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

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

SERMON,

PREACHED AT BOSTON,

BEFORE

HIS EXCELLENCY CHRISTOPHER GORE,

GOVERNOR,

HIS HONOR DAVID COBB,

LIEUT. GOVERNOR,

THE COUNCIL AND LEGISLATURE,

UPON

THE ANNUAL ELECTION,

MAY 30, 1810

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A

SERMON,

PREACHED BEFORE HIS EXCELLENCY

THE

GOVERNOR,

AND THE

HONORABLE LEGISLATURE

OF THE

STATE OF CONNECTICUT,

CONVENED AT HARTFORD,

ON THE

ANNIVERSARY ELECTION,

MAY 10TH, 1810.

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

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

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

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

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

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

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

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

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

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

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

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

God is graciously present with a people,

I. In giving them godly CIVIL RULERS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In reviewing this illustration we learn,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AMEN.

Endnotes

1. Hag. Ii. 6, 7.

2. Zech. xiv. 8.

3. Isa. xliv. 8.

4. Isa. xxxiii. 21.

5. Prov. viii. 15, 16.

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

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

8. 2 Sam. xxiii. 2, 4.

9. Ps. lxxviii. 70, 71.

10. Heb. iv. 12.

11. 1 Cor. iii. 7.

12. Eph. ii. 1.

13. Acts. xx. 24.

14. Eph. iv. 31, 32.

15. John xiii. 35.

16. Isa. lix. 14.

17. Isa. lx. 17, 18.

18. Ps. cxliv. 15.

19. Can. vi. 4, 10.

20. Deut. xxxiii. 26, 29.

21. 2 Chron. xvi. 9.

22. Rom. viii. 31.

23. Psalm xxvii. 5.

24. Exodus. xix. 5.

25. Lev. xxvi.

26. Deut. xxxi. 29.

27. Josh. Xxiv. 20.

28. Ezra. Viii. 22.

29. Fuller.

30. Ex. xviii. 21.

31. Psalm, cxxvii. 5, 6.

32. Psalm, lxxii. 6.

33. Isaiah, lviii. 11.

34. Isaiah, iv. 5.

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

36. Psalm, lxxii. 6, 7.

37. Col. John Chester, of Wethersfield.

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

39. 2 Pet. iii. 10.

This election sermon was preached by Rev. William Rowland in New Hampshire on June 8, 1809.

SERMON,

DELIVERED BEFORE THE

HONORABLE GENERAL COURT

OF THE

STATE OF NEW-HAMPSHIRE,

AT THE

ANNUAL ELECTION,

HOLDEN AT CONCORD,

JUNE 8, 1809.

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

In the House of Representatives, June 8, 1809.

VOTED, That Messrs. Ham, Edwards, and Goodall, with such as the Senate may join, be a committee to return thanks to the Rev. Mr. Rowland for his ingenious and patriotic Discourse delivered before the General Court this day, and request of him a copy for the press; and that said committee procure five hundred printed copies of the same, and lay the same before this House as soon as may be.

Sent up for concurrence.
GEO. B. UPHAM, Speaker.

In Senate, June 8, 1809.

Read and concurred….Mr. Adams joined.

ABIEL FOSTER, Clerk.

GALATIANS V. 14.

For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.

THE law of God is holy, just, and good. To entertain right ideas of this law is necessary to give us right ideas of God. To imagine this a mere ceremonial observance; or, to lessen its requirements, explain away its spirituality, and make it consist in external forms, is to detract from its dignity, and cast contempt on the authority by which it was enacted.

Erroneous sentiments in religion lead to a correspondent practice. The morals of the heathen partook of the imagined nature of their gods: where revenge was a prominent feature, they cultivated this temper; where lasciviousness, they gave themselves up to impurity. What vices soever they imagined applicable to the deity they worshipped, they eagerly embraced and practiced.

There are those in Christian lands, who, tho’ they profess to be guided by the word of God, explain it to suit their fancies, or comport with their selfish views.

The apostle is here instructing his brethren into the nature of Christian liberty; cautioning them against the abuse of it to gratify their sinful passions; exhorting them to become mutual helps, to cherish a pure affection, and to be ready at all times to perform offices of beneficence.

