to every other prince, who employed him in public affairs. But,

Finally, The prosperity of Daniel, amidst all the burdens and dangers of public life, must be principally ascribed to his eminent piety and devotion. Like other men, who stood upon the pinnacle of power, he was continually exposed to the severest strokes of adversity. He came into administration in troublous times; and had a clear prophetic view of the dreadful convulsions, which were just ready to seize an expiring empire. And whilst he sat in the king’s gate, he was a spectator of many of those awful scenes, which were a fulfillment of his own predictions. He saw the haughty king of Babylon shook from his throne, driven from men, and degraded below the beasts that perish. He attended monarch after monarch to the silent mansions of the dead; and felt those heavy shocks, which falling princes never fail to give. And he was personally involved in the horrors of that memorable night, which sunk a mighty empire in perpetual ruin. But none of these things moved him, because his heart was fixed, trusting in the Lord. Those national convulsions and revolutions, which proved so fatal to others, all conspired to promote his personal prosperity and success. He secured the favor and protection of Heaven, by his sincere and exemplary piety. He carried conviction to all around him, that he possessed a truly “divine and excellent spirit.” His religion was neither a glowing enthusiasm, nor a gloomy superstition; but a pure and steady principle of universal benevolence. He gave God the supreme affection of his heart; and was neither afraid nor ashamed to profess the true religion, in the midst of a country and a court, that were involved in the grossest idolatry. He extended his benevolent regards to all the children of men, whether Jews, or Gentiles. He zealously promoted the cause of religion; and spent days and weeks, in humble, fervent, effectual prayers for the prosperity of Zion. He walked within his house with a perfect heart, and every day called upon God, at the head of his family. This he did; not because it was a common and reputable practice; but because it was a plain and important duty, which he owed to God, and to those whom God had committed to his care and instruction. His family devotion was known to his enemies as well as to his friends; and because there was nothing else to take hold of, his enemies took hold of this, as the only possible engine to work his ruin. Accordingly, they conspired together and obtained a royal decree, that “if any person should ask a petition of any God or man for thirty days, except of the king, he should be case into the den of lions.” As soon as he knew the writing was signed, he went to his house, opened his windows, fell upon his knees, and three times a day prayed and gave thanks to God. This threw him into the hands of his enemies, and out of the protection of his prince, who was constrained to expose him to the furious beasts of prey. But his heroic faith and fervent prayers stopped the mouths of lions, defeated the designs of his enemies, and smoothed the path of declining life with signal prosperity. For it is in immediate reference to this astonishing event, that it is emphatically said in the words of our text—“So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.”

I have now delineated the most prominent features of this great and amiable statesman. His life is a bright assemblage of all the human virtues. And it is a just and beautiful remark, that “the collected virtues of one man, strike the mind much more forcibly and advantageously, that the scattered virtues of many.” Permit me then to hold up the character of Daniel as a mirror, in which all persons, and especially those in places of power and trust, may clearly and sensibly discover both what they are and what they ought to be.

The first thing suggested by this excellent character is, that great and good rulers are worthy of the highest respect. Who can contemplate the pious, virtuous, and useful life of Daniel, without paying him the sincere homage of the heart? Whilst he was acting his noble part on the stage of life, the happy influence of his public and private virtues commanded universal admiration and esteem. The greatest men in his day, honored him beyond the bounds of duty, or even propriety. Nebuchadnezzar prostrated himself at his feet, and payed him the excess of Eastern compliance. Darius gave him the strongest marks of sincere and ardent affection. Nor was he less esteemed in the court of heaven. The supreme Ruler dispatched an envoy extraordinary to assure him, “he was greatly beloved” by his Maker, and by all the principalities and powers above. This was no unmeaning compliment, but a divine testimony to his just desert of universal love and respect. All civil rulers of the same character, are equally objects of the highest veneration and regard. They are ministers of God for good to the people, and the principal instruments of all their temporal prosperity. Though the inventors of arts and sciences, and the promoters of agriculture and commerce, deserve the public esteem; yet wise and faithful rulers have a better claim to universal gratitude and respect. For it is ultimately owing to their exertions, that mankind derive any real benefit from their labors, their studies, or any of their natural advantages. A people may flourish in all the arts of Italy, or abound in all the wealth of the Indies; and yet drag out a poor, miserable life, under the power and oppression of a cruel and rapacious tyrant. But just men, ruling in the fear of God, give a people the full enjoyment of all the blessings of Providence. Those rulers, therefore, who direct all their views to the public good, and exert all their power and influence to promote it, are great benefactors to the world, and de4serve to be universally respected and revered. For this cause, therefore, God expressly commands every soul to be subject to the higher powers, not only for wrath, but also for conscience sake; rendering to all in authority their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.

