Era or Event: 1770s-1780s: War for Independence

Ammi Robbins (1740-1813), brother of Chandler Robbins, graduated from Yale in 1760. He was pastor to a Congregational church in Norfolk, CT (1761-1813) and served as chaplain to General Philip Schuyler’s brigade at Albany (1776). Robbins preached this sermon in Connecticut on May 14, 1789.

A

S E R M O N,

DELIVERED IN PRESENCE OF

HIS EXCELLENCY

SAMUEL HUNTINGTON, Esq. L.L.D.,

GOVERNOR,

And the Honorable the General Assembly of the

State of Connecticut,

Convned at Hartford, on the Day of the

ANNIVERSARY ELECTION.

May 14th, 1789.

By AMMI R. ROBBINS, A. M.

Pastor of the Church in Norfolk.

“And the kingdom and dominion, and the greatness of the
kingdom, under the whole heaven, shall be given to the people
of the saints of the Most High, whose kingdom is an everlasting
kingdom, and all dominions shall serve and obey him.”
Dan. vii. 27

At a General Assembly of the State of Connecticut, holden at Hartford, on the Second Thursday of May, A. D. 1789.

ORDERED, That Dudley Humphry and Giles Pettibone, Esquires, return the Thanks of this Assembly to the Reverend Ammi R. Robbins, for his Sermon delivered at the General Election, on the 14th Day of May, A. D. 1789, and request a Copy thereof that it may be printed.

A true Copy of Record,
Examined by
George Wyllys, Sec.

D A N I E L, ii. 44.

In the days of these Kings, shall the God of Heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; but it shall break in pieces, and consume all these kingdoms, and it shall stand forever.

WHEN our Lord Jesus was about to ascend from earth to heaven, having finished the glorious work for which he came, he gave in charge to his immediate followers, to go forth and disciple all nations. This commission he was pleased to preface with these words: “All power in heaven and in earth, is given unto me.”

This same divine person many ages before, appeared to Moses, the Hebrew law-giver, and spake from the burning bush, when he gave him commission to go for the redemption of his people from their severe bondage, by the name of “I AM THAT I AM:” And told him to say “I AM” hath sent me. It was HE also who, many years after, appeared to Joshua, the commander in chief of the Hebrew bands, by the name of the “Captain of the Lord’s host.”

In the Proverbs of king Solomon, divinely dictated, under the name of Wisdom, this same divine Being makes no hesitation to declare, “By ME kings reign and princes decree justice; by ME princes rule, and nobles, even all the judges of the earth.”

His holy apostle declares that “God hath exalted him far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come:” that “all things are put under his feet,” and that “he is given to be head over all things to the church.”

From all which we safely conclude, that absolute DOMINION belongs to the Lord Jesus Christ. And that all the limited authority, dominion and power, to be found among men, is, either mediately or immediately derived from him.

“The power of those who are exalted to seats of government,” said a venerable father on a like occasion, almost a century past ¹ is from HIM. Whatever the particular instruments or means of conveying this power, and vesting it in these and those particular persons, may be: yet the power itself is from God, a ray of His. In elective states where persons are advanced by the suffrages of others, to places of rule, and vested with civil power; the persons chusing, give not the power, but God. They are but the instruments of conveyance, and do but design, i.e. nominate, the persons that shall receive it from Him.”

Hence it is HE, who in his holy providence, putteth down one, and setteth up another. He exalted even heathen princes—raised up a Pharaoh, called Nebuchadnezzar his servant, and Cyrus his shepherd and his anointed.

This divine Immanuel was pleased, in the visions of the night, to give to an heathen despot, some intimations of the glory and success of HIS KINGDOM on earth.

It is hoped it will not be thought unseasonable, if the speaker humbly invite the attention of this very respectable auditory for a few minutes, to that KING and KINGDOM which hath no end. Especially when it is remembered that it is his duty and business, to study its laws and maxims, to endeavor to proclaim its beauties, and to persuade his fellow-men, to seek first its righteousness, prosperity and glory.

The context, it is presumed, is so well remembered by all who consult the sacred pages, that it precludes the necessity of any rehearsal. The image that appeared to stand before the astonished prince, is so particularly described and so minutely interpreted, as renders a repetition needless. Great numbers in this auditory have, no doubt, received profitable instruction, as well as pleasing entertainment, in reading in ancient history, a more full account of the prophet’s prediction, of which this chapter contains only the out-lines.

We may observe therefore, from the text, that a glorious kingdom is to be set up; and that it is to be set up, in the midst of the changes and overturnings of earthly dominion and greatness. Agreeably to the prophet Ezekiel, who was contemporary with the one who gave us our text. “I will overturn, overturn, overturn it, i.e. dominion, and it shall be no more.”

Thus the Chaldean dominion was transferred into the hands of the Persians; thence into the hands of the Grecian conqueror, and from the Greeks to the Romans. This last empire arriving at the highest pinnacle of earthly glory: HE, whose right it is, even the Lord from heaven—the Lord Jesus appeared to lay the foundation of this kingdom spoken of in our text.

Be pleased further to observe, that this kingdom shall never be destroyed. While the formidable empires and mighty kingdoms of this world, in their turn, rise and fall, yea, become extinct and forgotten; this kingdom shall abide and remain—shall out live and be an attendant on the funeral of all the short-lived dominions of the earth. Moreover, that it shall brake in pieces and consume all those that are in opposition to it; or bring into it, crowns and scepters—absorb all earthly powers, and make them contribute to its progress, advancement and glory.

I have now to ask your attention, to the supreme RULER in this kingdom—The nature of its laws and maxims—and the character of its subjects.

The supreme ruler in this kingdom is none other than the Lord Jesus Christ. He who made all things, and by whom all things consist. He who thought it not robbery to be equal with God: but made himself of no reputation, and became obedient unto death, even the death of the cross. And this, that he might erect a kingdom on earth, and with such subjects as a lapsed world is composed of; even sinners and transgressors against their God.

For this, it was necessary that he should purchase and redeem them, and that with the price of his own blood—That he should assert the rectitude of the divine administration, the equity and goodness of his LAW; which could not be, but by his obedience and sacrifice. This therefore he cheerfully undertook. “Behold I come, in the volume of the book it is written of me, to do thy will, O God.” In order for the accomplishment of which, he appeared meek and lowly; submitted to the reproaches and indignities of wicked men—to be accounted mean and contemptible, and when he was reviled, reviled not again. He was full of philanthropy, went about doing good, and was emphatically the sinner’s friend.

His obedience in his threefold character, as a Man, a Jew and a Redeemer, was perfect and persevering; his sufferings and death meritorious, and his resurrection and ascension, certain and triumphant.

This divine Ruler is possessed of every perfection suited to be the great head of this kingdom. He is now continually operating in the course of his all-governing providence, with such wisdom, power and goodness, as to make all things subservient to his grand design, in bringing glory to God, and happiness to the system of intelligence. “He maketh his angels spirits, and his ministers a flame of fire.” He conducts the affairs of this world in such a manner, as is best calculated to promote, and most wisely adapted to advance, the interests of this kingdom on earth. When “the heathen rage and the people imagine a vain thing:” He sitteth in the heavens and laugheth at their folly. When the kings and potentates of the earth take counsel together, and set themselves against him; “He dasheth them in pieces like a potter’s vessel.”

From the earliest ages, He hath so ordered the events of time, that the rise and fall of nations—the revolutions and changes which have come to pass, among the generations of men; have all contributed to bring forward the mediarorial plan, and will, in issue, produce a large revenue of glory to the Lord Jesus Christ.

Nor is this kingdom propagated by fire and sword, or by the arts and stratagems of war; by which indeed most of the kingdoms of this world have been set up and established: but by the still small voice of the Divine Spirit — by heavenly influence on the minds of men; without noise, pomp and magnificence: For “this kingdom cometh not with observation.”

This supreme King of Zion, not only disappoints and confounds the devices of those who are in opposition to his kingdom; but rules in the hearts of his people by love. As his administrations are all wise, just and good; so the laws, precepts and maxims by which he governs, are excellent and divine. To these then in the next place, I am to ask your attention.

This is the only absolute monarchy we know of, that is without its faults. Monarchical government, we may, perhaps, be allowed to say, is the best in the universe, provided the monarch be wise, just and good. But such are the imperfections and corruptions attendant on lapsed degenerate men, that it is exceedingly dangerous to erect such a government in our world; lest oppression and violence should stalk uncontrouled, and misery and wretchedness be still more accumulated among the children of men.

The history of past ages exhibits a hideous portrait of the dismal effects of absolute despotic government. “What mighty blessings to mankind,” remarks a worthy divine ² on a similar occasion, “were the famous Ninus, Nebuchadnezzar, Alexander, yea even Caesar, and later heroes of the sort; who have been celebrated in the records of fame? What did they ever do, but butcher mankind? Ravage, rob and plunder millions better than themselves? And to what other end, but to serve their own lawless and unbridled lusts? What were their most celebrated virtues, but the wonderful generosity of giving those riches, honors and privileges to some of their slaves, which they had first unrighteously gotten into their power, and taken from others?”

But in the government we are contemplating, although it is absolute monarchy, it is, nevertheless, the most wise, equitable and mild. The laws in this kingdom are, indeed, calculated to bring glory and dignity to the prince—to exalt the sovereign: yet also to secure the liberty and felicity of the subject.

A FUNDAMENTAL law in this kingdom is Love. “Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself.” On this, all the rules, statutes and maxims of this kingdom are founded.

As the glorious Ruler himself was full of love to God, and benevolence to mankind, so he requireth the exercise of this capital virtue, in all his subjects. This constitutes order and peace, and lays a foundation for a most agreeable and happy society.

JUSTICE, integrity and uprightness, are urged, as most essential requisites for the conduct of all the subjects of this kingdom. It is a most important maxim given and insisted on, by the glorious Legislator, “As ye would that men should do to you, do ye also to them likewise.” This is that which the Lord requireth, “to do justly and love mercy.”

It is an important direction in this kingdom to render to all their dues. Various are the relations and different the offices to be sustained in social connection, whether in civil or religious life. And hence different duties and obligations arise; according to the various stations among men, in which, by divine Providence, they are placed. Hence rules are prescribed. He that ruleth is required to rule “with diligence.” And to “be just, ruling in the fear of God.” To be a “terror to evil-doers, and a praise to such as do well.” He is to consider himself as “God’s minister,” attending continually on this very thing.

Or subjects it is also required, that they submit to the ordinances of men”—and “be subject, not only for wrath, but also for conscience sake.” And of him that teacheth, it is required “that he wait on teaching”—and give himself wholly to these things, that his profiting may appear.” In a word, the rule is, “let every man abide in the calling wherein he is called”—and “render to all their dues, tribute to whom tribute is due, honor to whom honor, and fear to whom fear.

BENEFICENCE is also required of the subjects of Christ’s kingdom. Not only that benevolent affection be exercised; but that it be expressed in beneficent actions and conduct towards our fellow-men. The rule adopted is, “look not every man at his own things, but every man also, at the things of others.” In opposition to that narrow and contracted selfishness, which is so incompatible with all moral and social virtue.

TRUTH and sincerity, in opposition to hypocrisy, and artful dissimulation is strongly urged, as a necessary regulation for the conduct of the subjects of this dominion. An open and honest frankness in communication, with “yea, yea, nay, nay,” inasmuch as “whatsoever is more that this, cometh of evil.” To these may be added, sobriety, temperance and charity, as distinguishing ornaments of those who belong to a kingdom which is never to have an end.

I only add here, that cheerful, uniform and persevering obedience to these, and all the commands of Christ Jesus, is strictly enjoined: For it is “he that endureth to the end, that shall be saved.” But the bare mention of all the laws and maxims of this kingdom, would be to copy a considerable part of the New-Testament. Give me leave to suggest one thought more, under this head of discourse and it shall be dismissed: and that is, that as the laws in this kingdom are all founded in consummate wisdom; so they are not too many, nor too few—they need no amendments, nor do they ever require any repeal. Such is the imperfection that attends the human-kind, that the wisest constitution that can be formed by men, and laws and statutes thence arising, may, and often are, attended with mischievous and unhappy effects. Nor is it possible to foresee, with precision, their operation, so as to prevent them. Hence ariseth the necessity of alteration and change, in legislation, and consequently in administering upon it. But instability in government, ever disposes to discontent and faction. These things are in a greater or less degree, necessary attendants on this imperfect state—such is the situation of our world. But in the kingdom of the Redeemer, the constitution is perfect—the laws and rules consummately wise, and the administration, of consequence, perfectly equitable and just.

