Topics: Election

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

SERMON,

PREACHED AT CONCORD,

BEFORE

HIS EXCELLENCY THE GOVERNOR,

THE HONORABLE COUNCIL,

SENATE, AND

HOUSE OF REPRESENTATIVES

OF THE

STATE OF NEW HAMPSHIRE,

JUNE 6, 1811.

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

IN THE HOUSE OF REPRESENTATIVES,
JUNE 6. 1811.

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

Sent up for concurrence.
CLEMENT STORER, Speaker

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

JOHN VII. 48.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Endnotes

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

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

This election sermon was preached by Rev. Stephen W. Stebbins in Connecticut on May 9, 1811.

ILLUSTRATED IN A

SERMON

PREACHED AT HARTFORD, MAY 9, 1811.

BEFORE THE

GENERAL ASSEMBLY

OF THE

STATE OF CONNECTICUT,

AT THE

ANNIVERSARY ELECTION

BY STEPHEN W. STEBBINS, A. M.
PASTOR OF THE FIRST CHURCH IN STRATFORD.

At a General Assembly of the State of Connecticut, holden at Hartford, in said State, on the second Thursday of May, A. D. 1811.

ORDERED, That the Hon. Mr. Daggett, and Jabez H. Tomlinson, Esq. return the thanks of this Assembly to the Rev. Stephen W. Stebbins, for his Sermon preached before this Assembly at the Anniversary Election, and request a copy thereof that it may be printed.

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

PSALM xcvii. 1

The Lord reigneth, let the earth rejoice, let the multitude of Isles be glad thereof.

SEVERAL Psalms preceding this, contain encomiums upon the divine perfections. The Psalmist takes notice of the works of God, both in creation and providence. He represents God to be acting above all, as Creator and Preserver; and then calls upon the heavens to rejoice, and the earth to be glad; because God their Creator would observe the strictest conformity to justice, goodness and truth, in his providential dealings with his creatures. “He shall judge the world with righteousness, and the people with his truth.” Then follow the words of our text: The Lord reigneth, let the earth rejoice, let the multitude of Isles be glad thereof.

It is observed, that the more literal rendering of this verse would be, Jehovah reigneth, the earth shall rejoice: yea the multitude of Isles shall be glad. Under this construction, our text may be considered as a direct prophecy of the coming of Christ; of the conversion of the Gentiles, and of their joy and felicity under his reign. And it leads us, in contemplating the divine government, to view God, both as Creator and Preserver of the world, and as Redeemer and Saviour of the church.

It may not, therefore, be unsuitable to the present occasion, and it is hoped it will not prove uninteresting to this numerous assembly, to notice some things which are either expressed or implied in the text.

In the first place, we will attempt to show what is implied in the assertion, “The Lord reigneth.”

This I take to be an affirmation of the sovereign and universal providence of God, exercised in the oversight, preservation and government of the world. The word reign signifies to rule, or command as a sovereign prince. It is to govern, order and direct. This is the prerogative of one invested with regal power. Whenever we read, either in sacred or profane history, that a king reigned, such a number of years, we understand, that, for that space of time, he exercised supreme authority and command over his subjects. Again,

The word reign sometimes signifies to influence, by presenting motives to the view of the understanding. In this way the affections of the heart are engaged, and the actions of the life are governed. Thus sin is said to have reigned unto death: that is, said to have reigned unto death: that is, it had usurped an unreasonable and destructive power over men. Thus also grace is said to reign: that is, the infinitely free and rich mercy of God takes possession of the hearts of all them who believe, and reigns with benign authority, through the righteousness of mediator unto eternal life. The subjects of this grace are delivered from the dominion of sin; and do earnestly seek to conform themselves to such impressions as are made upon their understandings and hearts by the word and spirit of God. The reigning power of sin is destroyed in them, so that it can no longer influence them as it did before grace was implanted in the heart. All the powers of body and soul are now consecrated to the service of God, and employed as instruments of righteousness to his glory.

Further, To reign also implies the exercise of paternal care and protecting love towards good and loyal subjects. It signifies the execution of an office which has for its object the greatest good of community. Supreme authority should always be regulated by a principle of love. God promised that the kings of Israel should be nursing fathers to the people. By the expression, therefore, the Lord reigneth, we may understand that he rules, governs and orders all the works of his hands; that he directs and controls the thoughts and actions of his creatures; and constantly preserves and upholds them in being. These several acts of the deity, considered together, form the idea of providence, and whenever in the remaining part of this discourse I use the word providence, I would be understood to mean God’s government, direction and preservation of all his creatures.

We will, in the second place, mention some evidences of the truth of the assertion the Lord reigneth.

Notwithstanding human reason boasts of her knowledge of the causes of those effects which every day meet our eye.; and vain philosophy has ascribed to nature and to second causes, the various appearances which we behold in the world; yet the inspired writers resolve all these things into the immediate providence of God. This indeed is the truest reason, the soundest philosophy, and the best divinity. For it is as much the work of divine providence to manage and maintain the stated laws of nature, as it is a work peculiar to God to create a world. As much of the power and providence of God are to be seen in the natural and common occurrences of life, as in the extraordinary and supposed unaccountable events which have sometimes happened. The incomprehensible power and wisdom of God are as conspicuous in the light of the sun, which we every day behold, as in the blaze of a comet, which appears to the inhabitants of the earth not above once in several centuries.

A general providence with regard to day and night, summer and winter, cannot be denied by any who allow the existence of a God of unlimited power and wisdom. If there be such a God, the general and stated course of nature, and all second causes, are ordered and limited by him. Matter has not power of itself to exist or to move, much less has it power to produce with such exactness all the changes and various revolutions which we see in the creation, and which subserve the convenience of man. These must therefore be produced by some intelligent being, which is either God himself, or some other being by him invested with sufficient power and authority to do it; for nothing can happen without the knowledge and permission of that being who is both omniscient and almighty. Whoever allows the Bible to be inspired, and given by God, must confess it is by his appointment, that while the earth remaineth, seed time and harvest, cold and heat, day and night do not cease; he must also confess that it is God who directeth all things under the whole heaven. This is what none can with any reason deny; for to deny a general providence is in effect to deny the existence of God.

In regard to a particular providence over all men, and all the various occurrences in the world, I would observe, that the smallest and most minute events are as much under God’s direction and control as the greatest and most stupendous. While the heavens declare God’s glory, and the firmament showeth his handy work, while the wonderful order and harmony in which the heavenly bodies move and are preserved demonstrate an almighty Protector and Ruler, it is no less evident that such a being preserves the several parts of this globe, that he hath set bounds to the sea, that he satisfies the desolate and waste ground, that he causes the bud of the tender herb to open, and that he provideth for the raven his food. All this the God of providence has plainly told us in his word. He is very particular in recounting the objects of his providential care, and even mentions such inconsiderable creatures as to leave no room to doubt that his providence descends to the smallest.

Though God doth according to his will in the armies of heaven above, yet he doth not neglect the earth beneath. Though his hand has fashioned the stars, and his power sustains them in being, yet even a sparrow doth not fall to the ground without his notice; and so particular is his providence, that the very hairs of our heads are all numbered. Even those things which happen according to the stated laws of nature, are ordered and brought about by the providence of God. Though we are so accustomed to the course of nature that we seldom observe and admire the finger of God in it; yet surely, as the Psalmist speaks, “fire and hail, snow and vapor, and stormy wind fulfill his word.” And his providence sometimes works contrary to the ordinary course of nature. Several instances of this kind are recorded in scripture. It was the providence of God which caused the sun and moon to stand still, at the word of Joshua; which influenced the ravens to feed Elijah; and which preserved the persons and the clothes of the three children amidst the raging flames of the furnace.

The providence of God also directs and governs the thoughts of men; for it is written, “The Lord turneth the heart of man, as the rivers of water whithersoever he will.” We are not however to suppose that the Divine Being acts arbitrarily or capriciously; or so as to exclude human freedom: neither are we to imagine that man is independent of God, so as to live and act without his knowledge and sustaining power. Man is not a mere passive being, whose thoughts and affections are mechanical; but he retains his freedom of will, though he is often influenced by motives, which are presented by divine providence. God, who has appointed its proper end to everything, hath also appointed the beginning; and all the means by which that end is attained. The children of Jacob were perfectly free and voluntary, in selling their brother Joseph into Egypt; yet Joseph, speaking to them about it, says, “Ye thought evil against me: but God meant it for good, to save much people alive.” It appeared to have happened by mere chance, that Saul met the prophet Samuel; but the Lord had previously said to the prophet, “To morrow I will send thee a man of the tribe of Benjamin.” We read “The lot is cast into the lap; but the whole disposal thereof is of the Lord.” Though the eleven apostles determined by lot, who should succeed Judas, yet they evidently supposed God’s providence would order the issue. “Thou, Lord,” said they, “who knowest the hearts of all men, show whether of these two thou hast chosen.”

Again, God’s providence preserves every individual. This is an unquestionable fact. God’s governing men, seems in some measure to imply his preservation of them. Innumerable evils lie all around us, and the arrows of death fly invisibly in every place. If the wise and good providence of God did not direct our feet, and uphold our goings, we should meet death wherever we went. Though many actions and occurrences of life may seem accidental to us, it is impossible they should be so to God. His understanding is infinite, and comprehends at one view, not only things past and present, but even those which lie in the remotest depths of futurity. Once more,

The providence of God is conspicuous, and may well be admired, when we reflect upon the great and extensive dispensations of it, which have appeared in our world; in causing the most flourishing countries, and populous kingdoms to be ravaged and depopulated by a small number; in causing the wicked to fall into the pit, which they had made for others; in raising powerful states, from small beginnings, even a few defenceless individuals; in making the knowledge of those accounted wise to prove ignorance and folly, and turning their counsels backward. Instances might be brought in support of each of these particulars, from sacred and profane history, and from our own observation. But enough has been said to prove that an invisible hand guides all the affairs of the world; that an unseen providence sits at the helm of universal government. As that directs, everything on earth happens; as that directs, nature herself obeys; and as that disposes, so are the circumstances of individuals and nations; and such will be the state of the church and of the world.