Here he introduces the passage, which has now been read..For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.

In attending to this subject, we will consider,

I. That the divine law is fulfilled by the exercise of Christian love.

II. The dangerous tendency of a contrary disposition.

III. The dangerous tendency of a contrary disposition.

I. That the divine law is fulfilled by the exercise of Christian love.

To explain this point, it will be essential to contemplate the nature and extent of this affection. It is an affection of the mind, divested of those partial and interested feelings, which lead men to seek their own good without regard to others. It embraces our fellow men as brethren of the same common family. As we love ourselves, so should we love them; as we tenderly regard our own happiness, so should we regard theirs; as we would avoid whatever would be injurious to our own name, our persons, our interest, our peace and felicity in this and a future world, so should we, with equal sedulity, guard against everything that would, in either respect, tend to the injury of others. Whatsoever ye would that men should do to you, do ye even so to them. This is an infallible rule, applicable at all times, and in all circumstances. Our blessed Savior expressly enjoined this affection; and stiled it a new commandment, because, under the Gospel, it is more fully and particularly explained, than it was under the ancient economy. Treating of this important subject, how plain and forcible is his language! Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy: but I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; for if ye love them which love you, what reward have ye? Do not even the publicans the same? Be ye therefore perfect, even as your Father which is in heaven is perfect. In respect to the extent of this affection, we observe, that it is so widely and so generally diffused, as to embrace the universe.

But how does the exercise of Christian affection fulfill the law? The whole Decalogue our Savior comprises in two commands…Love to God and our neighbor; because there is nothing commanded but what may be comprised in them. The apostle brings all into one, and says, Love is the fulfilling of the law. And the whole is included by our Savior, when he says, All the law is fulfilled in love. The whole of religion is often represented by one Christian virtue; because one branch of duty cannot be regarded without a love to the whole. If we truly love our neighbor as ourselves, in obedience to the command of God, we cannot fail to love him who gave the command; and thus the law is fulfilled. But, if any love not his brother, whom he hath seen, how can he love God, whom he hath not seen? To love our particular friends and relatives, from whom we receive, or expect, kindness, is only to love ourselves.

II. The influence of this temper on individuals and on society.

Of all the systems of religion which have been devised, and the laws of the wisest legislators, none like this was ever calculated to render society happy. False systems of religion, invented by interested men, have breathed a spirit of revenge and cruelty. The various codes of civil laws which men have enacted, could look no farther than to an outward obedience. But the system of inspired truth enjoins the purest morals, and forbids every malevolent disposition. It breathes love and good will to men. Conformity to this sacred rule, will make the most perfect society. The spirit of love, which it enjoins, carried into effect, will subdue all the rough and turbulent passions, and make earth resemble heaven in concord, harmony, and order.

The influence of this temper on individuals, families, and society, is highly important.

On individuals it has a salutary effect. Those who are influenced by this, will be much engaged in devising means for the relief of the indigent and oppressed, in silencing the tongue of slander, and extinguishing the flames of contention. Amiable in their lives, gentle in their manners, benevolent in their dispositions, they labor for a general diffusion of happiness. The influence of example extends far and wide. As one sinner destroys much good, so one good man prevents much evil. His exemplary deportment is a constant reproof to the wicked, and restraint from those enormities, into which they would otherwise be hurried. Thus shall we be led to the industrious pursuits of our appropriate business; and society, so far from groaning under the burdens which we impose, will rejoice in us as her ornaments of grace, and pillars of support. When the members, that compose the body politic, are duly solicitous to discharge the duties which appertain to their various and respective spheres; when they are not infatuated with any unsuitable desires of preferment, or of advantage over others; when they are meekly content to fill the circle of duty marked for them, and are anxious only to secure the plaudit of their God, then society is filled with order, peace, and happiness.

On families its influence is no less happy. It excites in all the members a mutual affection. Each feels an equal interest in the other, and in the whole, as in his own, and will indulge no partial feelings. As in the human body, when one member suffers, all the members suffer; and when one rejoices, all rejoice; so in a family where its members are all thus influenced, there can be no enjoyments, or sorrows, in which all do not partake. Behold how good and how pleasant it is for brethren to dwell together in unity! As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forever more.