I have now in the last place, to request your attention to the character of the subjects of this dominion, of which we have been speaking. And if in doing this, we find the principal outlines of the truly virtuous and godly man—the chief characteristics of the real Christian; it is hoped, it will not be deemed a misspending the time. For I may presume to assert, that it is our highest honor, and will be our greatest felicity to be truly religious—to be real Christians; whatever be our stations and employments in this uncertain world. The speaker would be understood therefore, by delineating the character, humbly to recommend it.

The subjects of this kingdom partake of the same spirit and temper of their glorious Ruler and Lord—and they walk in some measure even as he walked. They are endued with a principle of real virtue, being born from above. This lays a foundation for virtuous conduct, and holy practice, both towards God, themselves, and mankind. They exercise “Repentance toward God, and Faith in the Lord Jesus Christ. Sensible they are sinners, and of consequence, under a forfeiture of the divine favour: they look to the free mercy of God, through the atonement of Christ, for pardon and acceptance unto eternal life. They are (acting in character, and in this view it is intended to consider them) strongly attached to their Prince. They are voluntary in his service—are not subjects by constraint; but find that in being obedient, and in “keeping his “commands there is a great reward”—and that “his yoke is easy and his burden light.”

Such is their love and attachment to their Sovereign and Lord, that they have a tender concern for his honor and interest, and his glory ever lies near their hearts: For when they “behold the transgressors they are grieved.” As they love God, so they love mankind—they are disposed, as they have opportunity, to do good to all. They love not only their friends, but their enemies. Their benevolent affection is not bounded by their peculiar connections, nor circumscribed with their own community or nation: but their philanthropy extends to all mankind.

Another characteristic of the subjects of this kingdom is, they are solicitous to approve themselves faithful in their stations. Agreeably to the rule given: “Let every man abide in the same calling wherein he is called.” And are diligent in improving the talents committed to them, be they more or less; feeling the weight of that charge, “Occupy until I come.”—They keep in mind, that they are amenable to their glorious Lord, for the privileges they enjoy, and betrustments [entrustments] committed to them. They fear the doom of the slothful servant, and are anxious to obtain the blessed Euge pronounced on the faithful ones.

Moreover the subjects of this kingdom are quiet and peaceable members of the community, to which the providence of God hath joined them. They are disposed not to be factious, turbulent and boisterous; but rather to feel the influence and obligation of true patriotism—to seek the real prosperity and good of their country. Hence they feel bound by the precepts and example of their Lord, to discharge the duties they owe to their country, and in whose protection they share a part. From this consideration they will not murmur, much less refuse, to contribute their proportion for its security and defense: remembering that their blessed Lord, even after he had proved an exemption, ye wrought a miracle to pay his poll-tax.

I add, the subjects of this kingdom are men of prayer; and entertain a sacred regard for the Christian institutions. Whether in more exalted, or in humbler stations, they are not ashamed of Jesus and the cross of Christ. They love his Sabbaths, they attend on his worship and ordinances, and set a greater estimate on the light of his countenance and the communication of his grace and love, than they do on gold, yea than much fine gold.

In fine, they endeavor to keep a conscience void of offence, both toward God, and toward man. They are influenced, from a sacred regard to their God and their Saviour, to live soberly, righteously and godly in the world”—And in their habitual conduct, they are disposed to act as in sight of the solemn judgment to come—and with a serious view to the glorious and awful retributions of eternity.

Thus having an unshaken trust and confidence in God, and abiding under the shadow of his wings; they can be calm and sedate, in the midst of the boisterous tumults, and shaking perplexities of a tempestuous world—soar above its frowns—despise its flatteries—look with becoming indifference on its sublunary vanities—wait for a comfortable dismission from its vexations and evils—and hope and look, through grace, for the approbation of their Lord, and an open and abundant entrance into his kingdom of glory.

With pleasing contemplation we remark; how glorious is the King of Zion. Who will not fear, who will not love, this supreme Ruler. How glorious his person, how exalted his kingdom, how excellent his laws—how wise his administrations, and how happy his subjects. Is all power in heaven and earth given unto Him? Is it by Him, kings reign and princes decree justice? By Him, do princes rule, and nobles, even all the judges of the earth—and doth his kingdom extend over and absorb all others?—Then it is easy and natural to conclude, that all authority and power, short of Him, when viewed on a large scale, is only executive. By Him, and under Him they rule and govern, are executing his purposes, and bringing about the infinitely benevolent designs of his heart.

The Christian ruler, the really virtuous, who are in authority, will rejoice to subserve the interests of his kingdom. They will contribute all in their power, to promote the greatest good—the honor of the Redeemer and the best good of mankind. They will feel that it is a privilege, as well as an honor, to be by Him furnished with superior abilities, and placed in circumstances, so imitate their divine Lord in doing good—in seeking to diffuse happiness around them. And thus the Lord Jesus makes them happy instruments to promote his glorious purposes.

And indeed, this divine Ruler, in the course of his wise providence, doth so dispose and order events, that those who are not virtuous rulers, not friendly to his kingdom; but rather seek to oppose and hinder its progress, shall yet be under his control; so that they shall subserve his pleasure. For “the wrath of man shall praise him, and the remainder of wrath will he restrain.”

Not the most bloody tyrant that ever swayed a scepter, or disgraced a diadem, can go a step beyond his divine permission: nor a wicked Hazael be king over Syria, but by his designation. How animating the thought that the Lord Jesus reigns—that he hath a kingdom which shall know no end—and that he is gathering subjects into it, all around our world!

Notwithstanding all the opposition that hath taken place, and the many efforts which have been made to overthrow this kingdom, it still abides. It hath withstood the shock of its enemies for ages, and will still withstand them.

Great indeed, hath been the opposition to this kingdom in the world. Besides the pagan darkness which hath, for ages, brooded over the greater part of the earth—besides the awful delusion of that grand Impostor, the false prophet in the East—besides the tyranny and superstitions of the Roman Pontiff and his zealous votaries: there have been swarms of errors, wild enthusiasm and superstition, with a kind of religious frenzy and madness, which have prevailed in many parts of this more enlightened country. All which seem to promote increasing infidelity, and to obstruct the cause of the Redeemer, and the apparent progress of his kingdom: yet, blessed be God, great is the truth and will prevail.” This kingdom shall rise higher and higher, shall spread more and more, dispelling the clouds of darkness, and mists of delusion, before the glorious “sun of righteousness,” until it shall prevail over all the earth. “For the Gentiles shall come to his light, and Kings to the brightness of his rising.”

We also remark, The absolute necessity, and great blessing of good civil government. Wherever true Christianity, and the cause and interest of the Redeemer extends; there also civil government extends. Where the latter is now, but anarchy prevails, “there is confusion and every evil work:” to the total exclusion of the mild and benevolent maxims of the Prince of Peace. O! what gratitude becometh those, whom God is pleased to bless with good civil government?

“Inconsiderate men,” ³ as one observes, are apt to think government rather a burden, than a blessing; rather as what some persons have invented for their own particular advantage; than what God hath instituted for the good of all. This is, under him, the great guard and security of men’s property, peace, religion, lives; of everything here, for which it is worthwhile to live.”

And when we see men impatient under proper government, disposed to discontent and faction, to disseminate a spirit of contention—to “speak evil of dignities,” and despise their rulers: if the character of the subjects of Christ’s kingdom hath been justly drawn; it is indeed difficult, if not impossible to reconciled this character, with that of a real Christian; let their professions and pretensions be what they may.

“Tyranny and anarchy,” said another of our fathers, many years past, ⁴ “like fire and frost, though contrary in their natures, are, in many instances, much alike in their effects. A factious and ungovernable disposition in the people, does as effectually destroy the public happiness, as tyranny in the rulers. And a man has no more security of his life, or any of the enjoyments of it, when the execution of the laws is prevented by a mutinous temper of the people; than he would have if the laws were suspended by the arbitrary will of tyrannical governors.”

The maxims of the religion of Jesus, abundantly teach and inculcate, nay strictly enjoin, cheerful and ready subjection to civil government; and under its happy influence and protection they may hope and expect “to lead quiet and peaceable lives in all godliness and honesty.”

In a view of the glory of the kingdom of the Redeemer, and the certainty of its spread and progress in the world; permit me once more to remark—The importance of this new and extended dominion to which we belong—and which covers no inconsiderable part of this western continent.

May we not anticipate the joy that shall arise in every truly virtuous and pious mind, from a consideration that this shall be the Theatre on which, angels and men, shall behold the displays of the Redeemer’s grace, and the glorious enlargement of his kingdom?

It is a just remark of a truly great man, that the visible kingdom of Christ, from its first rise, is making its progress towards the West. A vast, an immense, yea in great part, an unknown territory lies before us in that direction. And, so far as it hath been explored, for fruitfulness of soil, mildness of climate, and superior advantages of inland navigation, equals, if not surpasses any other part of the globe. Hitherto it hath been occupied, by little more than savage beasts and savage men. Shall this be all; until it shall be consumed with the rest of the burning world? Surely not.

The special agency of Heaven was so visibly manifest, in the late American Revolution, as forced the acknowledgment of it, even from the inattentive as well as the attentive mind—from the profane and impious, as well as the virtuous and sober.

The Supreme Ruler, whose province it is, to tread out empires, and give them birth; hath, in his holy providence, laid the foundation of this new and extended empire. Nor is his hand less conspicuous, in the opening such a fruitful world before us; sufficient for the support of many millions of inhabitants; than also in inspiring such a remarkable spirit of emigration to the west. And this, not only from amongst us on the eastern shore of this continent: But also from various parts of the other. Hardy adventurous souls, quitting the narrow and barren limits that gave them birth, to go and dwell in a more goodly land. And thus lay the foundations for immense population and increase; and open the way for the progress of this kingdom, and spread the praises of the great Redeemer, in that land of darkness and “shadow of death.”

He must be very contracted in his views, who imagines that all these preparations, in Providence, are only for men to act over the busy scenes of a short life, in pleasure, voluptuousness and sensuality: or that earthly parade and show, is all that is intended. No, surely. ‘Tis no enthusiasm, ‘tis no utopian chimera, to hope and believe, that this kingdom shall there spread and prevail, and the Lord Jesus get to himself a name and a praise in those ends of the earth.

But I may not dwell, any longer on the pleasing contemplation. The important business of the day forbids; and requires that the discourse be shut up with the usual addresses.

I congratulate my friends, and brethren of this Commonwealth, on the joyful return of this pleasing anniversary. Great and distinguishing have been the mercies of the God of heaven to our nation and infant empire. And when we were in imminent danger of such internal convulsions and divisions, as, had they not been checked, portended our overthrow and speedy ruin; and this notwithstanding the infinite expence of toil, treasure and blood: Behold it hath pleased Him, by whose special providence, our empire was founded, to unite a great people, in strengthening the bands of union, in forming and adopting a Constitution, in a manner unequalled by, nay without a precedent among the nations of the earth.

With ineffable pleasure, the citizens of the United States, may once more behold HIM who is justly esteemed the Father of his country, and, under God, the Saviour of a great people; from the toils of war, tasting the sweets of his beloved retirement and domestic tranquility for a short season—at the united solicitations of a grateful and feeling people; again step forth, and though reluctant, take the Presidents’ Chair: to head, not the gallant heroes and veteran soldiers in the field; but the sage councilors in the cabinet—the august legislature of America.

With equal satisfaction, we also view that distinguished Patriot, whose invincible attachment to his country from early life, hath called forth his great exertions, not only by his instructive pen; but also in person, from Court to Court, as our Ambassador abroad: now, as a tribute of gratitude from his country, at their call, is pleased to take the Chair of Vice-President.

With no less joy we view the venerable Senators and Representatives of our nation, in general Congress assembled; with deliberation and firmness, unitedly exerting their wisdom, integrity and zeal, to heal the wounds, and cure the disorders of their distressed country, and render their fellow citizens both happy at home, and respectable abroad. Was the resolution and the establishment of our Independence, the “Lord’s doings?”—Surely this not less.

Great and distinguishing have been the mercies of God to this State in particular: and this day is a witness, of the patience and goodness of the God of our Fathers, towards us their children; in continuing to us, our civil and religious privileges of such inestimable worth.—We behold our fathers and brethren, who are constituted by the suffrages of a free people, the pillars and supporters of this state—the guardians of our precious immunities. And when in General Assembly met, as soon as formed, we view them resorting together, to the house of God, unitedly to look up to the great Fountain of Wisdom, “the Father of Lights,” and to implore his presence and direction with them. The weighty concerns before them call for it, virtuous citizens, will attend them.

Nor is it a small part of the joy that appears in the countenances of this numerous throng,–May it please your Excellency; for to you, Sir, I beg leave, with filial confidence, yet humble deference, more particularly to direct my discourse.—It is not one of the least felicities of this people, to behold you, Sir, at the head of your numerous brethren and citizens of this commonwealth. Especially when we consider you as one born and educated among us—as one who hath given early and continued assurances of your steady attachment to the best interests of your citizens, by a long series of public and unremitting labors both at home and abroad.