It is proper to observe in this connection, that although God be the Supreme Ruler of heaven and earth, and so independent that he is not accountable to any for his acts of government, yet he always exercises his authority according to rules of the most consummate wisdom, spotless righteousness, unblemished integrity, and diffusive goodness. He reigns, not by an unreasonable determination of will, or a capricious humor, but by a constitution the most wisely framed, and by laws which are all holy, just and good; so that his conduct may most effectually secure the important ends of his government.

The Supreme Ruler of the world, is stiled the only wise God. He says, “Counsel is mine, and sound wisdom: I am understanding.” This attribute appears with surprising brightness, in God’s government of the world. When the methods of providence are the most unsearchable in the view of mortal man, there is reason to cry out, “O the depth both of the wisdom and knowledge of God!” He fully understands the nature and powers of all creatures; the several relations and dependencies of all things, and the fitness of means to their proposed ends. Hence all his acts are according to rules of the most perfect wisdom. All the wheels of his providence are so turned, as to subserve the design of his government in regard to his subjects, and manifest that he who reigneth is “great in counsel.” The Lord also reigns in righteousness. Clouds and darkness may sometimes encircle the ways of providence, yet righteousness and judgment are always the habitation of God’s throne. The Lord is a just God, and can do no wrong to any of his creatures. Nothing can be more opposite to the divine government, than injustice and oppression. There is no iniquity with the Lord, nor respect of persons, nor taking of gifts. I have already hinted that God is a being of infinite compassion and tenderness. This is an essential property of his government over his people. “Like as a father pitieth his children, so the Lord pitieth them that fear him. In all their afflictions he is afflicted.” And when he sees it needful to correct them he does it with a father’s hand.

Thirdly, It was suggested at the beginning of this discourse, that our text may be viewed as a direct prophecy of the coming of the Messiah, and of the felicity of the Gentiles under his reign. I would therefore observe, that while God’s government tends to the good of the world, it is especially designed for the direction, support and defence of his church. Jehovah hath given the brightest display of his adorable attributes in the administration of his Son, whom he hath set as king upon his holy hill of Zion. In his regal office, Jesus Christ gives law, and exercises authority; he brings his people to yield a willing and watchful obedience to all his precepts; he affords them his protection, and overrules all things for their good; he restrains and conquers their enemies, and will, at the last day, sit in judgment and pronounce sentence upon the whole rational creation.

To the inquiry, by what means the kingdom of Christ is advanced and maintained in the world, we may reply, that the gospel is the chief instrument in the hands of the eternal Spirit, by which the divine Jesus subdues all things to himself. This gospel was once preached throughout the Roman empire; but its glorious light was soon circumscribed by very narrow limits. Darkness covered the earth, and gross darkness the people. The spreading of Christ’s kingdom in the world was prevented for a long time, by ignorance, superstition and bigotry, which possessed the minds of men. And there are several things which still operate as hindrances to the conversion of sinner, and to the enlargement of Christ’s kingdom in the world, which must be removed out of the way, before the nations of the earth will become the kingdoms of our Lord Jesus Christ.

One of these, is that spirit of discord and division which unhappily prevails among professing Christians. This has prejudiced the minds of many againt Christianity, and led them to conclude that it is not so excellent in its nature, nor so beneficial in its tendency, as its advocates declare. Heathen nations form their opinion of religion, very much from the conduct of its professors. Alas! that this should exhibit so melancholy a picture! Now, before the general extension of Christ’s kingdom in the world, we may conclude that both Jew and Gentile will be united. That variety of opinions, which now divides men into so many sects and parties, shall in a great measure cease, and the happy age of Christianity shall return, in which it may again be said, “The multitude of them that believed, were of one heart and of one soul.”

Another thing which hath greatly hindered the conversion of sinners, is the impurity, sensuality and worldliness of those who are stiled Christians. The unholy lives of Christian professors cast a stumbling block in the way, and harden both Jews and Gentiles in their opposition to the gospel.

Again, Men of corrupt minds have also arisen, by whom some parts of the Bible are represented to be of doubtful authority; and other parts of it are wholly discarded. In this most daring and systematic attempt to withstand the force of light and truth, the sacred code of Christian faith is mutilated and perverted; the divinity of the Son of God the personal existence of the Holy Spirit, with other important and essential doctrines of the gospel, are openly denied; and an impious attempt is made to take away the foundation of hope and safety for perishing sinners, which God has laid in Zion.

But these and all other obstacles in the way of the conversion of sinners, and of the increase of the church, shall in due time be removed. Whatever enemies set themselves to oppose Christ, and his reign, shall surely be vanquished, and utterly overthrown in the end.

I would now observe that there are many prophecies in scripture of the great increase and flourishing state of the church of God, by the conversion and accession of the heathen nations to it. This subject is set forth in such ample and exalted terms, as plainly show that the prophecies have not yet received their full accomplishment. Hence we are led to believe that a day is coming when, through an abundant effusion of the Holy Spirit, the kingdoms of this world shall more generally become the kingdoms of our Lord Jesus Christ.

At the Reformation in Germany, the day of gospel light and liberty began to dawn on the nations, and ever since that period there hath been a gradual increase of the light. We have reason to believe that the revolutions which have taken place, within the space of twenty or thirty years past, are probably designed to prepare the way of the Lord Jesus; as the earthquake, the tempest, and the fire, prepared Elijah for “the still small voice, in which God was.” Amidst these commotions which have agitated the nations of Christendom, a missionary spirit hath been excited to an extraordinary degree, and greater exertions have been made to spread the savor of the knowledge of Jesus Christ among all nations, than have appeared at any other period since the days of the apostles. The king of Zion hath sent, and is now sending forth ministers, as heralds to proclaim the acceptable year of the Lord, to many poor and long benighted nations, for whose souls no man cared. Oh, may a double portion of the spirit rest on the several societies which are formed, and on all gospel ministers and missionaries which are employed, for the purpose of communicating and extending, far and wide, the knowledge of the holy scriptures, and of salvation by Jesus Christ. And may their united efforts and personal labors be crowned with abundant success. “The harvest truly is plenteous, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that he would send forth laborers into his harvest.”

The present period is a crisis replete with great events. The Lord of hosts is shaking all nations. And shall Christians be silent, unconcerned and inactive spectators? No; it is our duty to pray for the day “when the eyes of the blind shall be opened, and the ears of the deaf unstopped; when the lame man shall leap as a hart; and the tongue of the dumb shall sing. When in the wilderness, waters shall break out, and streams in the desert.”

In the last great conflict between the church of Christ and her enemies, before the church’s peace and rest, the kings of the earth, and the whole world are represented as gathered together for battle. And Christ is represented as riding forth, having on his head many crowns, and on his vesture a name written, “King of Kings, and Lord of Lords.” This we may well suppose signifies that he is going to that conquest, whereby Satan’s kingdom shall be wholly overthrown, and that kingdom be set up which shall never be moved, and in which all the true friends and loyal subjects of Jesus Christ shall find sure defence, and experience almighty and everlasting protection.

I scarcely need observe that the authority, protection and munificence of our glorious King, demand of us implicit obedience. The faith, which welcomes his salvation, works by love, and ensures a cheerful and conscientious attention to his commands. All the precepts of scripture are either the mandates of Christ our King, to those who rejoice in his government, and share the blessings of his peaceful reign, or they constitute that law which is the ministration of death and condemnation to his enemies.

How greatly then does it concern us to enquire and to ascertain whose government we are under, and who is king over us? Does Christ, or does Satan and the world sway the scepter over our souls? His subjects ye are to whom ye yield obedience. It is but mockery to give Christ the empty titles of Lord and King, while ye give your real service to sin and Satan. This is to imitate the Jews, who bowed the knee to him and cried, hail, master; and then conspired in putting him to death. Then are ye his disciples when ye do whatsoever he commands. May we, my fellow citizens, be found so doing; and then we shall be in perfect safety, amidst all the dangers and calamities of this world, and be received up to a kingdom of everlasting righteousness, peace and joy; when all the enemies of Zion and her king will be brought forth and slain before him. The Lord’s portion is his people; his counsel shall stand; and he will do all his pleasure.

I would now, in the fourth place, show that there is reason to rejoice that the Lord reigneth.

This is evident from a survey of the perfections and government of Jehovah. It is matter of rejoicing to any kingdom or state, that those who are set to bear rule in them, be endowed with wisdom, justice and goodness. Now, the Almighty Ruler of the world is infinitely superior to any created being, in wisdom; he is righteous in all his ways, and holy in all his works, and his government is perfectly wise and holy, just and good. There is, therefore, abundant reason to rejoice that the Lord reigns, when we view him as the Creator and Preserver of the world; but if we consider him as the Redeemer and Saviour of the church, there is still greater reason to rejoice.

Jesus Christ, the king of Zion, when he appeared upon earth, was not indeed arrayed with outward grandeur, nor surrounded with external pomp, like earthly kings; but on the contrary, he came clothed with humility, and submitted to a state of poverty. Yet it is said by the prophets, “Rejoice, O daughter of Zion! Shout, O daughter of Jerusalem! Behold thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass.” He appeared indeed, without form or comeliness in the eye of the men of this world; and was despised and rejected by them. But still he is the “Wonderful Counselor, the mighty God, the everlasting Father, and the Prince of Peace.” He rules all worlds with righteousness, and is constituted head over all things for the good of his church.

The mode of administration in Christ’s kingdom, is likewise infinitely superior to any which is practiced among earthly kingdoms. It is not conducted with carnal policy; nor are the subjects of it ever forced to comply with its mandates, contrary to their wills; for the Lord Jesus makes his people willing as well as obedient in the day of his power; he works in them to will as well as to do his good pleasure. He draws them with the cords of love, as with the bands of a man; not by might, nor by power, but by the Spirit of the Lord. The administration of Jesus brings everything into sweet subjection.

The laws of his kingdom are written not only in his statute book, the Bible, but are copied out, by his Spirit on the hearts of his subjects in correspondent principles and affections. Human laws are imperfect, but the Law of the Lord is perfect, converting the soul; the statutes of the Lord are pure, making wise the simple. The promises of Zion’s King are likewise exceedingly great and precious. He promises and bestows upon his subjects pardon and peace, righteousness and eternal life. How many and powerful are our inducements to e Christ’s willing and obedient servants; and how strong are the reasons to rejoice in his government and dominion!