This principle will have a benign influence on society. It is indeed its cementing bond. Without this, the strong foundations of the earth give way, and all the tottering superstructure falls into dust and ruin.

Without religion, no society of men can exist and be happy. This remark, founded on reason and revelation, is confirmed by the experience of ages. All nations have had recourse to religion of some kind or form, to support their civil institutions, to give efficacy to their laws, and to induce obedience from those for whom laws are enacted. Remove the restraints, which this lays on the passions and lusts of men, and no rulers, how wise and virtuous soever, will be able to execute the laws, or administer the affairs of government. On rulers its influence is important. It will induce them to study the things which will best comport with the general good. Considering themselves as guardians of the lives, interests, and happiness, of the people, not clothed with authority to sport with their liberties, they will not seek their own aggrandizement; but, as the ministers of God, they will rule for him, and be just and righteous in their administrations. Judgment will be their robe and diadem. The laws which they enact, will be just; and they will be mercifully executed. Disinterested in their public conduct, they will not suffer themselves to be governed by personal favor, nor prejudice, nor private advantage. Truth and integrity will possess their hearts; affection and tenderness will guide their ways.

The civil ruler stands connected with the people under his authority, as a father to a family, and should govern with impartiality. He pities those who err; but uses the rod of coercion with firmness. He is a terror to evil doers and a praise to them that do well. His example also will be such as will conduce to the public good. He who is governed by no principle of virtue, will be regardless of his conduct; and a vicious ruler is a curse to a community. The fountain being impure, the streams will partake of its pollution. Prone to evil, as degenerate men are, they eagerly embrace the vices of those who move in elevated spheres; and the wisest laws, with the evil examples of those who make and those who execute them, will be unavailing. The Most High will vindicate the dignity of his word. Those who honor him, he will honor; and no one honors him who lightly esteems his laws and institutions.

The history of God’s people in former ages, and the experience of the pious in this age, concur in testifying to the truth of this declaration. Indeed the elevation of virtuous and holy men only is an honorable elevation; but the elevation of unprincipled and infidel characters is that shame which shall be the promotion of fools. The customary expressions of honor, are obvious contradictions to their true character. Their infidelity and their sins prove them to be a satire. In the moments of sober reflection, if to characters of this description there be any seasons which may be properly so designated, they will feel them to be such.

The thinking part of the community possess too much wisdom to respect them in their hearts. They may have dignities conferred on them, I mean names of honor, and offices of authority and confidence; but cannot expect to be esteemed by the valuable part of society.

Religion alone entitles to the honor that is truly worthy of the desire of a rational mind. Every other claim to elevation must fail for want of support.

The Most High is the source of all true dignity; and everything that is worthy the name, must be derived from him. How then can there be any propriety in raising men to honor and authority, and thus assimilating them to him, when they are so totally unlike him in wisdom, benevolence, and holiness? It is interdicted not only by reason and sound policy, but also by the unerring standard of truth.

“To hold great power, and places of confidential trust, is a state of temptation, which every man cannot resist; and those who are wise will not accept a call to public service, until by examination, they find in their hearts fixed principles of fidelity. A bad man may seek elevation, but it is only a good man who cn bear it: and, it is not always attended with honor, for this depends on the principles and conduct of the person who is raised.” ¹

Piety towards God and benevolence towards men, should be exhibited in the whole deportment of rulers; and their support and power of directing, should co-operate with their disinterested and energetic exercise of office, in discouraging and abashing all wickedness, and in advancing the cause of truth, peace, and righteousness.

Rulers should therefore be, in the language of a justly celebrated father, “examples of piety, justice, sobriety, zeal for the glory of God, his day, house, and ordinances. A ruler is sometimes called a seal or signet, and possibly one reason may be, that whatever is engraven on them will leave its impression on their people, and therefore rulers had need take care that they bear the signet of undissembled holiness, that the impression on those under them may be holy. Superiors, by their example, give laws to men; their virtuous actions may do more to reform a vicious age, than all other methods. The good lives of such, carry authority and sovereignty in them.

