Era or Event: 1780s-1850s: Early Republic

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

SERMON,

DELIVERED AT CONCORD,

BEFORE

HIS EXCELLENCY THE GOVERNOR,

THE HONORABLE COUNCIL,

AND BOTH

BRANCHES OF THE LEGISLATURE

OF THE

STATE OF NEW HAMPSHIRE,

JUNE 4TH, A. D. 1812.

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

IN THE HOUSE OF REPRESENTATIVES,
JUNE 4, 1812.

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

Sent up for concurrence.
CLEMENT STORER, Speaker.

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

1 TIMOTHY i, 15.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ILLUSTRATED

IN A

SERMON

PREACHED BEFORE THE

HONOURABLE GENERAL ASSEMBLY

OF THE

STATE OF CONNECTICUT,

AT THE

ANNIVERSARY ELECTION,

IN THE CITY OF HARTFORD, MAY 14, 1812.

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

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

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

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

DANIEL vi. 3.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I am now.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Amen.

Endnotes

1. Dan. iv.17.

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

3. Dan. i. 20.

4. James ii. 19.

5. Rev. xiv. 10.

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

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

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

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

10. Psalm xii 8.

11. Ecclesiastes viii. 11.

12. Acts xvii. 6.

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

14. Rev. ii. 10.

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

SERMON,

PREACHED AT CONCORD,

BEFORE

HIS EXCELLENCY THE GOVERNOR,

THE HONORABLE COUNCIL,

SENATE, AND

HOUSE OF REPRESENTATIVES

OF THE

STATE OF NEW HAMPSHIRE,

JUNE 6, 1811.

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

IN THE HOUSE OF REPRESENTATIVES,
JUNE 6. 1811.

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

Sent up for concurrence.
CLEMENT STORER, Speaker

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

JOHN VII. 48.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Endnotes

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

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

This election sermon was preached by Rev. Brockway on May 11, 1815.

SERMON,

PREACHED AT HARTFORD,

BEFORE THE

HONORABLE GENERAL ASSEMBLY,

OF THE

STATE OF CONNECTICUT,

ON THE

ANNIVERSARY ELECTION,

MAY 11, 1815.

BY DIODATE BROCKWAY, A. M.
PASTOR OF THE CHURCH IN ELLINGTON.

HARTFORD:
PRINTED BY HUDSON AND GOODWIN
1815.

At a General Assembly of the State of Connecticut, holden at Hartford in said State, on the second Thursday of May, A. D. 1815.

ORDERED, That the Hon. Jonathan Brace, and Peleg Martin, Esq. present the thanks of this Assembly to the Reverend DIODATE BROCKWAY, for his Sermon preached before this Assembly on the 11th instant, and request a copy of the same, that it may be printed.

Not by might, nor by power, but by my Spirit, saith the Lord of hosts.

The first temple, the most splendid edifice that was ever reared by men, continued in its glory but a few years. It was successively robbed of its treasures by Shishak, Joash, Ahaz, and others, and at last utterly destroyed by Nebuchadnezzar. At the head of a powerful army this wicked monarch overran a large part of Asia, and plundered, as well as conquered, the provinces through which he passed. He did not spare even the temple of the Lord: but after sacrilegiously enriching himself with its costly furniture, he demolished it to its foundation. In about half a century it began to be rebuilt by order of Cyrus, who had previously invaded the Assyrian empire, and succeeded in the reduction of its magnificent capital. The benevolent Cyrus liberated the enslaved captives of Judah, and ordered them to return to their own country. Over these redeemed captives he appointed Zerubbabel Governor, to whom he delivered the sacred vessels of the temple which Nebuchadnezzar had carried to Babylon.

In the rebuilding of the temple, there were difficulties, to human view, insurmountable. The Jews had just returned from a seventy years captivity, and were but poorly furnished with the requisite means, for accomplishing such an undertaking. The opposers of the work, also, were numerous and powerful. Under such discouraging circumstances, how could it proceed? Our text is the answer. Not by might, (or as is rendered in the margin, by army,) nor by power, but by my Spirit, saith the Lord of hosts. These words clearly express the divine efficiency in the work. They show that no human power was adequate to the successful prosecution of it, encumbered as it was with so many difficulties, and embarrassed with so much opposition.