I now proceed to some application of what has been said.

1. The Lord reigneth. Let not individuals complain under affliction. God is the Judge of all the earth, and he will do right. His wisdom is sometimes unsearchable by us, but we know that he can never be unrighteous in his dealings with any of his creatures. His mercy is infinite, and all the present afflictions of his people are intended as means of good unto them. Assured of this, we should suffer no murmuring thoughts to arise in our minds though now we may not comprehend the purposes of God, in all dispensations of his providence. Our present views are often too much limited by time and sense, but God’s dealings with men in this world have reference to another state. Hence an afflictive providence, which is painful at present, may occasion our future joy, and prove an introduction to permanent happiness.

2. From a view of the character and end of God’s government it is very justly inferred, “that his church may derive consolation in the darkest seasons. If like the bush which Moses saw at Horeb, she be in the midst of devouring flames, she shall not be consumed. Faithful is the holy one of Israel. He hath said, I will never leave thee nor forsake thee. Nothing can defeat the purposes of infinite wisdom, rectitude and goodness; but all things are governed in subordination to the divine plan. In this world we behold the distress of nations; we see the church threatened, both by the lukewarmness of her friends and the malice of her enemies; but let us check all anxiety by calling to mind that the Lord reigneth, and that he is the refuge and strength of his people. He will bring good out of evil, light out of darkness, and order out of confusion. The righteous endure affliction but for a short time. They will not long behold the triumphs of the wicked, but will soon rise to dominion, and shine forth as the sun in the kingdom of their Father. If we be reconciled to the government of God, we need not fear the power of wicked men and devils.” The Father hath set his king upon his holy hill of Zion in defiance and contempt of all those who say, let us break his bonds asunder, and cast his cords away from us. He governs all events in the manner which may best promote the safety and happiness of his church and of true believers.

3. The preceding observations may serve to remind my fellow laborers in the gospel, of the vast importance of the work to which they are called. Do we sustain the office of pastors and teachers in the church of God; and are we ambassadors of Jesus Christ? Let us remember the dignity, condescension and benevolence of our divine Master. Let us remember the end and design of our office. Let us consider how Paul the great Apostle to the Gentiles and his faithful associates preached and fulfilled their ministry; and also how they had their conversation in the world. They made Jesus Christ the chief subject of their discourses; they endeavoured to extol and glorify him. And they called on men of every rank, as sinners, to accept of his salvation; to submit to his authority, and to become his obedient subjects and servants. They spake and wrote of Jesus Christ in such a manner, as might most effectually enlarge and establish his empire, over the consciences, the hearts and lives of men.

If we, my brethren, imbibe the same spirit which the Apostles imbibed, and make their conduct and manner of preaching, the model of ours, we may hope for the gracious presence of Christ, and that by his Spirit, he will cause the great ends of our ministry to be answered in the reformation of men’s lives, and the eternal salvation of their souls.

In all communications we make to our fellow sinners, we should remember our common mortality. Of our fathers and brethren in the ministry in this state, several have been removed by death during the last year. ¹ While we lament the desolations which God is thus making in his sanctuary, let us pray that he would raise up and continue a succession of faithful and laborious, serious and spiritual ministers in all the churches. While we drop a tear at the remembrance of our departed brethren, let the admonition which our divine Master is thus giving us be heedfully regarded. Let us remember that each one of us, who yet survives, is drawing after; as there are innumerable gone before to the land of silence. And let it b considered that Jesus Christ our Lord is witness to all our conduct in this life; he knows all our thoughts, designs and affections, and marks with approbation all humble and benevolent exertions for the advancement of his kingdom in the world.

A question therefore, which with propriety we may put to our consciences, is this: “Have our exertions been suited to the design, and awful responsibility of the trust which our divine master hath committed to us, by putting us into the ministry. If the great head of the church should meet us, and solemnly ask us, “What have you done for the advancement of my kingdom in the world, should we not be filled with confusion, and our faces be covered with blushing? In a short time,” my brethren, “we must have such a meeting, and be called to answer such a question.” We should therefore give all diligence that we may be found of our Judge in peace, and accepted of him in that day. The applause of thousands is but an empty sound, when compared with that of, “Well done, good and faithful servant, enter into the joy of thy Lord.” All the honors and possessions of this world are lighter than vanity, when laid in the balance with that unfading crown of glory, which every faithful minister of the gospel may expect when the chief Shepherd shall appear.

4. Our subject deserves the most serious attention of our honored rulers; with whom the important public concerns of the state are entrusted. The Lord who reigns in Heaven, and among the inhabitants of the earth, is uniformly revealed in scripture as omnipresent and omniscient. He is represented as a God who searches the hearts and tries the reins of all the children of men; as one who loves righteousness and hates iniquity. His universal presence and inspection are indeed necessary to the present administration of his providential government, and to his righteous distribution of rewards and punishments in the judgment of the great day. It is therefore proper for all of every rank and station often to reflect, that while the Lord sitteth on his throne in the heavens, his eyes run to and fro, throughout the whole earth, and that he will show himself strong in behalf of those whose hearts are perfect before him. It is under his kind and protecting providence that the legislative body of the state is again collected in this city; and that the members of it are here present before God. His eye now seeth them, and will be continually upon them from the commencement to the conclusion of their session. He is, and will be present, both as a critical observer, and a righteous judge.

He beholds, with approbation, those wise and faithful servants who conform to the moral character of the Supreme Ruler of the Universe, and who make his administration the pattern and standard of theirs. He observes their unwearied endeavours to possess their minds with political wisdom, that they may fully comprehend the duties of their station, and their uncorrupted fidelity in discharging those duties; their careful attention to the removal of every needless burden, and the redress of every real grievance. He sees their solicitude to remove whatever endeavours that it may be impartially administered to all of every rank, and in every part of the community. He observes their vigilance and firmness in causing the laws to be duly regarded and executed the fortitude and steadiness with which they oppose themselves to all evil doers and workers of iniquity; with what zeal and ardor they labor for the suppression of vice and immorality, so utterly ruinous to individuals, and to communities, both from natural tendency, and the righteous judgment of God. He regards their meekness, self-denial and patience; their prudence, paternal affection and public spirit, and that patriotism and god-like benevolence, which animates to the noblest exertions for the public good. He particularly notices, with approbation, the serious reference they cultivate to his all-seeing eye; and the habitual influence which this has upon the temper of their hearts, as well as the discharge of the duties of their stations, and all the duties of life.

The great Governor of the world is also present with those in authority, as a righteous judge. He critically observes the deportment of the whole, and of each individual; and takes cognizance whenever they lose sight of the great end of their appointment. That all-piercing eye, which pervades the universe, and penetrates every disguise, perfectly discerns the character of those who constitute an assembly of rulers over men. He perfectly knows the various views they have, and the different improvement they make of their talents and opportunities. They are raised above their brethren, not that they may shine in affluence, and fare sumptuously every day; much less that they may indulge to inglorious ease and sloth; and least of all that they should pervert judgment and justice; but that having a more extended circle of duty, they may be more extensively useful.

If, however, there are any who neglect the business of their station, who permit their talents to lie by them useless, as though folded in a napkin; if, content with the honors and profits of preferment, they leave the duties of it to be performed by others,. He who stands in the midst of their assembly observes it. If through their delinquency, judgment is turned away backward, and justice standeth afar off; if truth falleth in the street, and equity cannot enter, the Lord sees it. If they forbear to deliver those who are drawn unto death, and those who are ready to perish; if they say, behold, we knew it not, doth not He that pondereth the heart, consider it? And He that keepeth their soul, doth not He know it? And shall He not render to every man according to his works?

And now, will not the consideration of the presence of the Lord, in the assembly of political rulers, most powerfully engage them to a conscientious and faithful discharge of their official duties? If their minds are possessed with a lively sense of his immediate inspection, and of their accountableness to him, they will, they must attend to the important affairs which come before them with great solemnity of spirit. Every matter which is suggested or submitted to their consideration will be impartially examined, and nothing will be suffered to pas merely upon the account of its plausible appearance. In every debate the enquiry will be, not what measure will most contribute to my popularity, to secure my present station, or advance me to an higher office; nor what will be most for my personal interest, or the advantage of those with whom I am particularly connected; but what is fit and right in itself; and in the view of my most calm and serious thoughts, and when divested as much as possible of all passion and prejudice. In fine, what will stand the awful trial of the Supreme Governor of the universe, and meet his final approbation.

Faithful rulers, acting uniformly under the influence of this most excellent principle, have the fairest prospect of securing the acceptance and approbation of their fellow citizens, and thereby of protracting the period and enlarging the sphere of their usefulness. But whatever returns are made them by their fellow men, God is not unrighteous to forget their work and labor of love. That peace of his which passeth all understanding shall possess their hearts, and prove their support under every present pressure. And in the nearest views of dissolution, the testimony of their consciences, that they have walked before God with a perfect heart, that they have served their generation according to the will of God, and have had their conversation in the world, in godly sincerity, and as the grace of God teaches, will inspire them with love and gratitude, and cause them to rejoice in hope of glory.

To conclude. Let the whole body of this people be persuaded to approve themselves worthy of rulers of this noble character, by aspiring after an holy conformity to God. And then they may be assured that the Lord who reigns in heaven and on earth, and who has all hearts in his hand, and all events at his disposal, will cause them to possess the blessing.

And now, what remains but that we lift up our hearts to God in heaven, that he would make us a wise, virtuous and holy people, and give us rulers to go in and out before us, who shall indeed be his ministers unto us, and our children for good. And if God will answer us, and make our rulers and this people the willing and obedient subjects of the divine government, we shall be an happy people.

The mountains will bring forth peace, and the little hills righteousness. Our land shall not be called desolate nor forsaken, for the glory of the Lord shall arise and shine upon it. God himself shall arise and save us; and we shall send our praises on high, and sing with the church. “Blessed be the Lord God, the God of Israel, who only doth wonderous things, and blessed be his glorious name.” The Lord reigneth, let the earth rejoice, let the multitude of Isles be glad thereof.