The pious and devout life of Daniel, in the next place, loudly admonishes civil rulers how much they are capable of doing, to promote the religious as well as civil interests of the people. The children of Israel were extremely addicted to the worship of idols, from the time they made the golden calf, to the time of their captivity in Babylon. But in that land of idols, the parent of idolatry, they were effectually and finally cured of their national sin. This great and extraordinary reformation, we must conclude, was brought about by the instrumentality of Daniel. The captive tribes were struck with his pious and exemplary conduct, in the midst of the worshippers of idols. They saw him pay a strict and sacred regard to those divine rites and ceremonies, which were designed to separate them, from all the idolatrous nations. They saw him daily and devoutly worship the true God, in his own family. They saw his faith and piety stop the lions’ mouths. They heard, with deep conviction, proclamation after proclamation, published by the great monarchs of Babylon, giving honor to the God of Daniel, and pouring contempt upon every false and inferior deity. They were acquainted with his days of mourning, fasting, and prayer, for the revival of religion, and the prosperity of the Church. In a word, they saw the purest piety constantly displayed in the life of a man, who was seated in the king’s gate, and universally loved and revered. And is it a thing incredible, that the pious example and influence of such a great and renowned ruler should awe the minds of a whole nation, and constrain them to cast all their idols to the moles and to the bats forever? The living example of other religious rulers has had the same transforming influence upon the minds of their subjects. We read, “The people served the Lord all the days of Joshua, and all the days of the Elders that outlived Joshua.”

Among the pious kings of Judah, do we find one, who ever failed to bring about a visible reformation in piety and virtue? And is it not equally true, that pious rulers, by their personal example and influence, have actually formed the moral and religions character of the people in this land? We know, that so long as all the governors, senators, and representatives of this Commonwealth, were public professors and zealous promoters of religion, the Sabbaths were sanctified; the houses of God were filled; divine institutions were attended; family religion and parental authority were maintained; cards, and balls, and theatres were unknown, and all open vice and infidelity were treated with general and just contempt. Whether this was pure superstition, or pure religion, it was certainly owing, in a great measure, to the example of civil rulers, who meant to form the people to virtue and piety. It is to be expected, that rulers should form the character of the people, and not that the people should form the character of rulers. It was never known, that the house of Israel reformed one of their loose, irreligious kings; but it was often known, that one pious, exemplary king reformed the whole nation. If Daniel had fallen into the corruptions of Babylon, there is not the least probability, that his people could have prevented his ruin. But when they had forsaken the paths of virtue and piety, he was able, by his personal example and influence, to bring them back to the worship and service of the God of their fathers. Civil rulers would find no occasion of promoting religion, by their laws, if they would only heartily and unitedly promote it, by their lives. Let them only live religion, and they will do enough to discharge their duty; and I will venture to add, they will do enough to form this people to a virtuous and religious character. For if this effect should not flow from the example of their virtue and piety, it would be a singular instance, and such an one as cannot be found in the history of any nation, from the beginning of the world to this day. If civil rulers carry the power of reformation in their own hands, then their obligation to reform the people, must be equal to that power. Let me, therefore, entreat the man of office, the man of honor, the man of influence, seriously to consider, that “to him that knoweth to do good, and doeth it not, to him it is sin.”