Though the text primarily referred to the rebuilding of the temple, it admits of a more general and extensive application. It is literally true, when applied to all the labors and enterprises of men. Considered in this more general, and extensive sense, I derive from it the following sentiment:

The success of all human efforts depends entirely, and exclusively, upon the providential and all-powerful influence of God.

This sentiment necessarily results from the perfection of God’s character; and is exemplified in such of his works as are accomplished by the instrumentality of men.

I. The sentiment derived from the text necessarily results from the perfection of God’s character.

Isaiah, whose conceptions of the Most High were enlarged by the inspiration of the Holy Spirit, and whose lips were touched with a live coal from the heavenly altar, thus speaks of the glorious supremacy of God: “Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Behold, the nations are as a drop of the bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in; that bringeth the princes to nothing; he maketh the judges of the earth as vanity. There is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength.”

Infinite power, wisdom, intelligence, goodness and purity, are but different names to express the character of him, who is the source of being, and the fountain of blessedness. In God is concentrated every possible perfection that can ennoble and exalt him. He is, in himself, incomparably great, glorious and incomprehensible: the source and centre of all power and efficiency. By the breath of his Spirit we are quickened into life; by the strength of his power we move and are sustained; and by his unerring wisdom we have our place and sphere of action assigned us. He has an intuitive knowledge of the conceptions of every mind in the universe, and with a power which nothing can resist, he controls the passions and purposes of the myriads of creatures which he has made. His influential and governing providence is co-extensive with his works; it is concerned in those events which appear to be the most trifling and casual; in the fall of a sparrow, in the trembling of a leaf, and in the motion of an insect. So entirely dependent are we upon his influence, that, it is not in man that walketh to direct his steps. God is the only independent agent in the universe. He governs with underived, and uncontrolled authority, and he alone has the right and power to do what seemeth him good. It is evident, then, from the character, and from the dominion of the Lord, hat the success of human efforts depends upon his aid and blessing. “Behold he taketh away who can hinder him? There is no wisdom, nor understanding, nor counsel against the Lord.”

II. The sentiment derived from the text is exemplified in those works of God, which are accomplished by the instrumentality of men.

Under his head of discourse, will be considered the instruments which God employs in building his spiritual temple, the Church; which he uses in building up and governing states and empires; and also those which he employs to conquer and destroy them.

1. Let us consider the instruments which God employs in building his spiritual temple, the Church.

The manner in which Christianity was first propagated, and the dispensation of redeeming mercy established, through a crucified Saviour, was a practical exposition of these words of the apostle Paul: “But God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.” The success which attended the labors of the apostles, the first preachers of the gospel, could not be attributed to human wisdom, learning, nor power. They were in general poor, humble and illiterate men, selected, not from the lists of the wise, mighty and noble, but from the lower walks of life. Such were the first propagators of the gospel, the founders of that kingdom which is established in mercy, truth and justice, and the conquests of which are eventually to extend from sea to sea, and from the river unto the ends of the earth. The work upon which they entered, calculating according to the wisdom of this world, was at once the most difficult, hazardous and hopeless, of any ever undertaken by men. Their preparation for this work, so far as it respected human acquirements or aid, was comparatively nothing. They went forth declaring the testimony of God concerning his Son, not with excellency of speech or wisdom; yet their speech and preaching were in demonstration of the Spirit, and of power.