AMEN.

Endnotes

1. Rev. Judah Champion, Litchfield; Rev. James Johnson, Weston; Rev. Allen Olcott, East-Hartford, who had been for several years Pastor of the first church in Farmington; Rev. Lemuel Tyler, Preston; Rev. Israel B. Woodward, Wolcott; Rev. Israel Ward, Danbury.

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

SERMON,

PREACHED AT BOSTON,

BEFORE

HIS EXCELLENCY CHRISTOPHER GORE,

GOVERNOR,

HIS HONOR DAVID COBB,

LIEUT. GOVERNOR,

THE COUNCIL AND LEGISLATURE,

UPON

THE ANNUAL ELECTION,

MAY 30, 1810

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A

SERMON,

PREACHED BEFORE HIS EXCELLENCY

THE

GOVERNOR,

AND THE

HONORABLE LEGISLATURE

OF THE

STATE OF CONNECTICUT,

CONVENED AT HARTFORD,

ON THE

ANNIVERSARY ELECTION,

MAY 10TH, 1810.

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

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

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

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

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

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

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

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

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

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

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

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

God is graciously present with a people,

I. In giving them godly CIVIL RULERS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In reviewing this illustration we learn,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AMEN.

Endnotes

1. Hag. Ii. 6, 7.

2. Zech. xiv. 8.

3. Isa. xliv. 8.

4. Isa. xxxiii. 21.

5. Prov. viii. 15, 16.

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

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

8. 2 Sam. xxiii. 2, 4.

9. Ps. lxxviii. 70, 71.

10. Heb. iv. 12.

11. 1 Cor. iii. 7.

12. Eph. ii. 1.

13. Acts. xx. 24.

14. Eph. iv. 31, 32.

15. John xiii. 35.

16. Isa. lix. 14.

17. Isa. lx. 17, 18.

18. Ps. cxliv. 15.

19. Can. vi. 4, 10.

20. Deut. xxxiii. 26, 29.

21. 2 Chron. xvi. 9.

22. Rom. viii. 31.

23. Psalm xxvii. 5.

24. Exodus. xix. 5.

25. Lev. xxvi.

26. Deut. xxxi. 29.

27. Josh. Xxiv. 20.

28. Ezra. Viii. 22.

29. Fuller.

30. Ex. xviii. 21.

31. Psalm, cxxvii. 5, 6.

32. Psalm, lxxii. 6.

33. Isaiah, lviii. 11.

34. Isaiah, iv. 5.

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

36. Psalm, lxxii. 6, 7.

37. Col. John Chester, of Wethersfield.

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

39. 2 Pet. iii. 10.

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

SERMON,

DELIVERED BEFORE THE

HONORABLE GENERAL COURT

OF THE

STATE OF NEW-HAMPSHIRE,

AT THE

ANNUAL ELECTION,

HOLDEN AT CONCORD,

JUNE 8, 1809.

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

In the House of Representatives, June 8, 1809.

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

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

In Senate, June 8, 1809.

Read and concurred….Mr. Adams joined.

ABIEL FOSTER, Clerk.

GALATIANS V. 14.

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

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

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

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

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

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

In attending to this subject, we will consider,

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

II. The dangerous tendency of a contrary disposition.

III. The dangerous tendency of a contrary disposition.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We proposed to make some remarks,

III. On the dangerous tendency of a contrary disposition.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May it please your Excellency, ³

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Endnotes

1. Dr. Strong’s Election Sermon.

2. Pemberton.

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

David Osgood (1747-1822) graduated from college in 1771 and spent a year studying theology in Cambridge. He preached in many different places (including Boxford, Charlestown, and Medford – all in Massachusetts) throughout his life. Osgood preached the following Election sermon on May 31, 1809 in Massachusetts.

DISCOURSE,

DELIVERED

BEFORE THE LIEUTENANT-GOVERNOR,

THE COUNCIL,

AND THE TWO HOUSES COMPOSING THE LEGISLATURE

OF THE

Commonwealth of Massachusetts,

MAY 31, 1809.

Being the Day of General Election.

BY DAVID OSGOOD, D. D.
PASTOR OF THE CHURCH IN MEDFORD.

In Senate, June 1, 1809.

ORDERED, That the Hon. William Spooner, Peter C. Brooks and John Welles, Esquires, be a Committee to wait on the Rev. David Osgood, D. D. and in the name of the Senate, thank him for the Discourse delivered yesterday by him before His Honor the Lieutenant-Governor, the Honourable Council, and the two branches of the General Court; and also to request of him a Copy for the Press.

Attest,
NATHANIEL COFFIN, Clerk of Senate.

JUDGES IX. 56, 57.

Thus God rendered the wickedness of Abimelech which he did unto his father, in slaying his seventy brethren:
And all the evil of the men of Shechem did God render upon their heads; and upon them came the curse of Jotham, the son of Jerubbaal.

In these words the inspired writer gives us his reflections upon the preceding history of the family of Jerubbaal, originally called Gideon. Like those old Romans who were called from the plough to the dictatorship, Gideon was threshing wheat at the time when he received his commission to head the armies of Israel. Among all the celebrated heroes of antiquity, none could have been entitled to greater respect, than is expressed by the angel of God in this salutation to Gideon, THE LORD IS WITH THEE, THOU MIGHTY MAN OF VALOUR. Though he had not as yet advanced far in life, this greeting suggests the idea of an illustrious established character, that, by some prior achievements not recorded, his great talents and heroic qualities had already been signalized. Many opportunities for his becoming thus distinguished, must have occurred during the overwhelming calamities under which his country had groaned for the last seven years. Through each revolving season, what the Israelites had sown, their enemies had reaped, and the pillaged inhabitants who had escaped with their lives, were left destitute of the means of subsistence. Dispersed among the mountains, in dens, caves and strongholds; they were languishing through want, while the combined forces of their enemies, numerous as grasshoppers, were spreading their ravages far and wide and destroying the country.

Such was the situation of the Israelites when their God interposed by the hand of Gideon, to effect their deliverance. Never perhaps before or since, was so great and splendid a victory gained by such a handful of troops. With but three hundred men, through divine assistance, Gideon put to instant and total rout an army of more than one hundred thousand. All these and twenty thousand more, fell in the course of his success. He ceased not the pursuit till he had captured and slain the combined kings and chiefs of the enemy.

Amidst all his efforts against foreign invaders, he had to contend with the unfriendly views, the baseness and treachery of a numerous party among his own people. A great nation is seldom, if ever, reduced to the condition in which the Israelites are here stated to have been, without its being occasioned in part, at least, by disunion and discord among themselves. When they are destined to subjugation and conquest, their intestine divisions prepare the way and facilitate the event. The intrigues of their conquerors are usually as efficacious as their weapons. Among the Israelites at this time, whole cities, if not tribes, had taken so decided a part against the cause of their country; and either through fear or corruption, were so attached to that of its invaders that, after Gideon’s first great and miraculous victory, they would not admit the probability of his final success. Instead of the feelings of gratitude and the language of praise, they uttered that of contempt. To his demand of refreshment for his exhausted and fainting soldiers, the magistrates of Succoth and Penuel returned this most insolent answer, Are Zeba and Zulmunna now in thine hand, that we should give bread unto thine army? In the punishment of these faithless cities afterward, patriotism, as well as justice, was displayed. The common safety required an example of terror in such vile traitors.

On various other occasions, Gideon exhibited the abilities and virtues of a great and good commander. While he was yet in pursuit of the flying enemy, he found himself unexpectedly involved in controversy with a part of his own forces. The succours from the powerful and warlike tribe of Ephraim, took offence at their not having received an earlier summons to the war. Their anger was as unseasonable, as utterly unfounded; yet for these very reasons, the more wild and intractable. Had Gideon answered them as Jepthah did afterward, the consequences might have been equally lamentable. We cannot but admire his self-command, his superior wisdom and goodness in turning away their wrath. By passing unnoticed the absurdity of their allegations, and by his modesty and humility in extolling their exploits as superior to his own; he disarmed their insolence and so flattered their vanity, as prevented any detriment to the public service by so foolish an altercation.—In short, by his valour and good conduct, greatness of mind, soundness of judgment, moderation, prudence, and disinterestedness in serving the public; he completely succeeded in breaking from the neck of his country, the yoke imposed by foreign powers, vanquishing and expelling those invaders, chastising their partisans among his own people, quelling sedition, reconciling parties and divisions, and, at length, establishing the independence, peace and prosperity of his nation.

So manifold, great and extensive were his services that, the Israelites, feeling the happiness derived from his administration, were constrained to the most grateful acknowledgments. Nay, their gratitude led them to offer much more than he was willing to accept.—Always prone to imitate the customs and manners of the nations around this, they already entertained the desire of resembling them in the form of their government. Having received such proofs of Gideon’s abilities and of them agreed to make him king and to render the crown hereditary in his family: Rule thou over us, both thou and thy son, and thy son’s son also. Gideon seems to have been sensibly hurt and grieved that his fellow-citizens were capable of making such a proposal. Most memorable is his answer; and for patriotism, piety, and disinterestedness, almost unexampled: I will not rule over you, neither shall my son rule over you: the Lord shall rule over you. Thu firmly and sternly did he oppose the wishes of an infatuated people to make a surrender of their liberties by turning their divinely constituted republic into a monarchy. Thus nobly did he reject a scepter when offered, showing a mind superior to the charms of power, the splendors of royalty, and all the allurements of worldly grandeur – at the same time solemnly admonishing the Israelites that, as God was their king, no one, unauthorized by him, could lawfully exercise the supreme dominion over them. Gideon was a true republican. Would to God that the principal leaders of those who affect to be so called in modern times, were not, in their principles and conduct, their views and pursuits, perfect contrasts to this Israelite indeed!