It further appears from the character and conduct of Daniel, that those who sit in the highest seats of government, have no excuse to neglect the profession and practice of vital piety. Real religion is necessary on their own account, as well as on account of those, who live under the influence of their powerful example. It is hard to say, whether the most dignified characters deserve our veneration, more than our tender compassion. They are certainly surrounded with peculiar temptations to forget their Creator, and to neglect the one thing needful. But Daniel has told them by his example, that they are under a great delusion, if they once imagine, their high stations and public employments, will afford them the least excuse for neglecting the duties of piety and devotion. They cannot seriously believe, that they have greater temptations to resist, than Daniel resisted; nor greater difficulties and embarrassments to surmount, than Daniel surmounted. He was born a prince, and spent his whole life in the presence of princes. But whilst he lived with the princes of Judah; whilst he marched with the army of the Chaldeans; and whilst he resided with the gay and dissolute youth, in Babylon, he remembered and obeyed his Creator. When his office seated him in the king’s gate, surrounded by profligate and infidel courtiers, he supported and adorned his religious profession. When an hundred and twenty princes sat at his feet, and the affairs of an hundred and twenty princes lay upon his hands, he found time and opportunity for the performance of every religious duty. And when propriety required him to submit to the most public and pompous parade; to be clothed in the silks of Persia, and adorned with the gold of Ophir; and to receive the incense of public honors; he could silently retire in the close of the day, and humbly prostrate himself, as a poor, guilty worm, before the supreme Majesty of heaven and earth, and devoutly implore his mercy. He very well knew, that though ornaments and honors might dazzle the eyes of unthinking multitudes, and conceal his imperfections from the view of men; yet they could by no means hide his heart, or conceal his criminal defects from the omniscient eye of God, to whom he stood accountable for all his internal feelings and external conduct. If young politicians, if aged statesmen, if the most dignified characters on earth, would seriously survey the pious and devout life of Daniel, they would be fully convinced, that neither the cares, nor honors, nor temptations of public life, can dissolve their obligations to call upon God; to read his word to reverence his sanctuary; and to attend all his holy and sacred institutions. Dignity and devotion have been, and may be united. Rulers over men have been, and may be, the most humble and faithful servants of God. “Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling.” Moreover,

The faith and piety of Daniel reprove the ignorance and presumption of those politicians, who profess and propagate the principles of infidelity. The infidels, in our Savior’s day, were men of superior rank and figure. And it is well known, that infidelity has commonly been first imbibed and propagated, by professed philosophers and politicians. Men of this exalted character have lately spread atheism and infidelity through a great nation; and attempted to diffuse the poison of their irreligious and disorganizing sentiments among the people of America. Such champions of infidelity endeavor to shake our faith in natural and revealed religion, by carrying us back into the dark regions of antiquity. Hume, Voltaire, and Condorcet, represent mankind as being originally involved in ignorance and barbarism. And they pretend to trace the progress of the human mind, in emerging from that primitive savage state, and gradually rising to a nobler state of civilization, learning, and infidelity. But were they better acquainted with the dark regions of antiquity, and with the rise and progress of human improvements, than the pious and learned Daniel? Did they ever live with him on the plains of Shinar? Did they ever search the same records and traditions of antiquity, which he searched? Did they ever converse with the Chaldeans, with whom he conversed? Were they ever personally acquainted, as he was, with the learned Amonians, who, as an incomparable writer has clearly proved, ¹ spread every species of civil, political, and religious knowledge, through Egypt, through Greece, and through every part of the inhabited world? The most learned infidels of the present age, who have ransacked the bowels of the earth, and the dark corners of the globe, to pick up arguments against revealed religion, are but minute philosophers, in comparison with Daniel. Whilst he stood on the plains of Babylon, with the Bible in one hand, and all antiquity in the other, he saw, as clearly as the sun at noonday, the truth and divinity of that holy religion, which came down from heaven, through the medium of divine Inspiration. All his knowledge of the natural, moral, and political world, instead of weakening, confirmed his faith in the scriptures of truth. His strong and cordial belief of divine revelation, therefore, completely demonstrates, what has often been justly asserted, that infidelity is not seated in the head, but in the heart; and flows not from profound knowledge, but from a meaner and more criminal cause. Is it not sufficient to strike any modern infidel entirely dumb, to ask him this plain, pertinent, pointed question, “Art thou wiser than Daniel?”