Shall we repeat our expressions of gratitude, for the eminent services you have rendered to this State, and to the United States? Although this may be acceptable, yet a consciousness of your own integrity and fidelity in your various important offices, I know, must afford you much greater satisfaction. You will permit me, Sir, as one of the ministers of the Lord Jesus, to request you often to reflect, that the eyes of God, and this people, are upon you—that as your office is high and honorable, so the duties of it are arduous and difficult. That you are accountable to Him, by whose providence, you are raised to your exalted station: and that “where much is given much is also required.”

You will often contemplate, with divine pleasure, the glory and importance of that King and Kingdom, which hath been the theme of the foregoing discourse. Nor will you be ashamed to be, and continue to be, a faithful subject of the Prince of Peace. To Him you will still repair, and on his grace you will rely, in all your trials, whether official or personal—even to Him who hath said, “My grace is sufficient for you.”

A becoming sense of your own insufficiency without divine aid—the sweets of an approving conscience, and the approbation of your Judge at last; will often bring you, with a spirit of humble dependence, to the throne of grace, with that petition which proceeded from one⁵ who presided over a greater people than your Excellency now doth.—“Give, therefore, thy servant an understanding heart, to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great people.”

Your Excellency, will suffer me to remind you, that as the Lord Jesus, who is the head of all power, hath, in his holy providence, furnished you with ability, and placed you in circumstances, to be eminently useful; so He will, one day, call you to render an account to Him your glorious Master.—Before whose tribunal, shall you and we stand, divested of every official distinction and titles of honor, which are peculiar to this world.

And now, That your Excellency may still possess the fullest confidence, and the warmest affection of a grateful people—a long and successful administration—the testimony of an approving conscience—the supports of religion through life—the consolations of divine grace at death—and the final approbation of your Supreme Judge; is our devout wish and ardent prayer.

Such, my indulgent auditors, is the imperfection that attends the wisest and best men, that they may sometimes, even in the great affairs of legislation, and in the appointment of executive authority, do that, which on further inspection, they are convinced is not wisest and best. For it is a received maxim, “Humanum est errare.” Therefore we find by experience that two different boards in the great representation of the people, is exceedingly useful and necessary: For “he that is first in his own cause seemeth just; but his neighbor cometh and searcheth him”—And “two are better than one.”

In such a government as ours, that there should be a check upon the great body in General Assembly, is found to be peculiarly salutary and beneficial.

The upper board of this great representation, in conjunction with his Excellency, and his Honor the Lieutenant-Governor, we consider as the representation of the people at large: and being promoted to that dignified station by the suffrages of the people through all parts of the State; they will, of course, be free from partial and local feelings, and consider themselves equally concerned for the whole body of their constituents.

You will suffer me then, May it please your Honor, and you Honorable Counsellors, just to remind you that, great is the confidence this people repose in you, when you are selected out from the many thousands in this commonwealth, to compose the circle around the council-board. Peculiar deference, esteem and honor is due from us to you, in your high stations: as also fatherly care, love and faithful exertion from you, honored Gentlemen, to us. The many proofs you have given of your ready discernment of, and regard for the real interests of the people, are not altogether unknown or wholly unnoticed. We request your Honors, still to exert your patriotic zeal and abilities for our good, and wish you at all times that “wisdom which is profitable to direct.”

You will indulge the freedom of a Christian minister, when he exhorts you among all the weighty concerns to which you are called; also to attend to that King and Kingdom of which we have been speaking. By His providence, you are raised to places of distinguished honor and trust. By Him you “Nobles and Judges rule,” as well as “all the Judges of the earth.”

You will remember, venerable Fathers, that you have not only to be, and do, that which is right in the sight of men; but especially to see that you approve yourselves to your own consciences and to the Lord Jesus, to whom you are accountable. And that it is your highest honor, and will be your greatest felicity, to be found at last, the faithful subjects of that kingdom which shall outlive all others. Cultivating the spirit and temper with which that Supreme Ruler was possessed; will expand your hearts with philanthropy, and dispose you to exert yourselves in the improvement of the talents which by your accomplishments and situations, God hath committed to you. Nor will the dazzle of earthly honors make you forget, that though you are stiled God’s on earth, you must die like men; and be called to render an account of your stewardship.

And the weight of this serious truth, you will the more sensibly feel, when you reflect that one of your number hath been called away from your Board and from our world, the year past. Although for a series of years, he adorned his seat at the Council-Board—he was not suffered to continue by reason of death.

His ability, integrity and zeal, for his country’s welfare—his fidelity and perseverance, in the duties of his civil, social and religious life, could not prevent the Honorable JOSEPH SPENER, Esquire, from a dismission from his useful offices and employments here: but having served his generation, “he is gathered to his fathers.”

But that I be not tedious, we wish you, honored Senators, and those Gentlemen, who may, this day, be invited, by the providence of God and the voice of the freemen, to join your circle, and supply the place of him who has slept in death; and any or all, the seats of those worthy members of your body who are called away to attend on the interesting concerns of the federal government in our national Congress: We wish you, revered Fathers, heavenly wisdom and understanding in all your consultations and decrees. And that you may be so happy as that having served your generation faithfully by the will of God, you may be gathered to your fathers in peace, meet the approbation of your own consciences and of your final Judge; and by Him, through grace, be admitted to the rewards of the faithful.

How great is the privilege, my candid hearers, that when our numbers and local circumstances will not admit of the great body of the people to meet together, to consult the general good, and give themselves law, or enact statutes by which to be governed: that we may detach a number of our brethren from every part of the community, to represent us in General Assembly. That they should here convene, and mutually communicate and receive, the feelings, the wants, the maladies and complaints of the great whole. But alas, how difficult, how arduous, how embarrassed oft times and perplexed, is their situation? Though their stations are respectable, and demand our esteem and reverence; yet their situation requires our prayers, our best wishes and every friendly aid.

It is not one of the least of our precious privileges, Gentlemen Fathers and Representatives of this whole Corporation, that you, and such as from time to time sustain your offices, may meet twice a year, and oftner if the public exigencies require; to look over every part of the community and carefully to see; not only “ne quid Refpublica detrimenti caperet” as the Roman phrase was; not only, left the commonwealth receive any detriment; but also studiously to exert yourselves, as fathers of the people you represent, to build them up—promote their tranquility—cement their union, and do all in your power, to advance the public weal.

It belongs not to me, Gentlemen, to dictate to you how to rule—what must be done, or what not be done, in your legislative or executive departments. Ye yourselves know what are the exigencies of, and what the necessary provisions for the commonwealth, and to you, a particular attention to this duty belongs. You will therefore make the general welfare your grand object, in all your consultations and resolves.

Indulge me, honored Gentlemen, the freedom to entreat you all to become the willing subjects of that kingdom, which shall flourish when all earthly power and authority, shall no more be needed. And to make the laws and maxims of that Supreme Ruler, whose character we have described, the measure of your conduct, in your political as well as private capacities. I may not doubt, honored Sirs, you will bear in mind, that you are accountable to him, and that his eye is ever upon you.

You are, when in Assembly met, acting in a legislative capacity, and many, if not most of you, when dispersed, are called to act in judicial and executive departments. In each and in every character you sustain; if you “fear God” like Joseph of old, you will indeed be pillars and supporters of our republic. Should you keep in mind that you are, not only amenable to the public; but that you must give an account to that Supreme Judge, whose eye beholds the secret springs and motives of every heart; and let this be uppermost in your minds; you will then hardly do amiss: But, destitute of benevolence and virtuous principle, as the great Pole-star to influence and guide you; although your knowledge and abilities may be great; you will be in danger of ship-wreck—of bringing ruin on yourselves and those who are embarked with you.

Worthy Gentlemen, we ardently desire and devoutly wish you the divine guidance, the gracious presence, and blessing of the Supreme Ruler—the Lord Jesus Christ—and that by wise and judicious precept, and faithful correspondent example, you may be great blessings in life, and, through grace, accepted at death, and made happy when your places shall no more be found in this uncertain world.

Although the business of the day doth not call for the special attention of the Ministers of the Gospel, any farther than that they shew themselves friendly and solicitous to promote in their line, the general good; and meet in convention to cultivate harmony, and strengthen and assist one another, in the important business in which they are called to act: yet the subject of the foregoing discourse, exhibiting the nature and importance of that divine and glorious kingdom, in which they are called more immediately to labour; will allow a word from one who esteems it a privilege to be accounted one of their brethren.

The consideration, My Reverend Fathers and dear Brethren, that the kingdom of the divine Redeemer shall survive all others, and that by His providence, others shall be made subservient to its interests—The consideration also, of the utility and importance of civil government to promote the interests of this kingdom; should fill our hearts with joy and gladness, and animate us to a diligent and laborious attention to the work, whereunto we are called.

To us, blessed be God, even to us, is this grace given, to preach among our fellow-men, our fellow-sinners, “the unsearchable riches of Christ.”—To exhibit the character of the Redeemer—to unfold, explain, and enforce the laws and maxims of his kingdom, and to beseech lapsed men “in Christ’s stead, to be reconciled to God.”

If this employment as the ancient divines used to say, is “formidable to the shoulders of angels;” what must it be in our view, when we consider ourselves, equally involved in the apostacy, guilt and ruin of our fellow-men?

Should we not ever entertain an abiding sense of our own insufficiency, and continually look to Jesus our divine Master, for needful grace and aid, to enable us to the faithful discharge of our important trusts. And while we are favored with the protection and countenance of our civil father, we are under better advantages to do good among our people for both worlds. They will readily tell us, that by faithfully attending to the duties of our office—by public and private precept and exhortation, enforced by proper and becoming example; we may do much towards the peace and order of society, and good of the commonwealth. This, then should be a powerful stimulus to faithful and laborious exertion in our profession. But when we reflect on the exalted glory of the Redeemer—the infinite importance of the spread of his kingdom—the glorious things spoken for the city of our God—the perishing condition mankind are in by sin—the door of mercy opened in the gospel, and the solemn account we shall soon be required to render of our ministry. When we reflect on these things, surely we shall be humble, prayerful, watchful, zealous and engaged in every branch of our arduous work. We shall strive together in love for the faith of the gospel, and the promotion of hat dear cause which we have espoused. We shall abound in love to our common Lord, in love to one another, and tender benevolence to mankind. And when one and another of our fathers and brethren are summoned off, from the wall of our Jerusalem, calling on us as they go; to make haste—to finish our ministry and follow them; shall we not hear—shall we not feel!—shall we not be all attention, and look and wait for the coming of our Lord?—“Blessed is that servant whom, his Lord when he cometh, shall find so doing.”

I will detain this numerous auditory no longer, than only to beseech your attention, My Brethren and Fellow-Citizens, to that glorious Ruler and that blessed Kingdom, which hath been briefly described. Suffer me to ask you, my friends, what think you of Christ—what think you of his kingdom—what think you of the final happy condition of his subjects? Permit me to exhort and charge you all, to become the faithful and loyal subjects of this Prince of Peace.—In his own words, to “seek first the kingdom of God.” Your peace and quiet in this world; but especially your comfort in death, and your happiness in the world to come, depends on your speedy compliance with this, his exhortation.

The day and age in which we lie is evil. The preachers have been wont on these most public occasions, to shew to our Israel “their transgressions.” And may not he who now speaketh be allowed to bear a testimony against the prevailing evils which threaten our ruin—which presage the lawful displays of divine indignation, and call for the uplifting hand of a sin-revenging God. When he dares to make mention of them, he feels the more undaunted, from a conscious persuasion that he hath the favor and countenance, not only of his Excellency who hath commanded him to speak this day, and the honorable legislative body—together with the concurrence of his brethren of the sacred character and all serious men: but also the approbation of his God. He dares then to say, O Connecticut, how art thou fallen! Once famous for benevolence, righteousness and the fear of God—for the belief and practice of religion—even the religion of Jesus, which alone brings sinners to heaven. Now abounding with impenitence, infidelity and all manner of impieties.—The precious word of God disregarded.—The holy Sabbath treated with growing neglect.—The sacred institutions of the Lord Jesus, by many despised.—Family-prayer awfully out of fashion. And of consequence, all manner of violations of the duties we owe to one another. Injustice, fraud, violence, profanes, debauchery, intemperance, deceit, falsehood, and covetousness—these and many more evils which are the genuine offspring of these; too much mark our towns and communities. Meanwhile the God of our Fathers in anger withdrawn, and the necessary influences of the blessed spirit withheld!—Is it not time to stop in our career, and enquire—where are we—and what must we expect? Hath not the Most High given us a gentle rebuke in cutting short, both the harvests in the year past, and thereby caused the cries of the poor to be more than usually heard for bread.