In laying the foundation of that spiritual temple, of which that of Solomon was a type, the apostles were not only destitute of earthly support and aid; but they had to encounter the powerful opposition of men high in office and authority; in short they had to encounter all the opposition, which wealth, talents, and authority united, could give. In the name of their Master, and girded with His strength, they embarked in their holy warfare, successfully using the sword of the Spirit, which is the word of God. With a bold and persevering, but well tempered zeal, a zeal which was not to be terrified by menace, nor discouraged by opposition, they broke through the hatred and unbelief of their own countrymen, the Jews; and the deep rooted and long established prejudices of the gentiles. The doctrines and precepts which the apostles taught, though opposite in their nature and sanctions to the dispositions of unholy minds, yet proved in the hands of the Spirit, quick and powerful, and sharper than any two edged sword. With the seventy disciples, their coadjutors, they went into almost every part of the then known world, gathering and establishing churches. By their preaching an amazing change was effected in the religious state of mankind. Contemplating the success which attended their mission, they might without boasting exclaim in the language of Paul, “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”

The history of the reformation in the sixteenth century, shows what can be accomplished by the labors of men, when those labors are accompanied with the blessed influence of God’s Spirit. Under the most discouraging circumstances, this work was commenced by a few individuals, and was carried on against the combined opposition of earth and hell. The success which attended the labors of Luther, Calvin, Zulinglius, Melancthon, Cranmer and their colleagues, in exposing the heresies of Popery, in disseminating the pure doctrines of the gospel, and in reviving its discipline, can be attributed to nothing less than the special blessing of God upon their exertions. In defiance of the decisions of courts and councils, and raised above the fear of inquisitions, banishments and burnings, they faithfully preached the doctrines of the cross; protestant converts were multiplied; and so great and extensive were the blessings connected with the reformation, of which, under God, they were the authors, that it is justly considered as furnishing a new and important era in the history of the church.

No class of men so eminently need assistance from above, in the discharge of their official duties, as the ministers of Jesus Christ. Their work is great, their responsibility awful, and their strength weakness. They are to guide the blind in paths that they have not known, and like their divine Saviour to go about seeking that which was lost. Though they are said to be laborers together with God; yet such is the disproportion between the instruments employed, and the object to be accomplished by their ministry, as makes it demonstrably certain, that neither is he that planteth anything, neither he that watereth; but God that giveth the increase. The Great Head of the church has ordained, that the kingdom of holiness on the earth, shall be built up, by the instrumentality of men, who have no sufficiency of their own; that it may be acknowledged to the glory of his grace, that the work is accomplished, not by might, nor by power, but by the Spirit of the Lord of hosts.

2. The instruments which God employs in building up and governing states and empires, furnish a practical illustration of the sentiment derived from the text.

All ranks among men, from the highest to the lowest, (though they may not be conscious of any divine influence,) have their place and work assigned them, by Him who is wonderful in counsel, and excellent in working; whose providence it is to make the conduct both of the virtuous and vicious, subserve the designs of his mysterious and perfect government. The holy decrees of the Omnipotent God cannot be frustrated, nor the scheme of his providence broken, by the wicked counsels, and feeble efforts of creatures who inhabit his footstool. “There are many devices in a man’s heart; nevertheless the counsel of the Lord standeth forever, the thoughts of his heart to all generations,” He that sitteth upon the circle of the earth, controlling the elements, whose will the wind and the waves obey, and by whose decree the destiny of all nations is fixed, has a commanding influence over those who are employed in forming codes of laws, and into whose hands are committed the rights, liberties and lives of his people. Legislators and Statesmen, whether Christian or pagan, derive their wisdom and power from the great Governor and Legislator of the world. His secret, but powerful, agency is concerned in raising them up, moulding their minds, forming their characters, and fitting them for the stations which they occupy. They are God’s ministers, by whom he dispenses civil blessings, or executes national judgments. If they enact righteous laws, pursue an upright policy, and maintain a wise and just administration; it is because the Most High has given them a spirit of wisdom, and of love, and of a sound mind: for he hath said, Counsel is mine, and sound wisdom: I am understanding. If rulers pursue a destructive policy, by reason of which, vice and licentiousness are encouraged and systematized, peace, order the prosperity banished from society, and the choicest blessings of life swept away by their ruthless hands, it is because the Lord hath mingled a perverse spirit in the midst of them, and given them up to infatuated counsels. He who is infinitely wise and powerful can never want instruments to accomplish his purposes, as all creatures are subject to his dominion, and controlled by his will. If he designs to chastise a people for their wickedness he can give them Legislators, whose laws, like those of Draco, shall be written in letters of blood. If Athens filled with dissensions is to be quieted, he can raise up and qualify Solon for the work. If the Spartan government, rent by faction, and enervated by luxury, is to undergo a reform; if industry and useful arts are to be encouraged, and peace and order restored to a distracted people, a wise Providence can accomplish all this by the instrumentality of a Lycurgus. The wisdom and power of the Universal Governor, are exercised in fashioning the minds, as well as the bodies of men. With a skillful hand, unnoticed, indeed, by the gross vision of infidels, and with a touch too delicate for them to perceive, he sets in motion and guides those secret springs of the mind, which produce great characters, and splendid actions.