“On the other hand, the evil examples of rulers weaken the hands of government, and spread a deadly infection, that wasteth at noon day. Their evil lives are a public invitation to others to follow them; and are as authentic passports to all manner of iniquity. And it is not to be wondered, if magistrates are rulers of Sodom, that those under their conduct will be people of Gomorrah.” ²

Rulers are ministers of God, and, therefore, should be nursing fathers to the church. In order to this they must feel an interest in Zion’s prosperity. If they do not, they are dangerous to the liberties and prosperity of the people. Influenced by selfish considerations, they will seek the subversion instead of the peace of the church.

The idea, that the opposers of religion will seek the true interests of the community, is a wild chimera, and a most dangerous error. They have no principle to guide them, no integrity of heart to direct them, no rule of duty, and no sense of the account which they must render to God, or just impression of a day of judgment. Would any entrust their private concerns in such hands with that confidence, which they would feel in those, whose actions are regulated by the word of God? And will they commit the dearest interests of their country, its liberties and religious institutions, to those who have no sense of their accountability, and are uninfluenced by the retributions of an eternal state? The ruler, who is duly influenced by a love to his neighbour, will rule in the fear of God; will feel the cares of his people, and their interests will be all his own. A regard to the benevolent principle, which the text inculcates, will make good subjects, as well as good rulers. They will be submissive to good and wholesome regulations, easily restrained from evil, and from choice, and a sense of duty, not from servile dread, obey those who are placed over them in the Lord. They will render to all their dues, tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor; and they will owe no man anything, but to love one another. This will harmonize the feelings of people, subdue that contentious spirit which so often disturbs the peace of society, and prevent those partial feelings, which excite men to seek their own, without regarding the welfare of others. They will be ready to every good work—every office of kindness and generosity; to administer to each other’s necessity; to dwell together in unity; to study the things which make for peace, and the things whereby one may edify another. Thus men become imitators of Christ, whose nature is benevolence, and who is emphatically the Prince of Peace.

Were every heart thus expanded with benevolence, it would give the greatest security to the State. It would be a far better defense than walls and bulwarks; and, like a phalanx, impenetrable by the assaults of the most formidable enemies, would strike them with terror and dismay. This would strengthen the nerves of civil government, give firmness to her councils, and energy to her laws. Under its influence, men would dwell secure; the cry of oppression and violence would no more be heard; but mutual good-will, and a friendly interchange of kind offices, would enliven every circle of domestic enjoyment.

We proposed to make some remarks,

III. On the dangerous tendency of a contrary disposition.

A spirit of discord, and party rage, in a society, state, or nation, carries with it the most deadly evil. It endangers their rights and liberties, civil and religious. Where contention is, there is every evil work. Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand.

This malignant spirit, in its principles and influence, is directly the reverse of that benevolence of which we have been speaking. It is the stain and reproach of a people. It blasts every blessing within the sphere of its influence, destroys public confidence, weakens the sinews of government, invites rapacity, injustice, violence, and bloodshed. It calls into operation those passions which disturb the peace of all around them. Under its influence, men are displeased with every passing occurrence, and with all with whom they have any concern. Uneasy under the restraints of religion, they vent their displeasure against those who minister in holy things; they foment discord in society; labor to break its sacred bond of union, and excite jealousies against those who wield the sword of justice.

The conflicting passions excite a constant tumult within, break out with impetuous fury, and bear away the dearest blessings in their progress.

In families, those small societies united by firm compact, how dreadful are its effects! The views of its members clash! Instead of servant, cordial affection, bitterness, wrath, malevolence: Instead of seeking the general good, each is making separate interest, and is unfeeling to the wants of the other.

Rulers of this description are consulting their own private emolument and family aggrandizement, instead of the public good. They do not rule for God; but for themselves…are haughty, imperious, looking down with supercilious contempt on those who move in the humble walks of life. One sets up against another, each forms a party to himself, and attempts, by every possible mean, to raise himself on the ruin of others. To carry into execution his plans, he inflames the passions of men; and hence the community is kept in a constant ferment!

When a nation is composed of many such members, the effect is such as might well be expected. They will bite and devour one another, until they are consumed one of another. This contentious spirit destroys the social bond, by which the members are connected, and often ends in the destruction of one, or the other, and sometimes of both of the contending parties. In small societies its effects are awful; in larger, they are similar, but carry with them more dreadful destruction.