We have heretofore, felt the rod of the Almighty, in the desolations of war, and in the destructions of the pestilence that walketh in darkness: but have, as yet, God be thanked, been strangers to the horrors of famine. Have we not reason to tremble, and be “afraid of his righteous judgments?” General and open impieties, are followed with public and sore judgments. Let us open our eyes and see—receive conviction, repent and reform.

Brethren, the time is short. Religion is a reality. Gospel truths all-important. The concerns of eternity weighty and momentous. The retributions of the last great day, glorious and awful. To leave the paths of sin—to forsake the ways of the destroyer—to become friends to the Lord Jesus, and lovers of mankind: this will secure the favor of God—will make us a happy people. This will make us good citizens and good subjects. This will make it easy to rule, and to be ruled; each one attending to the duties of his own proper station. Then shall we strive together to promote the general good. So shall we behold our Jerusalem built up—this, a land of light, liberty and religion—our country grow and increase—our empire enlarge and extend—and that divine kingdom, which shall absorb all others, spread and prevail, “till the earth shall be full of the knowledge of the glory of the Lord.” Then “violence shall no more he heard in thy land, wasting and destruction within thy borders: But thou shalt call thy walls salvation, and thy gates praise.”

Endnotes

¹. Rev. Mr. Bulkley’s Election Sermon.

². Rev. Dr. Williams, of Lebanon.

³. Rev. Dr. Mayhew.

⁴. Rev. Mr. Hobart, in his Election Sermon.

⁵. King Solomon.

David Parsons was an influential pastor from New Hampshire. He was born in Amherst in 1749. Parsons attended Harvard and graduated in 1771; he later received a Doctorate of Divinity from Brown University in 1800. Rev. Parsons pastored the Amherst Congregational church from 1782 until 1819, and was a proficient scholar. He was offered the divinity chair at Yale in 1795 but declined the honor. He did however, become a principle backer for Amherst College, donating the land for the college and serving as board president (Noah Webster also played a significant role in the founding and establishment of Amherst College). David Parsons died in May of 1823 at the age of 74. In this election sermon, Rev. Parsons continues the century-old tradition of American ministers giving a sermon before newly-elected government leaders. Parsons’ sermon, given before John Hancock and both chambers of the Massachusetts Legislature, describes the importance of virtuous civil rulers and characterizes good government from a Biblical standpoint.

A
Sermon
Preached Before His Excellency
John Hancock, Esq.
Governor;
The Honorable the Council,
and the Honorable the Senate,
and House of Representatives, ¹
of the Commonwealth of
Massachusetts,
May 28, 1788.
Being the Day of
General Election

By David Parsons, A.M. Pastor of A Church in Amherst.

Proverbs 29:2
When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn.

The preacher considers it to be the special design of our present meeting in this place (according to common usage, and the laudable example of our pious Ancestors) to seek the divine influence and direction in the important concerns of the day to express our grateful and devout praises for the inestimable blessings of government – to implore the divine blessing upon our civil magistrates in the discharge of the duties of their several departments – and to meditate on such suggestions from the oracles of truth, as may be pertinent to such an occasion.

Therefore he shall hope to have acquitted himself to the satisfaction of this numerous and respectable assembly in the part assigned him, if pursuant to the line of his own ministerial character, he shall offer such religious considerations, as may be thought proper for the business of the day; though he should avoid political disquisitions – though he should not decide in matters of controversy; or dictate in matters of state, or attempt to give instructions to politicians who are furnished with much better means or knowledge, and must be presumed to be already well informed, respecting the proper duties of their station.

Waving therefore whatever might favor of impertinency upon such subjects, I would observe, that the sentiment contained in the words under consideration, is clearly this, that the subjects or every government, however depraved, or insensible they may be to some purposes, have usually an ability to discern the virtues or defects of their rulers – that they quickly feel the advantages or embarrassments of a virtuous or vicious administration, and usually discover their internal sentiments, by exhibiting external demonstrations of sorrow or joy.

The words seem also to carry with them this further implication, that righteousness (which in the scriptures is used to signify sincere piety, or the fear of God) makes an important part of the character of a ruler. Yet there are many professors of Christianity, who, (not much to the honor of their profession) will strenuously maintain, that between religion and politics, there ought to be little or no connection – that an Infidel or an Atheist out to stand as fair a candidate for the suffrages of a people, as the pious man, or the exemplary Christian. Indeed it must not be disputed that persons of ability and accomplishments, who act from no higher motives than those of honor, popularity or ambition, are often improved by Divine Providence, to render very essential services to a community. But after all, must it not be allowed, that sincere piety, the true fear of God, refines and exalts the character of the ruler? Doth not this firm and unshaken principle which ever directs his actions, and give him a better foundation for the people’s confidence? He acts from the purest motives – he meditates the noblest actions -prompted by so divine a principle, his salutary influence, like the beams of the morning sun, disperseth the gloomy horrors of vice, tyranny and oppression; and diffuseth over the whole community, the blessings of light, joy, liberty and peace. Thus are the words of inspiration, “the spirit of the Lord spake by me, and his word was in my tongue; 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 like 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.”

Our subject naturally resolves itself into the two following propositions by way of inquiry, viz.

I. What evidence may be reasonably expected from rulers, that they possess those virtues which are the source of joy to the people?

II. When a people may reasonably express their grief on account of the corruption or ill administration of rulers?

Joy and grief are human passions, which are readily excited, and often very strongly expressed: and they are to be commended or blamed, according to the various causes whereby they are produced, and the measure to which they extend. The body of a people, may not always judge right respecting the qualifications of their rulers; yet with proper means of information, they generally form a just opinion; and the opinion which they form, is not to be holden in contempt: For no wise and good magistrate will wish to hide his character from the view of the people, or reduce to give them the best possible evidence of his integrity and virtue.

Ruler’s therefore in the legislative department, ought to enact laws which are well calculated to suppress vice; and punish the transgressor. The laws of men have often a more immediate influence upon mankind, than the laws of God; because human penalties, though not more certain, yet are expected to be more immediately inflicted. This makes it necessary that rulers should pay the utmost attention to the enacting good laws; for without these the community can never be safe; vice must reign and triumph, virtue be unprotected and depressed.

Rulers in the executive department, ought to see that good laws be well executed; for to what purpose doth it prove to enact the most excellent laws, with the proper penalties, when these penalties are never to be inflicted, nor the laws carried into execution? When the boldest transgressors may bid defiance to the laws of justice, and flatter themselves with impunity? To indulge the violators of law, with frequent instance’s of impunity – to make it easy for them to evade public justice, has always a tendency to destroy the influence of the magistrate, and bring government itself, into a state of contempt. When the guilty escape, the number of offenders is quickly found to increase: But when the laws are held sacred, and their penalties inflicted, the authority of the magistrate is established, his person respected, and the government revered.

Rulers are obliged to do justice, not only in respect to the laws, but in respect to the subjects; and they are to enforce the execution of them, (unless where some particular reasons of state may require a suspension, or omission) in order to make the best compensation that may be, for the injury of the offense. The neglect of punishment justly merited, is often the cause of God’s heavy judgments upon a people. The Benjamites refused to do justice upon the man who had occasioned the death of the Levite’s Concubine; multitudes of them were slain in battle, their cities were laid in ashes, and their whole tribe almost extinguished. To punish great and notorious acts of injustice, is called in scripture, “to put away evil from the land;” because to this purpose the sword is put into the hands of rulers; and they bear the sword in vain who refuse to protect their people. I am speaking in general of the neglect to put good and wholesome laws into execution, without having reference to particular instances; for surely not to punish an offense, is to encourage it, unless, as was said before, the indemnity is justified by particular reasons of state; by the neglect of the government to punish or suppress it. And it is certain that the impunity of the offender, is a spring of universal mischief – it is not owing to the public magistrate, if the best man in the community is not as vicious as the worst. A law had better be annihilated, than to exist with universal contempt. And no good magistrate will be an unconcerned spectator, and see the righteous laws of the State openly violated; but recollecting the duty of his office, will endeavor to bring offenders to their merited punishment.

Rulers ought to furnish the people with this further evidence of their virtue, that they are friendly to religion among their people, and use their influence and authority to uphold and promote it. Religious worship and order maintained among a people, hath a most salutary effect upon their morals; it promotes vital piety, and due obedience to the laws of God and man. Rulers therefore should, by their example and authority, encourage the worship of God, and see that it is maintained with dignity and reputation. For in this the glory of the great Supreme, and the best interest of men are jointly concerned, which are the great designs of the providential government of God in the world. It is by no means beneath the dignity of the greatest magistrate or monarch on earth, to yield the most profound subjection to God, and pay homage to the Redeemer of men; nor to consecrate themselves, to their power and authority, to his service. God requires that they cooperate with him in his designs to effect the best interest of his people – that they should be hearty friends to religion – devout worshipers of God – afford protection and encouragement to his servants – that they should be patrons, and nursing Fathers to the church of Christ; and use their utmost endeavors to advance his kingdom. All which they may do without binding the rights of conscience, or exerting their authority to impose articles of faith, or modes of worship; or enforcing these by penalties. Indeed such an exercise of power in a ruler would be to extend his commission beyond its limits and to defeat its design, which was to protect and preserve the rights of conscience. The authority of rulers may be exercised in matters of religion, so far as to tolerate, encourage and support the worship of God in some form or other. The pleas of conscience are frequently made to cover a design, and with intent only to form an excuse from contributing to the support of religion, or upholding any form of social worship. In this case the constitutional power of government ought to be employed to disappoint the dissemblers, and enforce the rights of religion.

Righteous rulers will also attend to the morals of their people. Morality is an essential part of religion, and intimately affects the very being of society: and the magistrate bears the sword in vain, who pays no attention to a matter which so much concerns the peace of society. He forgets the designs of his commission, which is “to be a terror to evil doers, a praise to such as do well.” A proper use of the authority vested in civil rulers is commonly effectual to check the rapid growth of impiety, to curb and refrain the vicious inclination of men. The profanation of God’s sacred name and worship, as well as other enormous crimes against the laws of God and the community, will be duly noticed and punished by the vigilant magistrate. The happy effects produced by the vigilant care of rulers in promoting religion and virtue – and by their attention to the morals of the people – by their exertions for the establishment of schools and seminaries of instruction, to form the morals of youth to virtue and religion, are hardly to be described. The community have had large experience of these salutary influences of the magistrate; and it is ardently to be wished that the sense of their importance, might produce a still greater degree of attention.

A people may reasonably expect to find in their rulers a love and esteem for virtuous men; and a disposition to advance those of that character to places of honor and truth. Thus the royal Psalmist, “Mine eyes shall be upon the faithful of the Land, that they may dwell with me;” “he that walketh in a perfect way, shall serve me.”

Surely a man ought not to be advanced to a station of honor merely because he has a high sense of his own merit – nor because he requires very great respect to be paid him – or because he is able to flatter, and willing to do any thing for preferment – nor perhaps because he may be used as an instrument to effect a particular purpose – nor because he is indigent, yet scorns to submit to the duties of his proper calling – or because he hath important friends to solicit for him. Therefore good rulers will regard the safety and true interest of the public, and will let those share their favors who best deserve them; having regard both to their accomplishments and virtues. They will commit no trust to a man devoid of principle, sensible that he would be likely to oppose every good purpose, as he who hates to be reformed, will hinder reformation. The unprincipled person is never to be trusted; for the most trifling consideration he will betray his trust, and make use of his power and influence to subvert the government that gave them. The frequent instances of this nature which have happened, furnish matter of caution to every government, respecting the servants they employ, and what characters they trust, with such powers as they have a constitutional right to confer. Those who are strangers to a principle of virtue and conscience, and who contemn the laws of God, will not hesitate to trample upon the laws of men, whenever it answers any sinister purpose of their own. But the man of virtue will be ready to sacrifice every private consideration, that he may promote the interest of his country, and discharge the duties of his trust with fidelity and success. He will hazard both reputation and life, as the case may be, in support of the dignity of government, and the honor of the laws. Such an one will be proof against the evil insinuations of the designing and crafty; and both in public and private will bear testimony against faction, sedition, and every evil work. Such characters therefore, will be in great estimation with righteous rulers.