We have the testimony of God in his word, that his Providence is intimately concerned in the elevation of men to seats of magistracy and power. By me, saith Divine Wisdom, “kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” There is no power, saith the apostle Paul, but of God, the powers that be are ordained of God. The Providence of God is not less concerned in influencing the policy of civil magistrates, than it is in raising them to office, and clothing them with authority and power. “The king’s heart is in the hand of the Lord; as the rivers of water he turneth it whithersoever he will.” By civil rulers, who are the ministers of God’s mercy or wrath, he carries on his designs, and executes his eternal purposes in the kingdoms of men. When he gives them in mercy they bear the names of their subjects in the breastplate of judgment, upon their heart, for a memorial before the Lord continually. When he gives them in anger, he hardens their spirit, and makes their heart obstinate, yea, firm as a stone, and hard as a piece of the nether millstone. It becomes a people then to rejoice when the righteous are in authority, for they are ministers of God for good, and to mourn when the wicked bear rule, for they are the rod and staff of the divine indignation. For this reason, weak, unprincipled and tyrannical rulers are to be viewed with terror. They are awful tokens of God’s displeasure, and as really the executioners of his merited vengeance as the pestilence, famine and tempest. Sinful nations are often punished, by having rulers set over them, who, like the princes of Zoan, are fools; or brutish like the counselors of Pharaoh.

Weak and wicked Magistrates, rendered vain and giddy by their elevation, may flatter themselves that they are independent of Him who girds them with power. They may say in the blasphemous language of the king of Babylon, “I will exalt my throne above the stars of God; I will ascend above the heights of the clouds; I will be like the Most High.” He who breaks the sceptre of rulers, and cuts off the spirit of princes, and is terrible to the kings of the earth has them in derision; he lets loose or restrains their rage at his pleasure, making their wrath praise him, and restraining the remainder of wrath. When they have performed the Lord’s work, his strange work of judgment, and accomplished the purpose for which they were raised up, they shall eat of the fruit of their own forward way, and be filled with their own mischievous devices. The sovereign disposer of events, can bring good out of their evil designs and wicked policy. He can disappoint their devices, or take them in their own craftiness. To use the language of another, “he can execute his decrees, by a pious Joshua, or an impious Nebuchadnezzar; by a holy David, or a haughty, insolent, blaspheming Sennacherib.”

When a people forget that God is their only safe refuge, and the rock of their salvation, and look to their rulers for protection and prosperity, as if they were the only guardians of their lives and fortunes, they are prepared to be covered with shame and confusion, like the people of Israel, when they strengthened themselves in the strength of Pharaoh, and trusted in the shadow of Egypt. Lamentable was the state of Jerusalem, when the Most High, to punish its devoted inhabitants for their insensibility and self-confidence, poured out upon them the spirit of deep sleep, and made the vision of all as the words of a book that is sealed. This awful prediction of the prophet concerning them was then accomplished, “The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” Civil rulers, by a wise and righteous policy, may do much to promote the happiness, and secure the liberties and prosperity of their subjects; but are not to be considered as the independent authors of national happiness, or ruin. To God, and to him exclusively, doth it appertain to speak the word, concerning a nation, and concerning a kingdom, to build and to plant it; or to pluck up, and to pull down, and to destroy it. His throne is the seat of power, and his own infinite mind the fountain of all wisdom, counsel and understanding. He will be known and acknowledged as the hope, the strength, and the salvation of Israel. Vain then is the confidence of rulers and subjects who place their safety and defence entirely in their own resources, in their fleets and armies, fortifications and arsenals. After all human means of security are used, the protection of the Almighty is the only effectual safe-guard of a nation. “Except the Lord keep the city, the watchman waketh but in vain.” When we render, therefore, to Caesar the honor which is his due as the minister of the Lord, the glory of all national blessings must be ascribed, not to Caesar, but to Caesar’s God.