The strength of a nation, under God, depends on its union. By weakening the sinews of government, countenancing injustice, violence, and party rage, it becomes enfeebled, distracted, convulsed in every nerve, and the symptoms of death are visible. In such a state of things, what security can there be of property, or even of life?

A nation divided against itself, is exposed to the intrigue of its enemies, and to fall an easy prey to the first assailants. Look into the history of former nations, and learn the cause of their downfall. The ancient republic of Rome, for a time, flourished, the seat of learning, the fountain of riches, the mistress of the world; but, divided in sentiment, torn by faction and contending parties, she fell a prey to their rapacity, and the lives and liberties of the citizens became subject to the will of a tyrant. United she stood, but divided, she fell from her former glory!

The Jews, by internal faction, were reduced to the Roman yoke. This has eminently been the case with republics in our day….with Holland, Switzerland, Geneva. It was the policy of their enemy to divide their councils, to blow up the flame of contention among the people; and thus they became an easy prey to his conquering arm.

Our own country has been threatened with destruction. We have been involved in dangers from our foreign relations; but much more from our divided and distracted state among ourselves. Our principal danger resulted from our disunion and our want of Christian love.

The rules of our duty are plain; and their reasonableness and benevolence are attested by the consciences of men. The supreme moral Governor of the universe, in the revelation of his will, which is given to men, requires that they be holy; that they resemble him in his moral character; and without this assimilation, they have no part nor lot in the felicity prepared for them that love him.

God, the giver of every good and perfect gift, is likewise the guardian of our rights, and of those of all his creatures; and his dreadful anger is excited by every invasion of them, either by superior strength, or subtle artifice and intrigue.

To disbelieve or even to doubt of the truth of religion, is unfriendly to patriotism; it checks, it extinguishes all benevolent sentiments in the human heart, damps all the ardor of the soul, chills the bosom, and paralizes the nerves of the body politic.

When the greatest affairs of the State are committed to those in all whose thoughts the supreme Governor has no place, they must be managed in a manner that can yield no satisfaction to its enlightened citizens; but in a manner that cannot fail to fill them with mourning and tears. Can it be reasonably expected, that those of this description will feel disposed cordially to relinquish their pursuits, yield to another’s judgment their designs, and sacrifice their personal advantage to promote the welfare of the community? To require this of them would be taking away their gods. Their private interest is the ultimate object of their desire and pursuit. What, will they relinquish their supreme good? Ah, how impotent is reason, and how quickly are all its bonds loosed and dissolved, when those of religion are broken, and unable to subdue the wills and restrain the tumultuous and riotous passions of men! If there be, who can felicitate themselves in a state, in which they are without God, and without Christ, in the world, and therefore without any good hope through grace, we have reason to think that they have already a foretaste of that torpor, that mental stupidity, on which they calculate as the ultimate allotment of men!

What security will be found to soothe and tranquilize the bosom of the governed, when no bond is fixed on those to whom they have committed the most sacred earthly betrustment? What will ensure the right exercise of the authority reposed in them? What, besides religion, will give magistracy the confidence of those who have put the power in their hands? Is there anything else which can induce the various classes in society to embark in the cause of patriotism? Is there anything else that can make constitutions of civil polity, and the administration of the laws, a real advantage to the community; or that can ensure to the rulers of the people a support of their power? What other prop has ever been found sufficient, so to maintain the authority of those in office, as to enable them to exercise it in that manner, which is essential in order to effect its beneficial objects?

Society, which relinquishes some rights, and elevates to authority and trust, some of its members, to secure to all their lives, liberties, and fortunes, and promote the common good, will claim the right to resume that authority and trust, when they think they do not derive from this source the good which they contemplated.

If the ties which bind society be acknowledged, I would ask in what manner the beneficial objects of authoritative institutions are to be sought and acquired? In what manner are disputes to be decided, contentions settled, and individuals shielded from reciprocal attack? What credit is to be given to the testimony of those who have no fear of God before their eyes? With men of such principles, no oath can be of any advantage.