It is not degrading the character of righteous rulers to pay a decent and candid attention to the complaints of their subjects, expressed in a decent manner; but it is such an evidence of their virtue as may excite a people’s joy. Rulers derive their authority from the people, and they cannot suppose themselves elevated beyond the reach of their addresses or applications. They hold their offices for a short term, after which, they must stand upon a level with their subjects. Those who are worthy of the honor, and who accept their election with proper views, will be desirous to know the particular state and circumstances of their subjects, that they may be under the greater advantage to sub-serve their interest. They will therefore pay a particular regard to their complaints, and as far as they can (consistently with the interest, reputation and safety of the Commonwealth) afford them relief; or assign a satisfactory reason why supposed grievances are not redressed; and convince the people that their want of success in their applications to government, is not owing to want of sympathy and affection; but because their petitions are incompatible with the interest of the state. Such attention paid to the supposed grievances of subjects, naturally procures affection and confidence, and seldom fails of establishing such rulers’ interest in the hearts of a grateful people. It disposeth their subjects to pay to them all due subjection and honor, according to the inspired Apostle, “not for wrath, but for conscience sake;” and to do it from interest, inclination and choice. Thus will they become the joy of their subjects, and the terror of their foes. As the wise man asserts, “when the righteous are in authority the people rejoice.” They will enjoy peculiar satisfaction to see persons of known virtue and integrity promoted in the government, and the administration put to the hands of such, as both understand in what manner to use their power; and are disposed to use it with equity and moderation. This will have a tendency to conciliate the esteem, and procure the veneration of the people; one and all will be ready to unite their influence to render their administration easy and happy.

Let us now attend to the second question, viz. When a people may reasonably express their grief on account of the corruption or ill administration of rulers?

By contrasting the former character, we have the answer. For if a people have reason to rejoice when their rulers give the most plenary evidence of a righteous and faithful administration, by suppressing and punishing vice, encouraging virtue protecting the virtuous, and religious, promoting such to office, and cherishing a fellow feeling of the distresses of the community at large, they cannot forbear to mourn and weep when they observe in their rulers, a reverse of this excellent character. For as we have before remarked, mankind have not lost all sense of the Excellency of virtue they retain such an idea of goodness, that they are willing to see it exemplified in the character of their rulers, even when they find it not in themselves. They have an exalted opinion of it in others, however averse they may be from admitting its influence in their own practice.

Nothing occasions more grief to a people than to find their rulers like Omri, the Israelitish king, making ungodly statutes – when mischief is established by laws, and the people enjoined to enforce them under sever penalties. God has often times permitted the rulers of a people to be so devoid of all sense of justice and equity, as to frame the most pernicious statutes, which in their operation, have been productive of infinite mischiefs: and which, with tolerable discernment, might have been easily foreseen. When therefore a people have the extreme misfortune to have rulers of such a description, they can expect nothing from them; but such administration as will be the occasion of sorrow and mourning as long as it shall continue.

And hence originates that dishonor and contempt in which the rulers of a people are sometimes holden by their subjects. When a people despise their magistrates, contemn their government, profane the worship of God, and insult the ministers of religion, we are ready to consider such conduct as the effect of some weakness in government, or want of virtue in the magistrate. But when a people discover a disposition in their rulers, to subvert the principles of natural justice, and injure them of their just rights under color of law; is it matter of surprise, in the present state of human nature and passions, to see them meditating to reform government, and to procure deliverance from such intolerable oppression?

Add to this, when the great political characters who ought to be the most exemplary persons, are without a sense of religion shew no proper reverence of authority, or regard for the church of Christ; do not act under the influence of conscience, or the fear of God; this is a sufficient cause for public mourning and lamentation! As such persons are greater in power influence, so much greater is the calamity of the people; for they are not only unhappy by natural and immediate consequences, but are thereby exposed to the more severe judgments of God, which will undoubtedly succeed. When iniquity or irreligion is “framed into a law,” and God must be dishonored, or the rights of his people invaded, this surely is a source of grief to every good man.

No injury so great, no iniquity so much to he abhorred as a wicked law, therefore it concerns every state to see that their laws are righteous and just. And whenever any Legislature, find on a review, that laws have been passed, though perhaps by inadvertency, which deserve that description, justice to God and man, and demands that they be instantly repealed. That rulers should frame laws notoriously unjust, deprive innocent citizens of their liberty, subject them to grievous penalties, for no cause but to gratify their own evil passions, is such a direct violation of the laws of God, and the rights of men, as must fill every sensible heart with grief and horror. Every citizen of every description, as he contributes an equal share towards the support of government, hath a right to expect equal justice and protection; unless by some crime or errors in his conduct, he hath forfeited that right; and when the right is denied, unless on account of some defect of his own, he hath certainly a good cause to complain. And when causes of complaint, by the administration of unprincipled and tyrannical magistrates, become general, and perhaps almost universal, the effects will also be as extensive as the causes; little besides expressions of lamentation and sorrow, will be seen or heard through the whole community.

The people have equal reason to mourn when wicked men are preferred by their rulers, and distinguished by their special favors. In times of confusion and degeneracy, wicked and designing men, obtain promotion; and of times such persons are entrusted with the more important concerns of the public, who were never possessed of virtue and economy, sufficient to transact their own. Hence the public are deprived of the abilities of such in the Commonwealth, who are persons of the best understanding, and the greatest wisdom. This is a sure consequence of the promotion of wicked men, that many of the most valuable characters, retire into obscurity, and decline any part in government. As Solomon observes, “when the wicked rise, men hide themselves, but when they perish the righteous increase.” Flatterers and parasites are the men who find favor with a wicked administration, but such as govern their lives by the maxims of religion, and the laws of virtue, if not wholly neglected, will commonly be disposed to excuse themselves. If they are possessed of large property, they will soon find that their exertions in favor of virtue, will render their property insecure – have they great talents and abilities, they will soon find that to use them in favor of virtue, will be to expose them to the depredations and persecutions of a wicked, lawless power – do they exert themselves in favor of the public interest, and to deliver their country from embarrassments and distresses, they find that their virtuous efforts, do but expose them to the fury of a wicked administration.

Happy is it for a land, when good men increase, and more happy when their talents are exercised for the good of the community. “But when the wicked rise, a man is hidden.” They who are void of principle, detest every thing which is sacred, as far as they have power they thrust good men into obscurity, and they are forced to abscond for their own safety. Those who are lost to all sense of virtue, duty or moral obligation, will improve their power to the worst purposes; and by this means they debase their character in the elimination of the people, who feel themselves truly miserable under their oppressive administration. They cannot but mourn to see their rulers so devoid of the principles of virtue, while they behold the melancholy effects of their wickedness, wherever they turn their eyes – they cannot but mourn when they anticipate the event of such unrighteous measures of government, and the miserable consequences which must necessarily be produced. Sad indeed is the condition of that people, who have just occasion for such complaints! They cannot but give their attestation to the truth of the observation, in the text, “when the wicked beareth rule the people mourn.”

IMPROVEMENT.
A very natural reflection, which may be made upon the subject is this, viz. That virtue is honorable, and adds an eminent luster to the reputation of a ruler. And in this view particularly that it is praised and admired by those that love it not, that it is honored by the followers and family of vice – that it forces glory out of shame, honor from contempt – that it reconciles men to the fountain of honor, the Almighty God, “who will ever honor those that honor him.” Certain it is, that religion sub serves even our temporal purposes; no great end of state, can be well attained without it; even ambition itself often seeks to derive its support from a pretense of religion. “If a new opinion be commenced, and the author would make a party, and draw disciples after him, at least he must be thought to be religious.” This is a demonstration how great an instrument or means of reputation, piety and religion are. Now if only the pretense will do us such good offices amongst men, the reality will do us much more, besides the advantages we may hope to receive from the divine benediction. The power of godliness, will certainly do more than the form alone.

No one it is presumed, can infer from any thing which hath been suggested, that obedience is not due to rulers from their subjects, although they might have reason to be suspicious of their moral character, and although there be many things in their administration, which might be a just cause of grief and mourning. The obedience we owe to magistrates, differs essentially from that which we owe to God. We ought to obey God with our understanding, and will, that is, we ought to obey him intelligently and freely; our obedience resulting from a sense of the rectitude of his precepts. But such obedience to human laws is not always required; for we may sometimes doubt of the fitness or equity of them. For so long as magistrates are liable to error, though it be highly necessary, considering ourselves as members of society, that we conform our own actions to their laws; yet it is not always our duty to believe that their laws are most salutary or convenient, because human laws may be sometimes otherwise. But our social obligations require us to be subject to laws which we may think very inconvenient, provided they be not sinful in themselves. It would be happy if inferiors would not employ themselves too much in disputing the policy and prudence of their rulers, and the propriety of their laws. We are not to obey laws, which cannot be obeyed without conscience; but an action may be wrong in respect of the person commanding it, and yet innocent in respect of the person who executes the command.

In the case of wars between nations or States, the subjects cannot be a competent judge of the equity of the dispute, yet perhaps he must bear arms, i. e. he must pay due obedience to the powers of the State. And in the case of executing an unjust sentence on a supposed criminal; not the executioner, but the judge is commonly considered as the author of the injury. He who serves his Prince in an unjust war, is but the executioner of an unjust sentence. It is generally true, that subjects are obliged to yield obedience to the laws of the State, without questioning the policy of them, if they are not apparently repugnant to the laws of God: Whereas to oppose the ruler, on any other principle than this, tends to introduce confusion into society; weakens the bands of government; destroys the authority and influence of rulers, and is in danger to issue in the subversion of the State.

Human government is of divine ordination, and our understandings are impressed, at first view, with the necessity of it. Every one must feel and acknowledge the propriety and utility of that subordination in society, which is required by the divine constitution. And he who is ever ready to impeach the conduct of rulers, reproach their administration, and dispute the wisdom, propriety or policy of their laws, obstructs their usefulness, weakens their influence, and exposeth himself to the displeasure of him, whose servants or vicegerents they are: He doth all in his power to bring the wisdom and power of the magistrate into contempt, and plunge the State into confusion and disorder. Suffer me to add, that he who is confident of his own understanding (and who is more so than he who thinks himself wiser than the laws?) needs no other tempter, than himself, to pride and vanity, which are the natural parents of disobedience. The laws ready to impeach the conduct of rulers, reproach their administration, and dispute the wisdom, propriety or policy of their laws, obstructs their usefulness, weakens their influence, and exposeth himself to the displeasure of him, whose servants or vicegerents they are: He doth all in his power to bring the wisdom and power of the magistrate into contempt, and plunge the State into confusion and disorder. Suffer me to add, that he who is confident of his own understanding (and who is more so than he who thinks himself wiser than the laws?) needs no other tempter, than himself, to pride and vanity, which are the natural parents of disobedience. The laws which are enacted by wise and just legislators, are not dictated by an arbitrary will, but result from the principles of reason and justice. They are reasonable and good in themselves; they are calculated not to sub-serve any sinister purposes, or private views, but to advance and secure the happiness of men. Whenever it happens otherwise, the legislators are tyrannical, and the government oppressive: Statutes contradictory and inconsistent are to be expected, and even such as might invert the order of things, and substitute vice, in the room of virtue. From the rotations of subjects to rulers, obligation to rulers, and duties upon those obligations, do necessarily result. Subjection to laws being considered the first and most essential of those duties, ought to be cheerfully yielded by the good subject, though in some cases it may be apprehended that the laws are not the most salutary to the interest of the people. Every citizen cannot be supposed to be able to determine absolutely on a subject of so great importance. But it must be his duty to persevere in his subjection and allegiance, till his rulers may perhaps be convinced that their measures ought to be changed; which conviction, if there be real foundation, they may quickly receive from the complaints of the people, and from such regular remonstrances, as will proceed from the most loyal and virtuous citizens.

Let us all endeavor to cultivate within our sphere, a reverence for authority, and a due submission to laws and government. Lifting up our desires to God that he would ever favor this Commonwealth with righteous rulers, who shall not feel indifferent to the rejoicings, or complaints of their subjects. And that under their wise and prudent administration, “the people may lead quiet and peaceable lives in all godliness and honesty.”

The usual addresses on such occasions as the present, will close the subject.

And as decency and propriety dictate, I would address my subject to his Excellency the Governor and Commander in Chief of this Commonwealth.

May it please your Excellency, God in his good providence hath conferred a signal honor upon you in repeatedly placing you in the highest seat in government, and entrusting you with the principal management of the most important concerns of this Commonwealth. It cannot, Honored Sir, but excite in your breast the most pleasing sensation, to find your character thus revered, and your person holden in such high estimation by so numerous and respectable a people as compose this State; and to see the evidence which it gives that your administration is of a similar complexion with that mentioned in our text, which is ever a source of general joy.

And however gloomy and difficult the day is in which you preside, your administration being of the description above, you may look for and expect all needed aid from him “who giveth wisdom to the wise, and knowledge to them that know understanding.”