3. The sentiment derived from the text, may be exemplified by the achievements of Generals and their armies.

When the Lord mustereth the host of the battle, when he girdeth his armies with strength, and giveth them the weapons of his indignation; they fight but to conquer. When this is not the case, they cannot prevail. Before their enemies, they become as small dust, and the multitude of the terrible ones as chaff that passeth away. “The race is not to the swift, nor the battle to the strong. There is no king saved by the multitude of an host; a mighty man is not delivered by much strength.” Those military chieftains who, impelled by the lust of ambition, avarice, and dominion, have waded to conquest through rivers of blood, and filled whole kingdoms with desolation and mourning, are to be considered as the sword of divine justice. To men who look only at the instruments, and regard not the operations of the invisible God who employs them, they may appear to go forward in the work of destruction in their own strength: yet their power is derived from above, and when they have accomplished the work for which they were commissioned; ¹ when God has performed by them his work of vengeance as in mount Perazim, as in the valley of Gibeon, he will speak unto them in his wrath, and vex them in his sore displeasure. By a divine decree their bounds like those of the sea are fixed, over which they cannot pass—“Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed.”

Sennacherib king of Assyria, with his army of which he boasted, in the pride of military glory, that it was invincible, besieged the fortified cities of Judah, and compelled them to surrender to his arms. The inhabitants of these cities, (as the sacred historian informs us) “were of small power, they were dismayed and confounded; they were as the grass of the field; and as the green herb, as the grass on the house tops, and as corn blasted before it be grown up.” God had given their insolent invader a charge, to take the prey, and to take the spoil, and to lay waste these cities into ruinous heaps. His strength and the weakness of those whom he besieged, cease to be mysterious, when both are viewed, as they ought to be, in their connection with the decree of heaven. The extent of his commission, was the extent of his power. Before the walls of Jerusalem he ceases to be formidable and is easily vanquished; for so had the Lord ordained. “He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city to save it, for mine own sake, and for my servant David’s sake.” This decree was not accomplished by might, nor army, nor by human power; the destroying angel commissioned from on high, “went forth and smote in the Assyrian camp, an hundred and four score and five thousand: and when they arose in the morning, behold they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.”

The victories obtained by Nebuchadnezzar were foretold in prophecy. Egypt, Phenicia, Canaan, Judea, Persia, Media, and many other nations were subdued and ravaged by his armies. A stranger to disasters and to defeat, meeting with nothing to check his impious career, nor to discourage his exertions, he sweeps away, like an overwhelming deluge, everything that opposes his progress. Such was the vast extent of his conquests, and the greatness of his tyrannical power, that the prophet Jeremiah styles him, the hammer of the whole earth. The same prophet represents him as flying with eagles’ wings, from victory to victory. But what is this military tyrant before the power of the Highest, when he cometh forth to make inquisition for blood, and to show himself the avenger of crimes? By a memorable act of divine justice, in which the hand of God is distinctly seen, he is driven from his throne, and from the society of men: “To the intent,” (saith the prophet) “that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.” What then are mighty conquerors, that they should glory, as if by the strength of their own arm they had gotten the victory? They are only the ax and the saw in the hand of God; and shall the ax boast itself against him that heweth therewith? Or shall the saw magnify itself against him that shaketh it?