Another important reflection, naturally suggested by the conduct of this able statesman, is, that civil rulers have no occasion for the use of art or intrigue, in any of their public measures. Those who conduct the intricate affairs of government ought to be wise and prudent; but yet they should never be artful, or designing. There are, however, professed politicians, who recommend this mode of conduct, by precept as well as example. They insinuate, that no man can succeed in political affairs without taking advantage of the weakness, folly, and caprice of human nature, and making use of measures, which are diametrically opposite to every idea of integrity. Some grave writers on moral and political philosophy, plainly inculcate the first principles of injustice and duplicity. They lay it down as a maxim, that politicians may and ought to make utility, or what they conceive to be the general good, the supreme rule of their conduct. But a great and good ruler will adopt and act upon a far more honest and noble principle: “Let justice be done, though the universe should sink.” Daniel found wisdom and integrity abundantly sufficient to answer all his political purposes, without ever stooping to the low arts of intrigue. These he was able to describe, and these he was able to defeat. In drawing the characters of the king of the North and of the king of the South, he gave a lively and striking picture of two profoundly artful and intriguing politicians. “And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper.” Whilst he presided over an hundred and twenty princes, he clearly and sensibly perceived the nature and tendency of that diabolical policy, which they employed to take away his life. But he opposed honesty to dishonesty; justice to injustice; wisdom to cunning; and open integrity to all their dark and deep designs. Nor did he fail of confounding their counsels; and of turning their own artful and malicious devices to their own destruction. Truly wise and upright politicians will never find occasion to employ any other weapon than perfect integrity, in order to defeat the pernicious purposes of their most subtile and malignant enemies, whether at home or abroad. Be it so, that our present connexion with distant nations may expose us to the arts and intrigues of foreign courts; yet those, who have the direction of our national concerns, may rely upon it, that a fair, open, upright conduct will be the best method, to frustrate the art, the duplicity, and unjust policy of five, or of five hundred unprincipled politicians.

This naturally leads me to observe, in the last place, that civil rulers have sufficient encouragement to be faithful, in the discharge of all their public duties. These, I shall not go out of my province to prescribe, nor even to suggest. If public men are but only faithful; there is no ground of anxiety about the wisdom or propriety of their public measures. Faithfulness, however, cannot be too often nor too forcibly inculcated upon those who have many opportunities, and of course many temptations to betray their trusts. But it is happy to reflect, that their encouragement to fidelity, is abundantly sufficient to balance all their unfavorable circumstances. The favor of God, and the esteem of men, are the most animating motives to duty. These had a commanding influence over the views and conduct of one of the most able and upright rulers. Daniel found by happy experience, that honesty was the best policy. For, his faithfulness to the Deity, secured his favor and assistance; and his fidelity to men, secured their sincere and warm attachment to his person and interest. As he constantly persevered and increased in integrity; so he constantly increased in wealth, in honor and outward prosperity. Let who would fall, Daniel stood. Let who would sink, Daniel rose. Let who would be in power, Daniel was their favorite. Let who would combine against him, Daniel always succeeded and prospered.