Your Excellency’s early and intimate acquaintance with the situation of the Commonwealth, and a thorough knowledge of the constitution particularly, render you a more able instrument in the hands of Providence, and give you peculiar advantages for guiding our public affairs with a skillful hand. An uncommon share of knowledge, prudence and wisdom in a Governor is specially necessary in such an important and critical day as the present; to steer the helm of government with discretion – to afford light to a people enveloped in darkness and doubtful expectation – to relieve them of unnecessary burdens – and to protect their liberties from any encroachments. Your Excellency will find occasion for the improvement and exercise of all your peculiar talents in directing and regulating the public affairs of government, so as to preserve the rights of conscience, and give satisfaction to all your citizens. The popular account is very uncertain; and though the important services rendered to your country in the most hazardous transactions, have raised your Excellency’s reputation, and enrolled your name among the patriotic heroes of the age, yet such is the uncertainty of human things, that is possible that some inconsiderable circumstance, which might counteract the wishes of a misguided people, might sully the luster of all your former glories.

If your Excellency had no higher spring of action, and were not actuated by the noblest, and most disinterested motives, in your arduous and unwearied endeavors to promote to promote the lasting reputation, interest and peace of your citizens, your situation might expose you to the severest mortification. But we flatter ourselves that you have a more stable foundation of security and honor from a conscience witnessing your integrity; and your sincere endeavors that righteousness shall mark all the steps of your administration; that the present and future joy of your citizens may not be interrupted or diminished.

As your Excellency’s character stands high in the estimation of this people, it gives you a greater advantage, and should be no less a motive with you to study, and invariably to pursue their best interest and happiness. In seeking the common good and welfare of your people, you will secure your interest in their affections, and live in their hearts; which must afford the greatest satisfaction to a good magistrate. You will doubtless think it your duty to discover a becoming zeal in promoting and maintaining that righteousness among the people “which exalteth a nation;” and for the want of which, the basis of the happiest governments, in other respects, have been wholly subverted.

Your example and influence will not be wanting to the support of religion and religious order that the worship of God be upheld – the Sabbath duly sanctified-the ministers of Christ encouraged and supported – that schools of learning be duly maintained, according to the true spirit and intent of the good laws of our Land, and the pious examples of our ancestors.

But especially will your Excellency be disposed to use the influence of your dignified and exalted station, to bring vice and irreligion into disrepute, the rapid growth of which, is truly alarming! As the minister of God you cannot be an unconcerned spectator, while his enemies are profaning his sacred name, degrading his worship, contemning his Sabbaths, and treating his faithful servants with scorn. Your pious indignation in this case, will be roused, and with zeal will you countenance and support the arm of the proper magistrate, in executing the laws of the land, against bold transgressors, that they may flee or fall before them. In this way, Honored Sir, you will mightily sub serve the cause of reformation, and lay a restraint upon vice, which will in the final issue of things, be branded with eternal infamy.

In every part of your Excellency’s administration, your reverence for God and zeal for his cause, will induce you to make his revealed will, that unerring standard of truth and righteousness, the basis of your conduct: Not unmindful that this is not only the rule by which your administration is to be regulated; but whereby Deity itself will be guided in the final decisions of the last day; in which the greatest Potentate will be equally interested with the meanest peasant. A suggestion which your Excellency will not judge unreasonable, from the recent instance of the death of your worthy, pious and truly excellent contemporary in office, ² since the last anniversary Election: Whose virtuous character, and unwearied endeavors to promote the true interest and reputation of his country, will render his memory dear, and lasting, with all the sons of freedom.

That you Excellency may long live the joy and ornament of this great people; that your health may be confirmed, and your usefulness protracted – that your administration may be productive of still greater rejoicing with the people of this Commonwealth; and when filled with days and replete with grace, you shall be discharged from further services here, that you may share the honors of the heavenly world, will be the unceasing prayers of the virtuous and good.

Our subject is next addressed with due humility to the Honorable the Senate, and House of Representatives.

Honored and respectable Gentleman, The sovereign powers of this Commonwealth vested in you, by the united voice of this large people, give high importance to your character, and entitle you to their respect and confidence. And that you may not disappoint their most sanguine expectations, you will make religion and righteousness the basis of your administration and rule of your proceedings. That all your laws shall favor of piety and a sacred regard for the honor of God, and the best good of your constituents.

This was the original design of the institution of civil government, and so far as you should deviate there from, you would defeat the end of your promotion.

There is no positive certainty, indeed, that the best rulers will wholly escape the invectives of disappointed individuals, but integrity and uprightness will be sure to establish the approbation and esteem of all that are truly virtuous. Such persons are not unapprised of the difficulties and embarrassments with which all public business is attended – and they very well know that great allowances are to be made for the seeming inconsistencies that are many times discoverable in governmental matters; and are more likely to be found in republican governments, where it is so peculiarly necessary to comply with the humors and conform to the wishes of the people. When rulers make it evident that they are governed by principles of integrity; and there is no appearance of injustice in any of their acts, the judicious part of the community will revere their authority and obey the laws, even when they may not be exactly conformed to their own political sentiments. The public are in no danger from its virtuous citizens; for they never will be found to lessen the influence of authority, or unhinge the bands of government, even though they should consider the operation of some particular laws as being unjust, oppressive, and severe, if at the same time, they considered their legislators as honest men, who had no intention to oppress.

Rulers therefore should study to approve themselves to God, to their own consciences, and to the virtuous among their people, if they would be desirous to be useful, and increase the joy of their citizens. Envious and disappointed individuals will be able to make but a feeble opposition to the measures of government, if the character and conduct of rulers justly command a general reverence with the virtuous and good in the Commonwealth. These will feel themselves constrained from a love of order, from a respect to real merit, from a sense of interest, from a regard to the morals of the people, and from the more important conviction of duty to God’s institution, to exert their influence in favor of established government.

If then, Gentlemen, you would answer the end of your delegation, and would “be a terror to evil doers, and a praise and encouragement to them who do well,” it will be a principal object of your attention to rule in righteousness. And in order to rule well, it will be equally necessary that you should exhibit an example of virtue, that religion and piety may not only be discovered in your laws, but in your conversation, “rendering you conspicuous for piety and mercy, justice and sobriety;” in this way will your authority be strengthened, and your administration supported. Your constituents will be induced to take their measures and example from you. And they will be encouragers of peace or licentiousness, in some measure, as they shall find countenance or encouragement from your conversation and example.

The eyes of the people are upon their rulers, and upon you, Gentlemen, in particular, to hear your sentiments in the most critical cases, and disputable subjects; and may expect from you such things as do not fall within your department. In such a case, Gentlemen, you will doubtless recollect the powers vested in you by your commission, and keep within its limits.

However, Gentlemen, I would not presume to go out of my line, to dictate to you any measures of a civil or political nature; your wisdom and good sense do not require this from me.

Permit me to say, that as magistracy is of God’s ordination, you have a right to expect and demand due respect and obedience from your subjects. And we “ought for ever to consider it as a peculiar favor of Heaven, that Christians are promoted to be rulers and judges among Christians.”

It belongs to your department, Gentlemen, not only to enact righteous laws, but according to your constitutional department, to judge righteous judgment – to plead the cause of the oppressed; to relieve the fatherless and widow, and him that hath no helper; to render to every one according to the justice of his cause which shall be brought before you. You will remember, gentlemen, that you commission is limited by God. He who has dignified you above your brethren, hath limited your powers by his holy word. You are not authorized to obey the dictates of passion or arbitrary will, but to act agreeably to the revealed will of God. When Joshua was appointed chief magistrate, God installed him in his powers, and put the law into his hand saying, “this book of the law shall not depart our of thy mouth.” Look then gentlemen upon the copy that is before you, then upon the commission which is given you. And as you are God’s vicegerents to carry on the affairs of his kingdom on earth, you will take your directions from his word, and imbibe his spirit.

We being sensible, gentlemen, that your wok is difficult, and that you have an arduous task to cure all the disorders of the political body, restore harmony and peace, and to unite the jarring interests of parties, and fix them to one common center, do most sincerely commend you to that God, “who giveth wisdom to the wise, and understanding to the prudent”. Ye yourselves cannot but be sensible of your need of divine aid and direction: “In all your ways then acknowledge God, and he shall direct you paths.” Let a consciousness of human weakness prompt you, to repair to the fountain of light and knowledge, and may you improve them, when obtained, to the honor of God and the good of your constituents. And may you obtain the divine presence and blessing in the faithful discharge of the duties of your department during your whole administration. And as a reward for your services, may you be honored as the political saviors of this people, and meet their most cordial approbation with great rejoicing. And more especially may you reap the effects of a serene and acquitting conscience. And having served your generation according to the will of God, may you participate the joys of the blessed forever.

This whole assembly of God’s people will permit me to make the suggestion, that virtue in rulers is not more necessary than in the body of the citizen’s collectively. The more virtuous the community, the less is the occasion for the exercise of the gifts and graces of those in authority, and the less is the danger of injury from rulers if they were ill disposed. When we are tempted to complain of our rulers and feel anxious least they should betray their trust, and expose the people to the loss of their liberties, we may recollect that a virtuous people cannot be enslaved, and that it would be impracticable for rulers to involve their citizens in calamities that are grievous and mournful, if there were not a large proportion of abandoned and unprincipled men to give countenance to, and aid them in their evil designs. And if a community are so lost to a sense of their own interest, and so regardless of their obligations to God and each other, as justly to expose themselves to the most fatal injuries, who can declare that their calamity is unmerited?

That the administration of civil rulers may be such as may occasion rejoicing, it becomes us not only to solicit God’s presence with them and his blessing upon them; but to demean ourselves as good citizens, and remove all the embarrassments which may render it excessively difficult, if not wholly impracticable, to do equal justice in all cases.

It cannot be denied but that a people may have sometimes a mighty influence upon a righteous administration, and procure such measures to be adopted as are fraught with matter for grief and mourning. But this evil ought not to be palmed upon our rulers. We ought, in such cases, as honest men, to reprobate our own conduct, and keep within our own province. There is not a greater mischief which can befall a people, than to be divided into sects and parties, either in respect to religion or civil policy. The consequences are fatal to peace, harmony and order; and it is this, my friends, which renders our present situation very threatening.

On all accounts it is our interest, and we are bound in honor and conscience faithfully to adhere to, and vigorously to pursue the same glorious cause. We are bound to unite our influence that religion and righteousness may spread and prevail – that practical piety and holiness may be more visible in our lives, and that the worship of God in private and public, may ornament our society, and that our own hearts especially, may become a fit habitation for the Holy Spirit.

True Piety in the hearts of men, will render them the best citizens. And both rulers and people are under the same divine laws, are subject to the same authority, encouraged and animated by the same motives, and favored with the same example. It would be happy if their object might be the same; and they were equally studious to promote the honor and glory of their common Lord.

Let us not forget that the same rules that will teach, and the same grace and integrity, that will dispose rulers to discharge the duties of their office faithfully, are equally necessary and ought to be equally regarded by those whom God hath made subject to them:

And that all opposition to lawful authority, “is resisting the ordinance of God,” who hath made it our duty to be “subject not only for wrath, but for conscience sake.”

And let me suggest, that as we make our religious character our boast, and have so oft made our appeal to Heaven, that we are God’s people, and our cause the cause of God, we ought strenuously to endeavor to make the sincerity of this profession, more evident to the world; otherwise we shall justly deserve the imputation of having our hearts and tongues at the greatest remove from each other.

If declarations entitled us to credit abroad, and even with Deity itself, our deserts could hardly be compensated. But let us deal faithfully with ourselves, and confess our personal and national unworthiness, if we expect God’s forgiveness and blessing. And let us cultivate a principle of justice, of public spirit, and benevolence in the community; and live as the grace of God teacheth. Let us be sensible of the invaluable blessings, which indulgent Heaven bestows – and particularly, that we enjoy the great advantage of civil government, by the continuance and support of which, we are, for the present, secure in our persons and properties. And while we all affect to seek a mild and equal government, may we unite our influence to support the same, that “in the peace thereof, we may have peace.”

And though we might be apprehensive that there were grievances which ought to be redressed, yet ought we to let a manly firmness and resolution be discovered in pursuing the paths of virtue till the object be obtained.

A people may be as criminal in adopting means of relief, as they can suppose those to be, who originated the cause of complaint. And while our conduct is such as it ought to be towards our rulers, and we suitably address them upon the subject of public burdens, let us encourage ourselves that they will feel our distresses, and ease our complaints.

Let us resume courage and hope for better times – when peace and good order shall be established upon a proper basis – when justice shall be impartially administered – when friendship, brotherly love, and Christian fellowship, shall be universal. When it shall be reckoned an honor to be sincerely religious, and to be subjected to the rules of righteousness in all our transactions with men. When none but the virtuous shall rule and judge the people of God, the administration of whom shall greatly increase their joy and gladness.