The late triumphant tyrant of France, who watered whole kingdoms with tears and blood, and peopled them with widows and orphans; who filled the world with terror by his military achievements, and increased human misery, it is believed, beyond what was ever before accomplished by any one individual of our race; though he meant not so, neither did his heart think so, was executing upon guilty nations the just and long threatened judgments of God. In tracing the progress of his arms, a progress everywhere marked with blood and carnage, and rendered awfully solemn by the sound of death groans, we discover the footsteps of a mysterious and righteous Providence. The wars in which he was so successfully engaged, were the Lord’s, in which he was pouring out the vials of his wrath upon those nations which had received the mark of the Beast, and shed the blood of saints and prophets. Notwithstanding the success which long attended the tyrant’s arms, he who rides upon the wind, and directs the storm of battle, had fixed the bounds over which he could not pass. Having undertaken with an immense army, ² and with vast military preparations, to penetrate into the interior of Russia, he confidently expected to overturn its government, and subjugate its inhabitants, in the same manner as he had overturned and subjugated those of other countries. Little did he imagine that he should be obliged, like the impious Sennacherib, to return in disgrace to his Capital, with only a fragment of that mighty army with which he commenced his expedition. The angel of the Lord smote his forces, and they became dead corpses. They were destroyed by the sword, and by famine; and their carcases became meat for the fowls of heaven, and for the beasts of the earth. The face of the spoiler was turned back and the oppressors consumed out of the land which they had invaded. How applicable are the words, which God addressed to the blasphemous invader of Jerusalem, to the merciless invader of Russia: “Therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way, by which thou camest.” He could not stand before the power of Him, who maketh the elements ministers of destruction, who giveth snow like wool; who scattereth the hoar frost like ashes; and at whose rebuke, both the chariot and horse are cast into a dead sleep, and the arrows of the bow, the shield, and the sword, and the battle are broken.

What, then, are the armies of confederated nations before the wrath of Him, who maketh the pillars of the earth tremble, and removeth it like a cottage? We have seen the tyrant and oppressor of Europe, who overturned the thrones of powerful Princes, and drove nations before him like a flock to the slaughter, cut down to the ground, and cast out like an abominable branch. We have seen his tents in affliction, and the curtains of his land tremble. We have seen his territory invaded, his capital besieged and taken, by the same armies that had fled before him in the heart of their own countries. We have seen him compelled to resign his command in the cabinet and in the field; to abdicate his throne, and to retire into obscurity, from the presence of those who could not forget his intrigues and bloody crimes. In view of such events we are led to exclaim; “Is this the man that did shake kingdoms; that made the world as a wilderness, and destroyed the cities thereof?” Success does not always and necessarily follow the best concerted plans, and cool command of the greatest generals, and the undaunted bravery of the best of soldiers. If men go not forth to battle in the strength of the God of armies, their hope shall be as the giving up of the ghost; a stripling shall slay their champion; five shall chase an hundred, and an hundred shall put ten thousand to flight.

That the success of human efforts, then, depends entirely and exclusively upon the providential and all powerful influence of God, appears from the instruments which he employs to accomplish his designs in the moral and political world.

From the truths which have been exhibited, we derive the following consequences.

I. God, alone, is worthy of our supreme confidence.

Our subject places God on the throne, and all created intelligences at his footstool. It teaches us that men are but instruments in his hands, and that he directs all their purposes and efforts, to the unfolding of his counsels, the display of his character, and the accomplishment of his will.

The ministers of the cross, are frail dying men and can accomplish nothing, without the aid of God’s Spirit. In vain do they lift up their voice like a trumpet, to shew the people their transgressions, and the house of Jacob their sins, unless God bless his word and make it fruitful. But they prophesy with success, even to dry bones, when he saith, Come, O breath, and breathe upon these slain that they may live. That they may habitually remember that their sufficiency is of the Lord, the words of our text ought to be indelibly imprinted on their hearts, and on the altars at which they minister.

Legislators and Magistrates, as our subject teaches, have no sufficiency of their own. They may exalt themselves, and be exalted by others, yet they shall die like men; for the Holy one standeth in the congregation of the mighty; and judgeth among the Gods. Ineffectual would be the labors of the wisest Magistrates, and the restraints of the best laws, if God, by his providence, did not succeed the former, and sanction with his own authority the latter. It becomes civil rulers, then, humbly to acknowledge their dependence upon the Universal Ruler; and to seek his blessing, without which they bear the sword in vain.