Though he refused the title and prerogatives of king, yet Gideon’s great service and the weight and respectability of his character, gave him an influence in the affairs of the nation, superior to that usually attendant on royal authority. Such was the constitution of the Jewish commonwealth, that idolatry partook of the nature of treason and rebellion. If it were not immediately punished and extirpated by the executive authority, it uniformly brought divine judgments upon the nation. Yet it seems that through their whole history down to the Chaldean captivity, this sin continued to be precisely that which most easily beset them. Prone however as they were to this sin, in such awe did they stand of Gideon, that, during his life (which was mercifully prolonged to a good old age) it was not openly practiced. For this reason the historian adds, The country was in quietness forty years, in all the days of Gideon. What an uncommon and almost singular instance of national peace and prosperity! And all apparently derived form the authority, influence, and example of an individual! What a blessing to mankind are such individuals! How truly are they the salt of the earth and the light of the world!

The characters of great and good men are essentially the same in every nation and through every age. Under the name of Gideon, we have marked much of the conduct and many of the virtues of that illustrious Chief to whom our own country was indebted for its deliverance, peace, and prosperity. The government of such rulers is compared in Scripture to the rain coming down upon the mown grass, showers on the thirty earth – to the light of the morning when the sun is rising, to a morning without clouds; while on the other part, rulers of an opposite character, devoid of the principles of true religion and virtue, are depicted in the consequences of their administration to the people, as roaring lions and ranging bears. The truth and justness of these representations are confirmed by the experience of all nations and by the whole history of the world. Is it then conceivable that the nation of Gideon or the nation of Washington, after having for years rejoiced in the rich blessings derived form such rulers, after having had perfect acquaintance with the principles and maxims of their administration, after having received from them their last solemn paternal advice, should, in direct contradiction to such advice, be capable of giving their suffrages for rulers known to be of a different and opposite character? Of all the follies to which human beings are liable, is there any more unaccountable, more astonishing than this?

The Lord shall rule over you, said Gideon to the assembled Israelites; and this he continued repeating, inculcating and, with the utmost exertion of his power and influence, energetically enforcing throughout his lengthened days to the last hour of his life. But, says the historian, as soon as Gideon was dead, the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god. This choice of new gods could not so immediately have taken place had not the people been previously thus inclined. The probability is, that, like a mighty stream obstructed in its course, their idolatrous inclinations had been long swelling and tumultuously rising against the authority of Gideon. On the ceasing of this authority therefore, they rushed precipitately the downward way of their hearts—From the subsequent history however, we are led to conclude that the commencement of this apostacy was, not at Ophrah where Gideon had dwelt and was buried; but, in a distant territory at Shechem a city of the first rank in the numerous tribe of Ephraim. The inhabitants of this place had been long waiting with impatience for the tidings of old Gideon’s exit, that they might, without fear, openly avow their attachment to Baal. No sooner therefore were those tidings announced, than all hands were employed in erecting a temple to their favorite idol, preparing sacrifices and establishing the ritual of his worship.

With the zeal of new proselytes, and with the malignity which apostates from the true religion always feel towards those whom they have deserted; the Shechemites were thus employed when there appeared among them, a base born son of the late Gideon, named Abimelech, signifying in the original Hebrew, my father a king. The vanity of his other, in all probability, gave him this name, that it might denote her connection with the most eminent personage in Israel. Nor is it unlikely, that its early impression upon the mind of her son, continually cherished by maternal pride in his education, kindled in his bosom that ambition which, on the death of his father, led him to aspire at royalty. The difficulties to be encountered, the obstacles to be removed or surmounted, were undoubtedly such as would have discouraged any other spirit less daring and wicked. Samuel made his sons judges in the land: In this, he most probably followed the example of his predecessors, who, very naturally, introduced their sons as subordinate officers and assistants in the administration of the government. Gideon left seventy legitimate sons. Forty years had elapsed since Jether the eldest, attended his father in the war against the Midianites. By this time, the most, if not all, of them had arrived to that age which usually gives men the greatest sway in the affairs of the public; and were probably in stations of power and trust at the death of their father. If they were in general attached to his religion and government, as it is certain, one of them was, they must, with their friends and connections, have formed a most formidable phalanx against the ambitious designs of Abimelech. The disadvantages of his birth, as the son of a maid-servant, rendered his claim more questionable than that of any of his brethren. In short, he was well aware, that he had no prospect of success but through their previous destruction; and he seems to have possessed too much of the modern philosophy, to feel any check or restraint from that consideration.

We may fairly suppose that, upon his first coming among the Shechemites, he openly applauded their innovations in religion, declared his own faith to be the same with their’s, expressed his abhorrence of the former worship, and inveighed equally against the late government and against all who had been concerned in its administration. His object was, by his management and address, so to work up and inflame the passions and prejudices of the multitude, that they might the more easily afterward be brought to favor that scheme of ambition which as yet, he forbore openly to avow. When, by these arts, he had attracted notice, become popular, and found himself high in the esteem of the citizens; he began his secret intrigues with a chosen few. His mother was a native of this city, and through her numerous relations, had a great interest with the citizens. These relations were now made the confidents of Abimelech. To them he opened his plot, and solicited their assistance in carrying it into effect. He communed, says the historian, with the brethren of his mother, and with all the family of the house of her father. Having brought these to espouse his cause, he prescribed to them the means for gaining over the other citizens. They were instructed to display all their eloquence in painting to the people, the pride and arrogance of his brethren, their arbitrary and tyrannical dispositions, their ambitious views, and the scenes of civil discord, unavoidably consequent upon the rivalries of so many young princes—all aspiring to the sovereignty. The history being totally silent with respect to any ambitious designs entertained by the other sons of Gideon; these insinuations of Abimelech, were the grossest forgeries, vile and wicked slanders, contrived and promulgated for no other purpose but to cloak the deeds of horror which he already meditated. After possessing the minds of the people with those prejudices against his brethren; Abimelech’s partisans were next to sound his praises, and finish their harangue with reminding the people that, as originating from their city and related to many of them, he was their bone and their flesh.

The brethren of his mother and their kindred seem most faithfully to have fulfilled their instructions: They spake of him in the ears of all the men of Shechem all these words; and by their eloquence and influence, succeeded in winning the hearts of the citizens, and attaching them to his interest. He is our brother, one and another exclaimed; and so, his party daily increased. When it had become strong, the first thing requested of them was, that the money in the public treasury, might be at his disposal. To this the elders of the city consented, and were probably not ignorant of the cruel and bloody, though as yet, secret enterprise for which it was wanted. As they were the worshippers of that idol whose altar Gideon had thrown down, their religious principles, as well as political views, might render them willing that a severe revenge should be executed upon his family. With their money, Abimelech hired a troop banditti; the history says, vain and light persons, to surprise and massacre his brethren. As a stone was often used as an altar, the history, in stating that they slew the three score and ten sons of Jerubbaal upon one stone, may be understood as insinuating that all these persons were offered as so many victims to Baal, by way of atonement for the injury which that idol had formerly received from their father.

With this sacrifice, shocking and horrible as it was, the Shechemites seem to have been well pleased; believing, no doubt, that it would render their idol and more propitious to them. Soon after, they assembled in a formal manner to place the crown upon the head of Abimelech, and take their oath of allegiance. Thus they publicly approbated his crimes, bound the guilt of them upon their own consciences, and rendered themselves liable to share in their punishment. Instances of such extraordinary wickedness and cruelty rarely escape punishment even in the present world. In the common retributions of divine providence, they who take the sword, often perish by the sword: Men of violence and blood usually come to a violent end. What they have sown, they also reap. They are snared in the work of their own hands, and fall in the pit which themselves have digged.

But, as the Israelites were the chosen people of Jehovah, he usually gave them previous warning of those judgments which their crimes drew down upon them. To Abimelech and the Shechemites, this warning was dispensed by Jotham the only one, of all Gideon’s legitimate sons, who escaped the massacre. Him the spirit of God undoubtedly prompted and inspired to foretell the just doom which awaited the murderers of his brethren. His own ingenuity, perhaps, framed the allegory with which his prediction is introduced. Nothing pertaining to language, seems to have been more ancient, than the use of parables and apologues to set forth the most serious matters, and inculcate the most interesting truths. The Greeks claimed to have been the inventors of this mode of instruction; but their claim had no other foundation besides their own vanity. Ages before the existence of Aesop or any other author known to their nation, the Orientals, and particularly the Hebrews, had adopted this ingenious method of teaching by amusing. “As speech became more cultivated, says the learned Warburton, the rude manner of speaking by action, was soothed and polished into an apologue or fable; where the speaker, to enforce his purpose by a suitable impression, told a familiar tale of his own invention, accompanied with such circumstances as made his design evident and persuasive.”

The city of Shechem being situated at the foot of mount Gerizzim, from this mount, in the hearing of all the people assembled at a public festival subsequent to the coronation of Abimelech, Jotham pronounced his curse, not a causeless one, it being a divine prediction. “Hearken unto me, ye men of Shechem, that God may hearken unto you. The trees went forth on a time to anoint a king over them; and they said to the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said to the fig-tree, Come thou and reign over us. But the fig-tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? Then said the trees unto the vine, Come thou, and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? Then said all the trees unto the bramble, Come thou, and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.”

As this fable is confessedly the most ancient upon record; so it is beautiful, impressive, and striking beyond almost any other example. By the speeches which Jotham makes for the good and useful trees, he seems, with filial reverence to allude to the noble conduct of his father in refusing to be made king; while at the same time he reminds the Israelites of their unspeakable obligations to him. ¹

The general moral of the parable, is highly important, and is inculcated with all imaginable force. Following the arrangement of scripture, which uniformly includes all men under the two opposite characters of the righteous and the wicked, it sets forth the different effects produced by these characters when exalted to power; the healing, cheering and beneficent influences of the one; and the wounding, fretting and baneful influences of the other. The different ways by which they frequently attain to power, are also strongly marked. No arts however vile, no intrigues however base and wicked, are scrupled or declined by unprincipled men when circumstances are such as to give them any hope of success. For the honors and emoluments of office, their thirst is insatiable, and hurry on to their attainment per fas & nefas. Though in themselves, weak and worthless, and, from their want abilities or from their want of integrity, totally incompetent to the duties of a high station; yet, these are the men whose souls are devoured by ambition, in whom it reigns predominant. They are always aspiring to the chief dignities, always on the watch to burst the doors of public confidence and thrust themselves forward to the chair of State; while, on the other part, the truly wise and good are too modest and dissident thus to obtrude themselves upon the notice of the public. Instead of placing their happiness in the exercise of dominion over others, they are content with the due government of themselves, and prize the ease and freedom of private life. It is with no small reluctance, that such men are drawn from their beloved retirement. The olive tree, the fig tree, the vine, and every good and useful tree, are afraid to turn aside from that course of beneficence allotted them by nature and the author of nature. Aware of the responsibility annexed to a high station, they dread its snares and temptations. Doubting of their own capacity to serve the Public in the best manner, they dread lest by some mistake in their administration, the peace, safety or prosperity of the State should be endangered. They therefore wish to decline a province to which they fear their talents are not equal. Nothing but a conviction of duty, of a call in providence will enable them to surmount these scruples. On the other part, unprincipled men have no difficulties of this kind. The bramble, whose very nature unfits it to be useful in any place or condition, boldly comes forward, self-assured and self-confident, to be made the head of the whole vegetative creation.