Then truly “blessed is the people that know the joyful sound; they shall walk, 0 Lord, in light of thy countenance. In thy name shall they rejoice all the day, and in thy righteousness shall they be exalted. For thou art the glory of their strength; and in thy favor our horn shall be exalted. For the Lord is our defense, and the holy one of Israel is our King.”

AMEN

NOTES

Samuel West (1730-1807) graduated from Harvard in 1754. He was pastor of a church in New Bedford, MA in 1761. He served as a chaplain during the Revolutionary War, joining just after the Battle of Bunker Hill. West was a member of the Massachusetts state constitutional convention, and a member of the Massachusetts convention that adopted the U.S. Constitution. This election sermon was preached by West in Massachusetts on May 31, 1786.

SERMON,

PREACHED BEFORE

His Excellency JAMES BOWDOIN, Esq.

GOVERNOUR;

His Honour THOMAS CUSHING, Esq.

LEIUTENANT-GOVERNOUR;

The Honourable the

COUNCIL, SENATE, AND HOUSE OF REPRESENTATIVES,

Of the COMMONWEALTH OF

MASSACHUSETTS,

MAY 31, 1786:

BEING THE DAY OF

GENERAL ELECTION.

By SAMUEL WEST, A. M.
PASTOR OF THE CHURCH IN NEEDHAM.

ELECTION SERMON.

In compliance with the example of our pious forefathers, we are now assembled in the place of publick worship, for the purpose of opening the business of our Supreme Court with a special act of religion. To religion then be those moments devoted; and as the preacher will carefully avoid infringing on the province of his respectable auditory, so he flatters himself, he shall be candidly heard, whilst in the line of his own profession, he addresses you in the sacred name, and plain but expressive language of our common Master,

MATTHEW, chap. xx. Verse 27.

Whosoever will be chief among you, let him be your servant.

The desire of pre-eminence is universal, and, like all other natural principles, under proper direction, tends to promote the good of mankind; but from misapplication is productive of the greatest mischiefs: The most desolating calamities which have wasted the earth, have flowed from this fruitful source. To regulate this ruling passion, to confine and direct its course, to the furtherance of general happiness, is one design of the Christian institution. The disciples of Christ early discovered symptoms of false ambition; and even the poor fishermen of Galilee, so lately called from the vale of obscurity, with the most affecting example of humility that ever adorned human nature, constantly before their eyes, soon began to contend, who should be greatest, or possess the chief places of honour and profit, in that splendid kingdom which they fondly flattered themselves, their divine Master designed to erect in the world. Our Saviour checked this first appearance of pride in his followers, with a gentleness of spirit peculiar to himself; but in language which, as it sufficiently vindicates his own character, so it ought forever to have excluded from his church in succeeding ages, all affectation of worldly pomp and grandeur. He plainly intimates, that the design of his visit upon earth was not to reign, but to suffer; that he claimed pre-eminence only from the extensive services which he was about to perform for mankind, in opening to them the volume of divine wisdom, and drinking deeply of the cup of sorrows for their salvation; that his kingdom was not of this world, and that instead of the visible splendours of it, his subjects must expect distinction only from the real excellence of their character, formed upon his own example. That they who excelled in doing good should possess the post of honour; and the most useful life share the highest glory under his universal government. This refers indeed to the spiritual kingdom of Christ, but is equally applicable to civil States; especially when composed of such as profess their belief of Christianity; subjection to its laws, and to be governed by views and motives derived from it. Without hesitation therefore, we address the assembled orders of this Commonwealth, in the language of our text, Whosoever will be chief among you, let him be your servant. Let no man think it sufficient to secure his pre-eminence, that he wears the title of honour, sits in the seat of office, or even shares the approbation of his country. Treacherous grounds of greatness! Would you found your glory so as to last with your being, let it arise from a sincere engagement of the heart in the cause of human happiness, and the diligent and persevering exertions of every faculty, for the accomplishment of that Godlike purpose; and should you through some intervening prejudices, fail of your reward from men, you secure it in a consciousness of the rectitude and beauty of your own conduct, the present approbation of heaven, followed finally with the applauses of the universal Judge. Widely indeed, does this account of rank and dignity, in States, differ from the too commonly received opinions of men. And are then the emulated distinctions in civil society reduced to this? Are none truly honourable but such as are really useful? None entitled to glory except such as are improved to the good of mankind? Did not the Saviour of the world know, that titles are stampt with honour distinct from the character of those who wear them? That they might descend by inheritance, and give to the possessor not only the privilege of being considered as chief among his brethren, but of ruling over them, and even trampling on their most essential rights?—no; these are the suggestions of human pride, realized upon human folly. The author of Christianity does but restore things to the standard of truth and nature, places the point of honour in its proper light, gives pre-eminence to those who excel in public virtue, and connects the greatest glory with the most extensive services.

Revelation indeed was not essentially necessary to inform mankind, that as civil government ought to be the result of mutual agreement, designed for the good of all; so they who contribute most to the accomplishment of that design, are entitled to its first distinctions. This, like the first principles of science in general, is by the wisdom and goodness of its Author, enstamped on human nature; and like the essentials of religion, is written on the hearts of men, as by the finger of God, being an obvious suggestion of unbiased reason. But alas! the plainest dictates of reason, in the course of human affairs, are often obscured by the passions of men, or born down by the prevailing tide of custom. We are therefore under the greatest obligations, to that Divine Instructor, who has thrown the clearest light upon civil as well as upon moral and religious truth; who has made us acquainted with ourselves, called our attention to the only interesting object, the happiness of the species; and placed the dignity of character on the basis of virtue, formed fr5om his own resemblance, and tending to the good of all.

The Father of Being is the father of mercies, a principle of boundless active love; and tho’ infinitely various in execution, his design is one, his own glory, or which is evidently the same thing, the happiness of his creatures, is the center in which all the lines of his government unite. Everything takes place in the universal system, according as it tends to the accomplishment of this great parental purpose. In our material system, if the fun in the heavens shines with a lustre superior to the other luminaries, he is no less distinguished by his kindly influence on the world below.

The characters of rational creatures, when weighed in the scales of truth and justice, must be estimated upon the same principle, with no other difference than what arises from moral agency, which evidently requires, that the exerted capacity for doing good, be directed by choice, and animated with universal love.

To what pitch of real greatness human nature may rise, upon this firm basis of public virtue, may be learned from the faithful page of history, which has recorded the illustrious names as well as actions of those, who have bled in the cause of human happiness, rescued millions from oppression and misery, have enlightened mankind with the rays of truth, formed wise institutions of government, or, with a steady, though lenient hand, like gods on earth, have guided the affairs of nations, in arduous and difficult times.

Through the indulgence of that Providence, which raises up and furnishes such characters, to balance the general depravity of human nature, our own country and times may furnish a list, the lustre of which will not disgrace the worthies of other nations or former ages.

But where are the wise, the great, the good among the mere sons of men? They fade, they vanish away, in comparison with him who was the brightness of the father’s glory, and the express image of his person.

It is no small part of the excellency of Christianity, that it presents to our view a pattern of everything truly amiable, great and good in the person of its Divine Author, not to be admired only, but copied in our hearts and lives.

The gospel itself is a manifestation of divine love, directed to its proper object, the salvation of a ruined world. God so loved the world, is the reason assigned for the mission of his son, whose entrance on the stage of mortality, was celebrated by a song of angels proclaiming peace on earth, good will towards men.

Christianity appears in every view to be the friend of man. That it is adapted to the furtherance of civil and social happiness, must be obvious to everyone, who without prejudice attends to its uncorrupted principles, as taught by Christ and his apostles, or to that spirit of universal love, which breathes from those principles and their Author. The wisdom and goodness which appear in the system, like the races of divinity upon creation itself, sufficiently prove its inspiration from heaven.

The religion of Jesus assumes no other authority over mankind, than what arises from the native excellence of its doctrine and precepts, and the influence which they have on the hearts and lives of men. It is connected with civil society only, as it enriches the heart with every virtue which tends to adorn human nature, and to increase social happiness. It forms the wise and prudent parent—the amiable child—the affectionate brother—the generous friend; but above all, the judicious, upright and consistent magistrate; who rises superior not only to views of personal interest, but what is often more expressive of true greatness, the prejudice of party, and the bind impulse of passion; who with the knowledge and government of his own heart, is unmoved by the forward humours of the world around him; and whether they frown or flatter, he remains fixed in his purpose of promoting their happiness, and like the sun in the heavens, goes steadily forward diffusing blessings to the extent of his influence.

Should it be said such characters existed before Christianity appeared in the world, the objectors views are evidently confined to Jesus the man of sorrows, the victim of divine justice in behalf of human guilt: Whereas the object of our faith is the Parent of Nature, the Universal Spirit, who filleth all in all. Wherever true goodness has appeared among the children of men, or at whatever period of time, we scruple not to ascribe it to the same source; it is a ray from the son of righteousness, a stream from that fountain in which all fullness dwells.

Piety is the first and leading feature in every truly great and noble character: Where shall we find the system which teaches a piety rational, manly and elevated, like that which is taught in the gospel of Christ? How consistent with reason, and how attractive are its representations of the Deity, as the Impartial Parent of the universe? How engaging the motives which it sets before us, to reverence, love and confide in him? How affecting its demands on our gratitude to him who, in a method equally expressive of wisdom and goodness, has procured salvation for us? If fanaticism or enthusiasm have sometimes been connected with Christianity, they are not its genuine growth, but like monstrous births in nature, are the effect of a wise and gracious cause, acting uniformly amidst the imperfection of the present state.

Piety towards God is the only solid ground of a virtuous life; and we must never flatter ourselves that the latter can be properly supported where the former is wanting. What other bond will secure the practical virtue of mankind, whether in the public or private walks of life? Interest—yes, if rightly understood, for the treasures of immortality; in every other view its influence in favour of virtue is at best precarious, and often falls on the side of vice. Honour—a sense of honour will answer the purpose, agreed, if formed upon the standard of truth, aspiring after the approbation of heaven, and directing its views to the prize of endless glory. Honour, in every other sense, is the offspring of pride, directed by caprice; and though it may prove an accidental security on the side of public virtue, its influence often falls into the opposite scale, and candidly summing up the account, it may be difficult to determine, whether the boasted sense of honour has produced greater good or evil to the human race. Of this we are certain, nothing can secure mankind in the path of duty, through all the intricacies of civil and social connections, that does not enter the hidden recesses of the soul, and follow us where no created eye can detect our actions: That does not raise us, in many instances, above the influence of custom and popular opinion, and enable us, in obedience to the demands of duty, to tread under foot what an ill-judging world may call honour and greatness. What can effect this but a supreme reverence for the Deity, or that piety at heart, from which, as from a living fountain, flow the streams of every social virtue.

No less friendly is Christianity to social happiness, as it inspires the hearts of men with the warmest affection towards each other. There is no part of the sacred institution more amiably distinguished, or more expressive of its divine Original, than its tendency to produce a diffusive benevolence. So far from being deficient in point of public spirit, it reveals an union among mankind peculiar to itself, as subjects of the same redeeming love, alike dependent on one common Saviour, the refuge of guilt and misery, the medium of every blessing to the children of men.

The example of our divine Master, the love which animated him in the service of mankind, may go far in producing and maintaining a similar affection in the breasts of his followers; but it is not upon example only that this part of the Christian’s character depends; the spirit of his Saviour has taken possession of his bosom, reign’s there, and reflects the amiable qualities of the great Original on the world around him, as the stars reflect the light of the natural sun.

Christianity indeed says nothing in favour of that species of false patriotism, so much celebrated in Heathen annals; which consisted in an unreasonable preference of the spot where the hero chanced to live, to the world beside; a desire of extending its dominion on the ruin of other States; and of trampling on the rights of mankind in general, that a small number might with impunity riot in their spoils.

Our religion takes a wider aim—teaches us to consider earth’s inhabitants as one family; to open the arms of affection to the whole, and to consult the interest of every member with a view to the happiness of all.

Confined as we are to narrow limits, the effects of our benevolence must necessarily reach those first who are nearest in connection with us, but, like the principle of attraction in nature, it extends from domestic to civil relations, till finally it embraces not only the posterity of Adam, but the universe of being.

It is scarcely necessary to add, that Christianity promotes social happiness, as it produces the love of justice, or integrity of heart. Reverence for the Deity and love to mankind imply every personal, every social virtue. The greatest purity of heart and life, the most spotless integrity, the warmest exertions for public good, must be the result of that divine ambition which aims at the approbation of the Great Searcher of hearts, and expects its reward from the infinitely holy, just and compassionate Ruler of the World.