The great Disposer of events, as we have seen, directs the movement of armies, and in awful majesty presides over the field of battle, enthroned on a cloud of fire and smoke, giving victory or defeat as seemeth him good. Who then is worthy of our supreme confidence, and on whom can we safely place it, but Him, whose is the kingdom, and the power, and the glory? Who else can destroy effectually and forever; and where is any other that can save us in all our cities? Cease ye from men, who swell in houses of clay, whose foundation is in the dust, who are crushed before the moth. Put not your trust in princes, nor in the son of man, in whom there is no help. Trust ye in the Lord forever: for in the Lord JEHOVAH is everlasting strength.

2. It follows as a consequence from what has been said, that good men have abundant encouragement to persevere in their exertions, to promote human happiness.

From the immutable purposes and powerful influence of God, means derive all their importance and efficacy. Though it is not by might, nor by power, that the temporal and spiritual interests of men are advanced, and important reformations effected in Church and in State; yet the merciful character of God, the testimony of his word, and the history of his providence, furnish indubitable evidence that he will prosper the labors of the Wise and the Good. On these the divine blessing may be importunately sought, and confidently expected. It is impious to imagine that a benevolent God will not as readily lend his influence to succeed the endeavors of his friends, in promoting virtue, order, and happiness, as to uphold and strengthen tyrants and conquerors, while they are filling the earth with crimes, misery, and woe.

In laboring to reform the public sentiment and practice, whether religious, moral, or political, there are motives enough to inspire hope, to invigorate exertion, and to encourage perseverance. In such a work virtuous magistrates and subjects ought to unite their efforts. In the worst of times, and when the prospect of success is the most unflattering, it is highly criminal in them to sit down in despair and give up all for lost. Who has told them that God will not bless their efforts, and say to them as he did to Jacob, I will help thee saith the Lord, and thy Redeemer. When dissolute principles and practices are spreading in the community like an epidemical disease, much might be done to counteract their influence, to stay their progress, and to change the character of society for the better, if all who love their God and their country, exercising that confidence in him which he allows, would rid themselves of the disheartening suggestions of sloth and unbelief, and engage as one man in the glorious work of reformation. The time is coming, when all the friends of order and virtue will be thus unitedly engaged; and when, strengthened by the Spirit of the Lord of hosts, they will labor with becoming zeal and astonishing success. Then it will be acknowledged from fair experiment, that authority, example, and persevering exertion are as powerful, in the cause of virtue, as in the cause of sin. Iniquity will stop her mouth; the drunkard will not be seen reeling through the streets; the Sabbath will not be profaned by bringing in sheaves and lading asses, and carrying all manner of burdens to market on that holy day.

Those who are laboring to evangelize he heathen, may derive encouragement from our subject. When we can assure ourselves that our efforts accord with God’s purposes, we may be certain of their success. His decree has said, that the gospel shall be preached to every creature; that all nations, barbarous as well as civilized, shall be converted to the Christian faith; and that the earth shall be filled with the knowledge of the Lord, as the waters cover the sea. The Spirit of the Lord of hosts will accomplish all this by the instrumentality of men. What encouragement, then, have those who are engaged in the Missionary cause to increase their exertions, until the banner of the cross shall wave in every land, and the kingdoms of this world become the kingdoms of our Lord and of his Christ!

Finally, as all national blessings depend on the providential and all powerful influence of God, the only sure way to national exaltation and glory, is for rulers and people, by upright conduct, to conciliate his blessing.

It is not to be expected, that God, in his treatment of communities, will now depart from that line of conduct which he has uniformly pursued from the beginning. He prospers or punishes them in this world, according to their national character; for it is only in this world, that they are capable of being rewarded or punished in their public capacity. The history of nations in all ages, has been a practical comment on that sententious saying of Solomon, “Righteousness exalteth a nation: but sin is a reproach to any people.” When rulers pursue an upright policy, and their subjects lead quiet and peaceable lives, God will approve and bless. “The work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever.” This will be literally the state of all nations in the Millennium, for the earth will then be filled with just rulers and virtuous subjects. Kings shall be thy nursing fathers and their queens thy nursing mothers. I will make thy officers peace, saith the Most High, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation and thy gates Praise.