The vanity of base men when thus invested with power, is painted in colours the most vivid and striking; and the ridicule thrown upon that vanity, is inimitably marked and pointed in those circumstances where the bramble bids his new subjects, who needed no shadow, to come, and put their trust in his—“If in truth ye anoint me king over you, then come and put your trust in my shadow”—in the shadow of a bramble!

Such a claim is never made by rulers truly wise and good. From a deep and habitual sense of their liableness to err, they dare not demand implicit confidence. “Though I am unconscious of intentional error, says one of the best of rulers, I may have committed many. Whatever they may be, I fervently beseech the Almighty to avert the evils to which they tend.” The election of such a ruler seems to have been, at first, proposed by the republic of trees. To such a choice, the revealed wisdom of God confines the republic of men. Thou shalt provide out of all the people, able men, such as fear God, men of truth, hating coveteousness. The whole nation is to be scrutinized that its best characters may be selected. Able men, possessing extensive knowledge, clear and rational ideas of a just and equal government—ideas matured by deep reflection, nice observation, and long experience. SUCH AS FEAR GOD, who are under the habitual impression of their accountableness to him for all their actions, possessing established principles of true religion—principles continually cherished and strengthened by a regular and conscientious attendance upon religious duties. MEN OF TRUTH, in whose conduct and transactions either in their private or public capacity, no appearance of guile, of duplicity, of insincerity or of subtle craftiness, can be found; all whose measures both of internal policy and of foreign negotiation, are above the suspicion of artifice and design, bearing the evident marks of fairness, simplicity, truth, justice, and strict impartiality;–men whom no considerations will induce knowingly to swerve from these principles of true dignity and rectitude. HATING COVETEOUSNESS, whose very souls abhor all mean and selfish views, all interested schemes for their own advancement or for the advancement of any party; who recognize no party, but behold with equal affection and solicitude, all parts of the community; and make the general weal the great object of all their counsels, endeavours, and pursuits; whose whole administration reflects greatness of mind, liberality of sentiment, generous and noble aims, disinterestedness, and public spirit.

Would such rulers, on their first elevation to power, with an air of serious concern, anxiously ask, “how are vacancies to be obtained?” After a long and tedious struggle, having, at length, “burst the doors of honor and confidence,” and forced our entrance all hungry and starving for lucrative employments, “how are vacancies to be obtained?”

Would rulers who are men of ability, that is of some understanding, on the reception of injuries and insults from foreign nations, avenge such wrongs by a most rigorous blockade of all the ports of their own country?—Would rulers who are men of truth, speaking of this identical measure, declare to their own subjects, that its sole object was to distress foreign nations; and at the same time, in the most formal and solemn manner, protest to those foreign nations, that it was wholly a municipal regulation, not in the least aimed against them?—Would rulers partaking of the nature of the olive and other good trees, on their exaltation, bear their faculties with the airs of victors at the head of a triumphant party, and exercise their power for the humiliation of all who had not favored their promotion? Would they heap reproaches upon their predecessors in the administration, stigmatize them as a sect, charge them with “having proscribed half the society as unworthy of any trust”—and with having conferred offices upon others guilty of political “delinquency, oppression, intolerance, and anti-revolutionary adherence to our enemies?”—Then exhibit themselves as brought forward to correct such abuses, declare their purpose to effect it, and warn the nation that till it shall be accomplished, it must not be expected that “the honesty, capacity and faithfulness” of candidates will be the qualities principally regarded in appointments to office.

In free governments, during the excitements and tumultuous scenes of popular election while the partisans of rival candidates are discussing the merits and exerting their influence in behalf of their respective favorites; unpleasant things are unavoidable. But no truth in the Bible is more certain than this, that great and good minds, upright and enlightened statesmen, possessed of a true patriotism, will retain no remembrance of these irritations afterward. Placed at the helm, from that moment they will cease to know, and from every wish to know, who voted for or against them. It will be their most studious concern throughout their administration, to show themselves alike blind to, and ignorant of, all parties; bearing an equal relation to, and an equal affection for, each individual and each class and description of the people; entertaining no other thought or design but by an equal, universal, most strenuous and impartial beneficence, to dissolve and melt down into one common mass, all party distinctions. They will consider themselves as sustaining the representative sovereignty of the country for the good of the whole and of every part; and in the execution of their high office, will regard nothing but the general weal, peace, and prosperity.

Such rulers can have no occasion for a veil of mystery over their proceedings. The general good being the object of all their counsels, they are willing that their plans for its promotion, should be examined by the people for whose sake they are proposed and whose interests will be affected by them. Nor are they hasty in their decisions. No question of great moment, is determined till it has been first weighed and thoroughly considered in all its bearings and relations. It was an acknowledged trait in the character of that ruler whom our country recognizes as its father, that his eyes and ears were always open to information from every quarter. He chose that a difficult question, previous to its receiving his decision, should be exposed to public discussion, that he might avail himself of any light that might be thrown upon it by the collision of parties. He wished the necessity or usefulness of every act of his administration, should be so manifest as to meet the approbation of all reasonable unprejudiced minds.

Alas! when we think of him, do we not feel a gloom at the reverse witnessed in our public affairs since they have fallen into other hands, into the hands of those, I mean, who uniformly opposed his most wise and salutary measures? What a different temper and conduct have marked their course? And, to what a result have they progressed? The very things against which He, with such anxious solicitude and boding apprehension, most solemnly, again and again cautioned us, have taken place. “Excessive partiality to one foreign nation, and excessive dislike of another;” timid and mean submissions to the outrages of the one, and hostile menacing airs towards the other, continued through a long course of equivocal negotiation, at length, brought us to the brink of a precipice. To effect our escape, gracious heaven! What was done? Measures strange, new under the sun, not recorded in any history, not tested by the experience of any nation, were precipitately proposed and as precipitately adopted. “I would not deliberate” exclaims the infatuated senator: and so laws are at once enacted whose execution brings distress upon thousands, arrests a commerce said to be the second in the world, and turns the naval and military force of the country against the industry and peace of its inhabitants; laws which, in a free republic, outrage all the principles of freedom, trample upon the most essential rights of man, and dissolve the bonds of the social compact.—The obstinacy with which the blundering ² authors of these measures adhered to them, was truly astonishing. To the cloud of petitions, remonstrances and resolves, from whole states, as well as from towns, counties and other collections of people, all pointing out the absurdity, unconstitutionality, oppressive and ruinous tendency of those laws—the only answer was, this language of the bramble, come and put your trust in my shadow. In case of disobedience, menaces followed. If every mouth were not stopped, if every tongue were not silent from censure or opposition, the most tremendous punishment was denounced: Let fire come out of the bramble and devour the cedars of Lebanon.

It seems essential to public liberty, that the choice of rulers should be in the hands of the people. Among the nations who have understood the nature, and been capable of estimating the value of liberty, what rivers of blood have been shed, and what countless millions of treasure have been expended to obtain or to preserve this privilege! Yet what people, in the full enjoyment of it, have not, sooner or later, abused it to their own destruction, by giving their suffrages in favor of a bramble? Melancholy instances of this frenzy among republican states, occur in all history, sacred and profane, ancient and modern. If parasites and flatterers besiege the throne of princes, hollow hearted patriots, and noisy aspiring demagogues are not less assiduous, or less intriguing, in paying their court to the sovereign people. By such agents and such means, the ancient republics of Greece and Rome, once so flourishing, great and renowned, were cheated out of their liberties, and ultimately degraded to the bottom of the scale among the nations of Europe. The nature of all republican governments is such, that they almost necessarily engender parties and factions, divisions and contests. In these contests with each other, men professing themselves republicans, lose sight of their principles in their blind, yet violent attachment to their respective parties. Enlisted under the banners of Caesar and Pompey, both sides fight most furiously for their republic, that is, for its shadow, its empty name after all its essential powers and privileges have been surrendered into the hands of their respective leaders, now sovereigns and despots. Are not we ourselves far advanced toward a situation like this, when the leaders of a dominant party commence an invasion on our bill of rights, and boldly usurp powers not granted by the constitution? In such case, the only hope or consolation left us, consists in this, that no free people will submit to such usurpations, and thus suffer their liberties to be wrested from them till, by vice and corruption, they have become prepared for slavery. Had the Shechemites been Israelites indeed, firm in the religion of their ancestors and under the influence of virtuous principles; all the arts of such a character as Abimelech, would have failed of success. But having apostatized from Jehovah, and become thoroughly depraved both in their principles and morals—being thus ripe for ruin, divine justice permitted them, with their own hands, to pull that ruin upon themselves. They were given over to the infatuation of putting their trust in the shadow of a bramble.