Without reverence for the being and perfections of Jehovah, the proceedings of all legal processes must be attended with extreme difficulty, and succeeded by dissatisfaction. What a multitude of habits are opposed to the good of society, which however are not cognizable by the civil institutions! The most enormous sins are frequently practiced in so concealed a manner, that they are not perceived: and such are the numbers and force of the offenders, that they will not be afraid of the power which is impotent to punish and coerce.

On the ground of infidelity, men can repose no confidence in each other. The weak become the victims of the strong, and the artless a prey to the subtle.

The subject naturally applies itself to rulers, ministers, and people.

1. To Rulers…The legislators and chief officers of the State, who are this day gathered before the Lord in his courts, will permit me, without fear of offence, to discharge my duty in the application of this subject to them.

May it please your Excellency, ³

The language of adulation we presume would be as disgusting to the Christian magistrate to receive, as it would be improper for the Christian minister to offer. We have no reason to doubt, it is the first of your Excellency’s wishes to render certain the divine approbation. Feeling your dependence on God, and acting for his glory, you will most assuredly secure the protection of his providence, and the supports and encouragements of his grace, which alone are adequate to the cares and burdens of office.

You need to feel the influence of religion, peculiarly as your duties are greater, and your trials are more severe, on account of the elevated situation which you occupy.

You are favored with an opportunity to do much for God, his cause, and kingdom, in the world, and to promote the welfare of society; and, in the consciousness of thus acting, you will enjoy much more than it is in our power to bestow. And when the distinctions which obtain in the present state shall all be done away, you will enjoy immortal honor and glory.

You, Honorable Councillors, Senators, and Representatives of the State, will naturally feel an interest in the subject. To you it suggests the importance of exercising this benevolence in your own breasts, and diffusing its salutary influence to all around you.

In your important and dignified stations, this virtue will shine with a pleasing and brilliant lustre. Under its benign influence, you will rule for God, and study to promote the spiritual as well as temporal interest of the people. Ye are gods, and as such should imitate the moral perfections of God, imitate his government, which is righteousness, justice, and benevolence. But, remember, though you are gods, you must die like men! The grave levels all distinctions, and brings all to their final account. Influenced by these considerations, you will discharge with fidelity the duties of your several stations; you will encourage religion, and respect its holy doctrines, laws, and institutions. The most successful attack which the enemies of Christianity can make on religion, is by discouraging its institutions, and causing them to be neglected.

If the public dispensation of the divine word and ordinances were neglected, men would fall into gross ignorance of God, and holy things; and the light of the Gospel would be succeeded by the midnight darkness of paganism or infidelity.

I am well aware, that, in the opinion of some, civil government has no concern with religion. I know also that religion will stand without the aid of civil government, and even with all the opposition it can raise; but civil government cannot stand without the aid of religion. And is it not for the interest of magistrates to give all the support in their power to the institutions of that religion, which is essential to their political existence? The preaching of the Gospel lays the most powerful restraint on the passions of men. It humanizes and renders them social and submissive to good regulations.

They have no right to bind the consciences, which ought to be left free and unrestrained.

Magistrates, like others, are accountable to God for the discharge of their official trust; and are equally concerned to approve themselves to God, that they may receive the final rewards of the just. They are interested in the peace and prosperity of the people; and is it possible, that they can be prosperous and happy, when the Gospel has lost its influence, and the passions of men are without restraint?

Influenced by the benevolent principles which have been recommended, Legislators, you will do all in your power to encourage the University, and other literary institutions in this State. You need not be informed of the importance of doing this. Attention to literary institutions is essential to the good instruction of the young, the order of society, and the transmission to posterity of the invaluable blessings of civil and religious liberty, as a fair and unimpaired inheritance. If this be wanting, error and ignorance will abound; and rudeness of manners will rob them of all the blessings, and unfit them for the duties and enjoyments of the social state.

Remember, they will soon be the conductors of the affairs of our country. O, suffer them not to grow up in ignorance and licentiousness, for want of the proper means of instruction, and the restraints of government. Above all, remember, that they are candidates for eternity, and that, under God, you are to be instruments of their happiness, or misery forever! You will not only enact wise and good laws, but see that they be enforced. In this way you will be a terror to evil doers, and a praise to them that do well. In this way you will manifest a benevolent regard for their immortal interests, and for the peace and prosperity of the community.