Thus does Christianity promote the good of society, as it fits men for public service, and produces a character which will, in a degree, prove useful in every condition. But if furnished with extensive abilities, and placed in an exalted station, its happy influence is, in proportion, more diffusive, and it becomes the best resemblance of God, below. Greatness attends such a character, not as the precarious reward bestowed by fellow-men, but as inseparable from it by the constitution of nature, in which no bond is more indissoluble than that which connects true glory with a useful life.

Mankind are not generally ingrateful, nor do they withhold their esteem and applause where they are so justly due. But should this be the case, the Christian patriot still secures his greatness, shares largely in the favour of the King of kings, and shall ere long receive the open testimonials of it, in the presence of assembled worlds.

Christianity, as distinguished from the religion of nature, made its appearance in the world, like the gradual advances of the morning, after a dark and tempestuous night. For more than three centuries, it was left to make its way in the world, against the passions and prejudices of mankind, by its own native excellence, assisted by the gentle spirit of its Author, acting on the hearts of men. How wide did it extend its influence, and how perfect was its form? The lessons it taught were piety and love, the fruits it produced were peace and joy; it exhibited a species of moral virtue superior to what the world had seen before; extorted the admiration of its enemies, and could only be attached by misrepresentation and abuse.

What the friends of Christianity considered as its triumph proved its greatest injury, gaining the civil authority to its side. An absurd attempt to unite the divine polity of Christ, with the institutions and interests of fallible men, soon deformed this perfection of beauty, and Christ was again sacrificed on the altar of price and avarice.

After a long interval, in which we discover but faint traces of this divine system, it revived again at the reformation; and assisted by the improved state of literature, and especially by the art of printing, its happy effects became more obvious and extensive than ever. This enabled mankind to gain an acquaintance with it from the scriptures themselves, instead of receiving it from artful and designing men, whose interest it was to misrepresent it. To this we may ascribe that spirit of candour which at present prevails throughout the Christian world; and even the flourishing state of science may be imputed to the same cause; for as superstition withers, so generous sentiments and religion tend to nourish the growth of genius.

With respect to society, the sacred pages teach us an happy equality among mankind. The necessity of civil government for general advantage, subjection to it for conscience sake, discountenance every species of oppression; softening even the horrors of war; and as far as is consistent with the imperfection of the present state, entirely set it aside, by inspiring the hearts of men with that amiable charity which seeketh not her own.

These are thy features Christianity, thou heaven-descended visitant! Best gift of our indulgent Father to his offspring here on earth; brightest resemblance of his own perfections; fairest ornament of human nature; rich source of every blessing to the children of men; here mayest thou fix thy long, long abode; smile propitious on these our rising States, form our rulers, adorn our every order, rendering our country great and happy beyond the example of former ages.

But well adapted as Christianity is to promote the happiness of civil society, it can only do this where its influence is felt, and its obligations complied with. The wisest of men has taught us, and all experience confirms the remark, that as righteousness exalteth, so sin or prevailing vice will as certainly prove the ruin of any people. The institutions of Jehovah are not like those of fallible men, contingent in their effects: Hath he said it and shall it not come to pass? There is as certain a connection between a general dissolution of manners, and the destruction of the political, as between a vital consumption and the death of the natural body. This connection is not more strongly marked under any form of government than that which we have adopted. In a Republic the people are not only the source of authority, but the exercise of it, is, in a great measure, lodged in their hands. Corruption therefore among the people at large, must be immediately felt, and if not seasonably prevented, proves fatal in the end.

No man therefore can better evidence his public virtue, than by endeavouring in his proper sphere, to prevent the contagious spread of vice; or to promote the influence of morality and religion. Contemptible is that man’s pretended love to his country, who with an ostentatious zeal for her credit, her finances or civil establishments, entirely disregards that which is the basis of the whole. He is like the man who is careful to repair and adorn some less essential parts of a building, whilst he suffers the foundation to be undermined, which failing, the whole must tumble into ruins. The period is critical, our country is in its youth, our character is forming, our credit, weight and influence, among the nations, is yet depending.

The ardour of public spirit which was long kept alive by the agitation of war, seemed to subside at its close. We imposed upon ourselves that the contest was ended, that the prize was won; and we were willing to repose our weary spirits, after the fatigues of the field. The newly erected and scarcely cemented civil structure, which had been so nobly defended against open enemies, was left, in a great measure, unguarded against the attacks of private adversaries, or the no less dangerous effects of their conduct, who, perhaps, without any direct intention to injure us, consulted their own imaginary interest, in a manner which tended to the ruin both of themselves and their country.

The effects of this inattention we have and still do painfully feel. It has rendered our condition in a degree distressing; we are perplexed but not in despair. Our eyes are opened at length, our spirits are roused; and such measures are now adopted and pursued, as will, we flatter ourselves, soon produce happy alteration in the face of our publick affairs.

Great is the advantage of a youthful country, she rises superior to every burden by the natural increase of national strength; and what proves destructive to a people in their decline, in a growing state is turned to advantage, as it becomes a warning to regulate her conduct, in more advanced stages of her political progress.

But all depends under Providence, upon the exertions of public virtue; and particularly much depends upon the virtue of this Commonwealth. We have been honoured for many years, with a leading influence in the American confederation. We form indeed a principal member of that important body: Long may we support our well-earned pre-eminence! By making it good upon the principle of extensive services rendered to the whole.

Public spirit, thanks to a guardian Providence, has not forsaken us, however its flame may have abated. The many wise and well conducted institutions which have taken place among us, for promoting science and the useful arts, the attention paid in some of them, to the dictates of humanity, and even to the leading design of Christianity itself, witness for us that we still possess a proper sense of what is truly great, and tends to render our country illustrious and happy. Every lover of his country, every friend to religion, and the happiness of mankind, will sincerely rejoice at such appearances, and readily contribute his utmost endeavours to promote what is so happily adapted to accomplish the wish of the devout and benevolent heart.

But much remains still to be done for the preservation and happiness of our country. We commenced our political existence with no small share of national vigor, and with the general applause of mankind; but, from some unhappy neglect, the insidious enemy of public and private honour and happiness, vice, in the form of luxury and dissipation, gained an easy admission among us. Inattention to the sacred obligations of religion, an intoxicating love of pleasures, with extravagant modes of living, have given a severe shock to our infant republic, and greatly threatened its ruin.

Here then is a field open for the exercise of a virtuous and noble ambition. Who would wish to be truly great, to enroll himself in the lists of fame, which shall last when time is no more, let him step forth in the cause of religion; in the cause of his country, and whether in a public or private station, his exertions cannot fail of their happy effect. Every man has some connection with, some influence upon, society, which turned to the side of religion and public virtue, must tend to further the happiness of present and future generations; at least it will redound to his own account, in the attestation of a good conscience, and the approbation of that God whose favour is light.

Those who are raised to places of trust, have in proportion greater opportunities for serving their country. As they lead in public measures, so do they form the public manners. It is from them the standard of economy, of taste, of what is honourable, great and good, is generally taken.

To you therefore, our venerable political fathers, your distressed country holds out her supplicating hand, in this day of anxious expectation, as under Providence her best resource.

We are happy in beholding once more, at the head of our civil establishment, a Gentleman, who, to his great literary and political character, adds that of the Christian, to justify our confidence in him, and to ensure his best endeavours to support the dignity of his office, upon the example and precept of his Saviour, by rendering the most essential services to mankind in general, and to his country in particular.

The Gentleman who holds the second rank in office, has from the decided voice of his country in his favour, through many successive years, the clearest evidence of her confidence in him; a reflection upon which will animate his wishes and endeavours to further her welfare and happiness.

The honourable Council, this day to be chosen, the honourable Senate and Representatives of the State, will consider themselves, as entrusted by a free people, with the most valuable deposit that men can trust to the hands of men, everything dear in civil and social life.

We readily acknowledge the wisdom and goodness of our constitution; but it is not in forms of government to render a people happy: Wisdom, integrity, firmness, and public spirit in those who govern, are more essential. A wise constitution administered in the hands of such magistrates, will do much towards relieving our complaints, and ensuring our political happiness.

We wish not to see our civil rulers officially interfering in matters of religion. Sacred be the rights of conscience! No law can have religion for its subject, without infringing those rights, or laying an improper bias on the minds of men, with respect to the first and most important duty of life, that of judging and acting for themselves in those cases where they can only be answerable at the bar of Jehovah.

The subject of civil legislation is still extensive and important, it includes every social interest, our invaluable rights, civil and sacred, our property, and even our lives, are in a measure submitted to their guardianship. They by wise laws are to guard the avenues which lead to the temple of virtue, to prevent the encroachments of vice, to be a terror to evil doers, and a praise to such as do well.

At the present critical period our rulers will engage warmly in promoting economy; not only with respect to public expenses, though that is an object greatly worthy their attention; but it is the general habits of common and domestic life, which decide the fate of a nation. It is from thence the streams must flow by which the vital fountain is supplied; and when those streams are dried up by luxury or profusion, as upon the interruption of the blood in its progress to the heart, death must ensue.

There is certainly much more depending upon the example of the higher orders in society, than is generally conceived. They have it in their power, in a great measure, to regulate the common customs and modes of living. Economy among them, would by easy stages find its way to the remotest members of the community, and produce the most happy effects upon the State in general.

Integrity, firmness and consistency of conduct, are especially requisite at the present day. These will retrieve and establish our tottering credit, give energy to public measures, and soon render us great and respected in the world.

Fetches and indirect methods for saving expense, or accomplishing her purposes, are as inconsistent with the honour and interest of a State, as of an individual; and however they may have a plausible effect for the present, must prove ruinous in the end.

In our present embarrassed situation, it is hardly possible that every just demand should be fully satisfied, however uprightly endeavoured. The path of truth and justice in general is plain and open, and a wise legislature will steadily pursue it; and though it may produce some temporary and partial evils, they will find, in the end, that like the steady conduct of Providence, through all the seeming intricacies of his moral government, it tends to beget a confidence in themselves, to dissipate the evils complained of, and to produce the most substantial advantages upon the whole.

Never was a people eventually benefited by injustice; never was the path of integrity and justice steadily pursued, in the management of public affairs, but it tended to the good of society. This is, and must be the case, whatever shrewd politicians may suggest to the contrary, so long as the constitution of the universe continues what it is at present, with a righteous God ruling at its head.

Public spirit should animate the exertions of those who would essentially serve their country at the present period. The times loudly call for examples of a noble disinterestedness; and who so proper to give the lead, as those to whom we have committed the conduct of the State; from whom we derive our political maxims; from whom we form our estimate of the times; from whom therefore we wish to learn the patriotic lesson, of preferring the public to every private or personal interest?

There is no limiting the happy effects of such an example, held up conspicuously to the view of a sensible and grateful people. It has often spread like a religious enthusiasm, through every branch of society, and called forth patriots from every class of men. Honour attends such a character as its robe of state; it is adorned with a diadem, the lustre of which shall never fade. May a noble ardour warm the breast of every ruler, thus to distinguish himself in the cause of his country, and receive a lasting greatness in the approbation of his God.

Piety must at once finish and support the character of those who would substantially relieve and benefit their country. This is the only spring which will give consistent movement to political conduct. This will give weight and dignity to public measures, ensure the propitious smiles of Him who rules the world, and diffuse the most extensive and happy influence on society in general.

O thou great inspiring source of good; such wilt thou form both the rulers and the subjects of this often highly favoured, and always kindly protected country. And without the gift of prophecy, we may anticipate the happy effects. Behold her rising with increasing strength and lustre, through every stage of national improvement, till she has at length completed the utmost measure of national glory and happiness! Israel then shall dwell in safety alone; the fountain of Jacob shall be upon a land of corn and of wine; his heavens also shall drop down dew: 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!

But hark! Do we not hear the animating address of those distant ages, who shall witness the future greatness of this our Western Empire? Yes, it is the voice of our late descendants; it is directed to those who have gone before us. Hail illustrious forefathers! Who laid the foundation, erected, nobly defended, and richly adorned this magnificent temple of freedom and religion, under which we now repose! And may they add, with reference to ourselves, hail also illustrious progenitors, who, when the sacred structure was injured by the rude attack of war, the insidious arts of secret enemies, or the imprudent conduct of ill judging friends, roused from a temporary slumber, called forth the genuine spirit of public virtue, and under its influence, in the practice of economy, integrity, disinterestedness, supported by a manly piety, not only repaired what had been injured, but gave perpetual firmness and lustre to the whole. But alas! What can be perpetual here? The fashion of this world passeth away; the most durable monuments of human greatness must have their period, and time itself expire.

The kingdom of the Prince of Peace shall survive every change; and they who in conformity to his example, and in compliance with the invariable laws of his religion, seek for honour in the path of public virtue, shall share his triumph over the ruins of time, and wear a crown of glory which fadeth not away.