The sacred historian mentions it as not the least among the sins of the Israelites, that they shewed no kindness to the house of Gideon according to all the goodness which he had shewed unto Israel. Nay, this their ingratitude to the family of their great human benefactor, is mentioned in close connection with their ingratitude to Jehovah their covenant God, as next in aggravation and heinousness to their guilt of apostacy.—My respected auditors, we have had our Gideon. After procuring us a great victory, and establishing our independence, he assisted in framing for us a system of liberty with order. The noble machine being finished, he applied his own shoulders to the task of putting it in motion, in connection with coadjutors partaking of his spirit. Thus guided in its operations, it progressed to the admiration of the world; and after rescuing these States from disgrace and danger, exalted them in honor and prosperity. A dreadful counterpart to this felicity would, in all probability, have taken place had the reins of the national government at that early period fallen into the hands of aspiring demagogues, men destitute of religious principle, intent upon nothing but the aggrandizement of themselves and their party, tainted with wild and romantic notions of liberty, heedless of the experience of former ages; and hurrying on to the trial of their own new and fanciful theories. That the infancy of our general government escaped the ignorance, violence, and wickedness of such vile attendants, is surely, among the most brilliant proofs of the watchful care of heaven for our preservation. ³

Washington steered us through the first breakers; then giving us his blessing in his FAREWELL ADDRESS, quitted the helm; but to the end of his life, his general influence continued, and with it, our prosperity, advancing indeed to a height before unexampled. At length, HE, like the Gideon of Israel, died; and we, everywhere, made the most pompous show of mourning, by solemn dirges, eulogies and funeral processions. But, scarcely had we finished these farcical scenes when we committed the direction of our affairs to the very men who had been his most inveterate opponents; and by their exaltation, politically slew all his children. ⁴ Does it not become a Christian nation seriously to consider whether ingratitude towards those whom Heaven has made eminently their benefactors, and the instruments of their most signal prosperity, may not draw upon them the tokens of the divine displeasure?

These are the concluding words of Jotham’s curse mentioned in the text,–Let fire come out from Abimelech, and devour the men of Shechem and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech. The accomplishment of this anathema speedily commenced. The new king and his subjects soon became hostile towards each other. The men of Shechem, says the history, dealt treacherously with Abimelech—and cursed him in the house of their God. Towards them, he proved a most cruel tyrant. By dear bought experience they learnt what it was to repose under the shadow of a bramble. Their sufferings seem to have been for some time protracted that they might have opportunity to feel all their sharpness; and in the issue, both parties succeeded in destroying each other. After recording the particulars of this destruction, ⁵ the historian concludes, Thus God rendered the wickedness of Abimelech which he did unto his father, in slaying his seventy brethren: And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham, the son of Jerubbaal.

In bringing about this retribution, no miracle seems to have been wrought, nor the operation of any particular cause or agent raised above the pitch or tendency of its nature: The great Ruler of the world suffered the current of events and the succession of causes and effects to proceed on in their accustomed course while this course was so guided by his all-pervading providence that they who had enlisted themselves as the creatures and partisans of an intriguing ambitious usurper, were imperceptibly taken in their own snares and became the victims of their own devices. Let those hear and fear who, in their prejudices and partialities, bear any resemblance to the Shechemites. The same Providence which governed the world in the age of Gideon, governs it still, and has the same means for making the transgressions of the wicked to reprove them, and their backslidings to correct them.

Legislators of the commonwealth, as the representatives of the people, chosen and deputed to make their laws, guard their liberties and take care of their concerns; it is natural to suppose that men thus selected and for such purposes, rank among the wisest and most upright of the community. We have seen however, that a free people, on some occasions, confide these trusts to hands unworthy of them. They are in special danger of committing this folly at a time when the spirit of party is prevalent. Under the influence of this spirit, the electors consider, not the talents and virtues of good rulers; but whether the candidate be the bone and flesh of their party—having capacity and zeal to serve its interests. Their inquiry is, whether he be a brother of the faction to which themselves are attached. Thus circumstanced, the most violent partisan often obtains the vote. Could we suppose a legislative assembly, composed of such characters, thus chosen and coming together with such views and dispositions; what would they be but a copse of brambles, the best of them a brier, the most upright sharper than a thorn hedge?

God forbid that a majority of rulers in any New England State, should ever consist of such characters! Indeed they cannot, while any portion of the spirit and principles of the first settlers of the country, be retained among their descendants. Christian piety, a thing without partiality and without hypocrisy, in its very nature most opposite to the spirit of party, was considered by our forefathers as the only root from which any true and genuine patriotism could spring. This sentiment has been so far handed down to modern times, that it is explicitly recognized in the constitution of this commonwealth. Each member of our legislature, on his entrance into office, solemnly declares that “he believes the Christian religion and has a firm persuasion of its truth.” This declaration, virtually acknowledging all the obligations of Christianity, adds them to the other obligations by which our rulers are bound to legislate upon such subjects only and for such purposes only, as are specified in the social compact. Within this enclosure, ye legislators, all your labours are confined. If ye pass these limits, your laws become unlawful; in making them ye betray your trust, violate your oaths, and bring upon yourselves the guilt of perjury.

Should our federal rulers thus abuse the trust reposed in them, and violate the principles of the national compact, you will, as the guardians of the rights of your constituents, make a prudent, yet firm opposition, resolutely treading on in the steps of your predecessors of the last year. The wisdom and dignity of their proceedings upon this subject, have ranked them with those immortal patriots who began that resistance to usurped power, which issued in the independence of these States. If we would preserve the liberties, by that struggle, so dearly purchased, the call for resistance against the usurpations of our own government, is as urgent as it was formerly against those of our mother country. No unbiased mind can review the measures pursued by those who, for some time past, guided our national counsels, without being convinced, not only that the constitution has been violated, but violated for a purpose the most pernicious; that a state of hostility against Great-Britain, now nobly contending for the rights of nations; and a consequent alliance with her adversary, the execrable scourge of Europe, were most treacherously and wickedly contemplated. To my apprehension, the danger from such a policy, is more to be dreaded than any which had ever before threatened our country. It is a gulf in which our national honor and prosperity, our liberties, our religion, our morals, our happiness, will all be lost irretrievably—in which we shall be plunged in everlasting infamy and wretchedness.

But, apart from this danger, which, blessed be God, seems at present to be happily escaped, most probably in consequence of the patriotic opposition just mentioned: to what purpose did we frame the national compact if we suffer its provisions to be disregarded? Why did we, with such extreme caution, after long deliberation, first in an assembly of delegates from all the states, then in separate conventions in each individual state, prescribe the terms of national union, after each of those terms had been sifted and scrutinized over and over again, in every form and shape, through all their possible consequences and effects—why this vast apparatus, these extended discussions, these unwearied pains in settling the terms of national union, if, when settled, we permit them to be dispensed with at pleasure, place our confidence in the men who wantonly spurn their limitations, and reproach, as hostile to the federal union, that warning voice which would dissuade us from such insanity? The truth is, that the worst and the only enemies of this union, are those who break its ties and burst its bonds asunder. Its only real and substantial friends, are those who perseveringly oppose such infractions. By such opposition only, can the very end for which the constitution was framed be answered, and the constitution itself, together with the liberties which it guaranties, be preserved.

This constitution has indeed been altered, in some instances, for the worse. It is hoped that its next alteration will be for the better, by clearing it of that strange absurdity, which, through the slaves of our southern brethren, gives them an undue and baneful influence in our national counsels. These northern states must be lost to a sense of their own rights and dignity—They must acknowledge themselves to be something less than men, if all their parties do not unite in their endeavours to effect this alteration. It is also equally incumbent upon them, to unite in procuring a navy for the protection of their commerce. Had the many millions, foolishly squandered in the delusive purchase of a wilderness utterly useless, been expended in building ships of war; our trade, in all probability, would have escaped its late, as well as present, embarrassments.

Every man, in the least acquainted with history, must know that, of all other means, commerce is preeminently useful and indeed necessary for promoting national wealth and prosperity, spreading general information, advancing arts and knowledge, increasing civilization, refining and polishing the manners of a people, and giving them those improvements which adorn society and constitute its highest felicity. But nothing can be more absurd, than to dream of a great and extended commerce without a navy for its protection—this being equally necessary both at home and abroad—in our own harbors and while traversing the ocean—The Gun-boat policy, excepting for embargo purposes, is so despicable and puerile that, were Buffon still alive, he might bring it s another proof of the “dwarfish nature of every American production.”

These interesting objects will find their place in the deliberations of our civil fathers. Sooner or later they will be obtained if this nation be destined to flourish and become great. If present success should be doubtful, this should not discourage our exertions. If heaven, provoked by our sins, should, in its wrath, give us up to our prejudices and partialities, that, like the Shechemites, we may be vexed and harassed by the tyranny of brambles; still every good ruler and every good citizen should persevere in their endeavors to ward off these calamities. This is the course of true virtue and patriotism. If in this course, like the children of Gideon, our lives should be cut short by the prevailing faction;–even the foresight of this should not damp our ardor. We are to remember that there is still a reward for righteousness. We are all placed here for the present, on purpose that it may be seen how we can acquit ourselves through that variety of private and public trials allotted us by Him to whom we are at last responsible. Every true patriot has learnt to think and to say with Paul of Tarsus, it is a small thing with me to be judged of man’s judgment. Of what real and intrinsic value is that patriotism which requires to be continually fed with present praises or with present rewards? The true patriot, after the best part of his life has been spent in a series of important and faithful services to his country, will descend the vale of years, serene and happy from the consciousness of a part well acted and from a hope thence arising of the final rewards of virtue. If, instead of this, we behold him wavering in his former patriotic opinions, sour and discontented through mere chagrin that the incense of adulation and the glittering tinsels of office have ceased to nourish his vanity;–while we lament such weakness, we can hardly forbear suspecting whether a patriotism which becomes thus shriveled at its latter end, were not from its beginning, defective in principle. Our country abounds with professed patriots; but after an abundance of leaves and of blossoms, the genuine fruits of that virtue remain wonderfully scarce. It is earnestly recommended to all who wish to cultivate it, that they attend carefully to the soil. If it be planted in an honest and good heart, like the seed of Evangelical truth, it will certainly be fruitful, yielding thirty, sixty, perhaps, a hundred fold. Nor will its fruitfulness be checked by any present difficulties or discouragements. It is animated by the spirit of that Israelitish commander with whose words I conclude. Be of good courage, and let us play the men for our people, and for the cities of our God: And the Lord do that which seemeth him good.