In these your laudable undertakings, we bid you God speed. May the presence of Almighty God be with you in your councils, his smiles be upon all your deliberations, and his future approbation your crown of glory.

2. The Ministers of religion will feel the importance of living under the influence of this benevolent principle. This should be conspicuous in our lives, and in all our public labors. If we have imbibed the spirit of the Gospel, it is this which has induced us to a voluntary abandonment of the riches and honors of the world; and to take up with a scanty subsistence for our unremitted labors. It is this, which induces us to spend and be spent in the service of our people, for their spiritual profiting; to meet, undaunted, the frowns and reproaches of the enemies of our religion, and patiently bear, when those, whose good we seek, repay our love with hatred. Animated by this noble spirit, let us go on in the work of the Lord. By our meekness, gentleness, and benevolence, we shall bear down everything which opposes our progress. Should we be called to suffer in the cause of truth, let us remember we have a glorious pattern set before us in the Gospel; and that it is enough, that the disciples be as their Lord. Let us preach and pray with zeal, engagedness, and fervor, in season and out of season; and reprove, rebuke, and exhort, with all long-suffering and doctrine.

Our work is solemn and important, our responsibility great, and if we be faithful to our trust, our reward will be glorious! If we be instruments of diffusing the benign influence of our holy religion, we shall do much to strengthen the hands of our civil fathers, to avert the threatening judgments of Heaven, and advance the real prosperity of our land. We shall administer spiritual consolation to those who are its proper subjects, save their souls from death, and receive the approbation of our Judge.

3. People of every class, imbibe the spirit of the meek and benevolent Jesus. This will be your highest interest, and your greatest glory. It will give you peace within, which passeth all understanding. Acquaint now yourselves with God, and be at peace. Believe on the Son of God, devote yourselves entirely to him, and his love will constrain you to lay aside all wrath, and malice, and evil speaking, and to cultivate love and good-will to all men. Avoid a contentious spirit, the fatal rock on which many have been dashed; the worm at the root of every social and civil blessing.

We have reason to tremble that iniquity abounds, and the love of many waxes cold. How many are there, who profane the name of God; who flight and contemn his ordinances; who violate his laws, and neglect the worship of his sanctuary! How many who are found wanting in that love which is the fulfilling of the law; who are covenant-breakers, unjust, unmerciful! For these things, cometh the wrath of God on the children of disobedience. How has our nation been torn and rent with intestine division! Discord has stalked through our land, and threatened to spread desolation and ruin over our fair inheritance!

Let us all strive to cultivate peace and mutual good will. Guard against party spirit. It is political frenzy. Look to the merit of your candidates; select from among your brethren the most wise and discreet to fill the seats of government; and then see that you fill the sphere and duty assigned you, and be always ready to attend to the calls and exigencies of the public. Train those who are committed to your care in the way in which they should go; teach them to reverence our holy religion; guard them against the poisonous writings of infidels; restrain them from all profanation of the name, the day, the law, and institutions, of Jehovah; and impress their minds with their need of a vital union to Christ. They are soon to stand in your places, and to take the lead in the civil and religious interests of our land. How important is it that they be guided right. It is of infinite moment that their minds be enriched with correct and confirmed principles of religion; and that they be governed by its sacred dictates in all their conduct.

Finally, if all were governed by the principles, which have been suggested, how happy would be the state of society! There would be no violence, nor oppression, nor complaining in our streets. This earth would be a striking resemblance of Heaven, where nothing will ever enter that defileth or worketh abomination, or maketh a lie. But whatever may be the state of society in general, in this sinful world, those, who are conformed to the blessed and adorable Jesus in their temper and practice, will enjoy the richest consolations! It will be well with them amidst all the trials of life. With them it will be well amidst the revolutions of nations! with them it will be well in the trying hour of death! And when earth shall be convulsed, the elements shall melt with fervent heat, the Heavens shall be wrapped together like a scroll, and all shall be gathered before the judgment seat of Christ, they shall receive the remunerations of the blessed.

Endnotes

1. Dr. Strong’s Election Sermon.

2. Pemberton.

3. This address was delivered to Governor Langdon, being still in the Chair.