Is not this example worthy of the notice and imitation of all who sit in the seats of government? And may I not, with great propriety, take 0ccasion from it, to press the duty of fidelity upon the Honorable Legislature of this Commonwealth, which holds the first rank in the United States, for piety and virtue, as well as political importance? This large and religious community, are devoutly wishing and praying for a faithful administration of government. They would shudder at the thought, that their rulers should lift their hands to Heaven, and solemnly engage to administer a government, which they meant to undermine; and to protect a people, whom they meant to destroy. Their minds are alarmed at threatening dangers; and nothing can give them ease, but an unshaken confidence in the fidelity of their rulers. They do not distrust their abilities; but they may entertain some apprehensions respecting their integrity, since their enemies boast of corrupting it. But if those who direct our public affairs, would only display the piety, the integrity, and firmness of Daniel, they would undoubtedly possess the entire affection and confidence of this great and intelligent people. Indeed, some of the first characters in this Legislature, have already merited and secured the esteem and attachment of an enlightened part, and were it not invidious, I would add, of the most enlightened part of this Commonwealth. Notwithstanding the weakness and prejudice of some, we esteem it a favorable circumstance, that his Excellency has heretofore filled a dignified station; in which he had a peculiar opportunity of discovering his uprightness, and at the same time of forgetting the subtilties, and of imbibing the genuine spirit of the laws. This, and all the States in the Union, are much indebted to many eminent civilians, for the knowledge, the wisdom, and the integrity, which they displayed, in framing the Federal Constitution; which is not, and perhaps never will be, inferior to any one of mere human invention. This excellent constitution is the basis of all our national safety and happiness. And it is extremely difficult to conceive, that a single American, who is friendly to any good government, should be unfriendly to his own; and wish to alienate the affections of the people from it. But it is very natural to conclude, that the framers of the Constitution and those who were personally concerned in adopting it, should cherish an uncommon attachment to it, and labor to support it, with distinguished ardor and zeal. Upon this ground, the people have a just right to expect, that His Excellency will never mar the production of his own hands; nor renounce those political principles, which he has publickly and solemnly sanctioned, and which have had their proper influence in raising him to the head of this Commonwealth.

His Honor the Lieutenant-Governor, and the principal members of the Council, of the Senate, and of the House of Representatives, have not only gained the suffrages, but what is far more honorable and desirable, the confidence of the people, who sincerely esteem them for their able and faithful services. May this operate as a powerful and endearing motive to future fidelity and zeal, in the discharge of their important trusts. The greatest of all the men of the East, was highly gratified and animated, by the sincere affection of his grateful and dutiful subjects. “When I went out to the gate through the city, when I prepared my seat in the street, the young men saw me, and hid themselves; and the aged arose, and stood up. When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: Because I delivered the poor that cried, and the fatherless, and him that had none to help him. I put on righteousness, and it clothed me: My judgment was as a robe and diadem. I broke the jaws of the wicked, and plucked the spoil out of his teeth.”

Such, sincerely respected rulers, are the consoling reflections, which naturally flow from fidelity in public life. If, therefore, you have begun to be faithful in your various departments, be not weary in well-doing; but be stedfast, unmoveable, always abounding in the service of God, and of your generation. Cherish a warm attachment to the government, which you are called to administer, and do all the public good, which both the State and Federal Constitutions require and enable you to do. Guide this people in the integrity of your hearts, and by the skillfulness of your hands. Exhibit before them a shining example of piety and virtue; and employ all your honor and influence to promote their spiritual as well as temporal good. This wise and faithful discharge of your public trusts, will finally put you into the full possession of that transporting promise, which is emphatically yours—“They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever.” But, if any of you should be conscious to yourselves, that you have been unfaithful, unjust, and unholy; let Daniel’s counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by shewing mercy to the poor, that it may be a lengthening out of your tranquility. For, it is most certainly true, that, if you cast off fear, and restrain prayer before God, and despise all his warnings and admonitions, the day is coming, when that invisible hand, which is now recording all your deeds, will write on the table of your hearts, in a language which will need no interpreter, this final and fearful sentence: “You are weighed in the balances, and are found WANTING.”

¹.Bryant on Ancient Mythology.