The highly privileged State, in which it is our happiness to live, has been blessed with a succession of wise and virtuous rulers, who have acknowledged their dependence upon God, and sought his blessing. That revolutionary storm which has swept away the liberties and happiness of states and nations, has beat in vain against the happy constitution and government of this State. These have remained entire in their principles, and uniform in their operations. Let not this be improved as a subject of unhallowed rejoicing, and of party triumph; but of devout gratitude, and humble thanksgiving. May a merciful God, still vouchsafe his protection and blessing to us, and continue our Judges as at the first, and Counselors as at the beginning.

Meeting our beloved Chief Magistrates and assembled rulers on this joyful Anniversary, we would unite with them, and our fellow citizens at large, in mutual congratulations for the return of peace. Let us not forget to ascribe this blessing to the goodness of Him, who stilleth the noise of the seas, and the tumult of the people, and maketh wars to cease unto the end of the earth. It becomes us to rejoice with trembling, and cease not to pray that the great disposer of events, would make our peace as a river, and our righteousness as the waves of the sea. We are not to imagine that all our dangers have vanished, and that the return of peace has left us nothing to fear. Our individual and national sins expose us to the judgments of heaven; and God calls upon us to repent and reform, so that iniquity shall not be our ruin. Our liberties and sovereignty need still to be guarded with a watchful and jealous eye. The preservation of our rights and privileges still requires the attention, and unwearied exertions of the wisest and best men. To you, Respected Magistrates, as the ministers of God, we have committed them for safe keeping. We confide in you because we believe you will take counsel of the Lord, and seek his influence on which depends everything dear and valuable to us as men, as citizens, and as Christians. Go then to the business for which you have convened, accompanied by our prayers for your personal happiness, and public usefulness. O! Thou, who givest wisdom unto the wise, give wisdom and knowledge to thy servants, that they may go out and come in before this people, as those that are sent for the punishment of evil doers, and for the praise of them that do well.

All in this assembly, whether ministers of religion, or ministers of state, all of every rank, office, and condition in life, are taught by our subject, where to look, and on whom to depend, for civil and religious blessings. “Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights.” The temporal prosperity or ruin of every nation on the face of the earth; yea, more, the temporal and everlasting happiness or ruin of every individual, in every nation, is connected with the favor or frown of God. Who then that loves his country, or values his soul, can neglect to pray for the smiles of Providence on the former, and the blessings of grace on the latter? From a full conviction that our help must come from God, let us with one heart address to him the prayer of David, “O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof, for it shaketh.”

1.Some have thought it an illiberal reflection upon the character of a just and merciful God, to assert that such cruel monsters are commissioned by him, for their bloody and destructive work. Such persons seem to forget that God has a perfect right to use such instruments in accomplishing his designs, as he pleases; and that it is no more unjust, or cruel in him, to make wicked men the instruments of his vengeance in destroying their fellow men, who have filled up the measure of their sins, than it is to accomplish the same work, by a volcano, or an earthquake, by pestilence, or famine. No one thinks of calling God, unjust or cruel, when he depopulates whole cities by the plague, or destroys whole provinces by an earthquake.

2.The following, is said to be a list of the army with which Bonaparte commenced his Russian Campaign. Poles, 60,000; Saxons, 20,000; Austrians, 30,000; Bavarians, 30,000; Prussians, 22,000; Westphalians, 20,000; Wertemburghers, 8,000; Badeners, 3,000; Darmstadters, 4,000; Gotha and Weimers, 2,000; Wurtzburgh and Franconia, 5,000; Mecklenburg, Nassau, and small Princes, 5,000; Italians and Neapolitans, 20,000; Spain and Portugal 4,000; Swiss, 10,000; French, 250,000. Including 60,000 cavalry, besides 40,000horses for artillery and other military purposes.