Endnotes

1. The expression of wine’s cheering God and man, ought perhaps to be rendered gods and men. Jotham here adopts the pagan style as best adapted to the notions of the idolatrous Shechemites, and more likely to be understood by them. Instead of referring to Jehovah, he means that wine cheereth hero-gods, such as the Shechemites worshipped. They had made Baal-berith their god, a deity confessedly originating from among men. As having this allusion, the expression contains a fine stroke of ridicule and insinuates to the Shechemites, the pitiful origin of their deities—they being such as were supposed to be, or to have been, refreshed with wine.

2. Blundering—This epithet needs no apology, since, by the late accommodation with Great-Britain, on the very terms offered from the beginning, our government has implicitly acknowledged that the embargo measures were unnecessary; of course, foolish and blundering. Must not the advisers and abettors of those measures, the source of so many evils, have faces of brass if they ever show them again in our national councils? My prayer to God for them is, that they may be restored to the use of their reason, freed from those prejudices and partialities which have hitherto permitted them to see only through the eyes of a Jefferson. Had it been the study of these men to give the most perfect illustration of a government administered by a bramble, could they have hit upon an expedient more to their purpose than their embargo system? Of all shrubs, the bramble affords the thinnest and most wretched shade, of which all who attempt to avail themselves, if they turn their body, or move their head, their hand, or foot, instantly they are wounded and pierced with thorns. Were not all these particulars realized in the vexations restrictions, exorbitant exactions, and numberless fines and forfeitures of the vile laws in question?

3. During that period, it was assailed by hosts of enemies. In addition to the difficulties and embarrassments incident to every new government, and the factions incessantly springing up in all republics; it was eminently exposed to the most fatal disasters from that before unheard of revolutionary hurricane which, down to this day, continues sweeping away or new modeling all the old governments of Europe. In those times, had not a Washington been at helm and others to co-operate with and succeed him, whose wisdom and firmness preserved our neutrality; our free governments, State, as well as National, might ere this day, have gone by and left us under the shackles of a foreign or domestic tyranny. The people of America, following the example and partaking of the fate of their former allies in Europe, after being with them, “tossed on the tempestuous sea of liberty,” would most certainly have sought repose at any expense. When rest is absolutely necessary, it must be taken through under the shade of a bramble.

4. Even this did not satisfy their successors in office. They wished to marry the carry the matter still further, and literally to complete their own resemblance to the Shechemites. For years already they had been massacring the reputation of the friends of Washington. Unprincipled scribblers had been hired to write libels upon them, and half the newspapers of the country were the vehicles of these libels;–the sufferers of this abuse, in the mean-while standing, like the band of Leonidas at the Straits of Thermopylae, to save us from the perdition of French influence. It was this very circumstance however, which inflamed the rage of the new rulers, who, on their coming into power, prosecuted those honest and faithful patriots upon charges so utterly unfounded, that the world was astonished at their indiscretion in thus betraying their malignity.

5. Mutual hostilities seem to have been carried on for some time when Abimelech, with his mercenaries, succeeded in storming the city of his mother’s relations, putting its inhabitants to the sword, leveling it with the ground, and sowing it with salt. By this last ceremony he expressed his hatred of the Shechemites, and his wish that their city might always lie desolate, a perpetual monument of his revenge.—He next attacked the tower of Shechem, an appendage to the temple of the god Berith, out of which he had some time before received the money to hire the assassins of his brethren. Into this temple and tower the house of Millo had fled, that is, the nobles or elders of the city; for this seems to be the meaning of the Hebrew word, Millo. This collection of the principal citizens having had the chief hand in making Abimelech king, now received a just recompense. The temple and tower being set on fire, they and their wives, to the number of a thousand persons, perished in the flames. Thus fire came out of the bramble, and devoured the cedars of Lebanon.—Not far distant from Shechem, stood the city of Thebez whose inhabitants had so far sided with the Shechemites as drew upon them the wrath of the tyrant. ON his approach, not attempting to defend the walls of the city, they retreated into its tower. Abimelech thought to have set this on fire, as he had before done that of Shechem; but on his coming nigh for that purpose, he met his fate. He had slain all his brethren upon one stone; and now a stone, thrown by the hand of a woman fractured his skull. He felt the blow to be mortal and that he was actually dying. Thus summoned into the presence of his final judge, what has such a monster of wickedness to expect! If everlasting punishment awaits guilt of any kind; what must be the doom of the man who destroyed whole cities of his fellow creatures! Yet Abimelech has no bands in his death; and the only thought which gives him any uneasiness is, lest it should be said of him, a woman slew him. Good God! to what a degree of stupidity and brutish insensibility may the moral faculties of thy rational offspring be reduced!

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

A

SERMON,

PREACHED AT

HARTFORD,

IN

CONNECTICUT,

ON THE

GENERAL ELECTION.

May 11th, 1809.

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

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

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

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

PSALM CXLIV. 11-15.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It may therefore be useful, briefly to state

1. In what true religion consists.

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

True religion consists in right views. Affections and conduct.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AMEN.

Endnotes

1. Gen. vi. 5. 11.

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

3. Junius.

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

5. Psalm 1. 15.

6. James iii. 5, 8.

7. 2 Tim. i. 5.

8. Micah iv. 4.

9. 2 Sam. xv. 13, 14.

10. Psalm iii. 1-8.

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

12. I Kings iii. 5-9.

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

14. Acts xvii. 26, 28.

15. Ephesians iv. 18.

16. Galatians iii. 10.

17. I Timothy iv. 4.

18. Hebrews i. 11, 12.

19. Matthew xxii. 37, 39.

20. Psalm xlii. 1.

21. Psalm lxxiii. 25.

22. Luke iii. 8, 10-14.

23. Proverbs viii. 15, 16.

24. Romans xiii. 3-5.

25. Daniel ii. 44.

26. Isaiah xlix. 23.

27. Romans xiii. 2, 4, 5.

28. Rom. xiii. 6.

29. Rom. xiii. 7, 8.

30. Matt. xxii. 21.

31. Ecclesiastes vii. 20.

32. Hebrews xii. 8.

33. Job xv. 16.

34. Proverbs iii. 17.

35. Psalm xix. 10.

36. 2 Sam. xv. 4.

37. Psalm. Lxxvi 10.

38. Psalm. Xcvii. 1.

39. 2 Sam. xv. 31.

40. Deut. xxxii. 30.

41. Isai. Xlvi. 10.

42. Rom. xi. 36.

43. I Sam. v. 2, 3.

44. Rev. xxi. 27.

45. Exodus xviii. 21.

46. 2 Sam. xxiii. 3, 4.

47. 1 Kings ii. 2, 3.

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

49. Daniel vi. 4, 5.

50. Psalm cxviii. 8, 9.

51. Proverbs xiv. 34.

52. Psalm ii. 10-12.

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

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

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

56. Proverbs xxix. 2.

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

58. Titus 3. 1.

59. Titus 3. 1. 2.

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

61. Rev. ii. 10.

62. Prov. xxx. 15.

63. Prov. xxiii. 5.

64. Eccl. x. 6, 7.

65. I Peter i. 3, 4.

66. Luke vii. 32.

67. Deut. xxxii. 4.

68. Isai. Xii 2.

69. Proverbs iv. 5, 7.

70. Isaiah lxii. 1.

71. Isaiah xi. 6.

72. 2 Pet. iii. 10.

73. Gal. vi. 7, 8.

This election sermon was preached by Rev. Dan Huntington on May 12, 1814.

A

SERMON,

PREACHED AT THE

ANNIVERSARY ELECTION,

HARTFORD,

MAY 12, 1814.

BY DAN HUNTINGTON,
PASTOR OF A CHURCH IN MIDDLETOWN.

HARTFORD:
PRINTED BY HUDSON AND GOODWIN
1814.

PSALM cxxii. 6.
They shall prosper that love thee.

THE object placed before us in this promise is prosperity. The affection connected with, and leading to it, is love. The context shows us that it is the love of Jerusalem. “They shall prosper that love thee.”

The Psalm which contains these words was written by David, to be publicly sung by his countrymen assembled in that capital, to celebrate some public festival. “Our feet” they said, “shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together: whither the tribes go up, the tribes of the Lord; to the testimony of Israel; to give thanks unto the name of the Lord: for there are set thrones of judgment; the thrones of the house of David. Pray for the peace of Jerusalem. They shall prosper that love thee.”

WHAT IS INTENDED BY PROSPERITY? And

WHY MAY IT BE EXPECTED IN THE WAY HERE MENTIONED?—These are the two leading inquiries which will now direct our meditations.

By prosperity, we commonly understand success in our exertions, or the attainment of our wishes. If favoured in our enterprises, be they what they may, we think ourselves prosperous. In this general sense, the term is often used in the scriptures; and is there applied to the enemies of God, as well as his friends. The wicked are there represented, in many instances, as gratified to the extent of their most sanguine hopes. “They have more than heart could wish. They increase in riches. Their eyes stand out with fatness. Their strength is firm. They are not in trouble as other men; neither are they plagued like other men.”

Affluence, popularity, talents, health, long life, and an easy death, are often granted to the very basest of men. The unprincipled libertine, the sordid worldling, the wretch who would rise to influence upon the ruin of his country, the unbelieving and abominable of every description,–“who set their mouth against the heavens, and say—how doth God know, and is there knowledge with the Most High?—Behold these are the ungodly that prosper in the world.” They, as often as others, perhaps, have the attainment of their wishes and exertions, in whatever they set their hearts upon for happiness. Such prosperity, however, is undesirable. It is “the prosperity of fools,” which “shall destroy them.” “I was envious at the foolish,” says the Psalmist, “when I saw the prosperity of the wicked: until I went into the sanctuary of God: “Then understood I their end.”—When they have done the work, for which they were raised up; accomplished the period of their trial; and their characters are sufficiently developed, “they are brought into desolation in a moment;” and the advantages, with which they have been favoured, but have abused, all turn against them.

On the other hand, desirable prosperity is the attainment of our wishes, in whatever is conducive to real, permanent happiness. This is the prosperity, promised in the text; and is applicable, both to individuals and communities. The promise, you notice, is without limitation. It is as much as to say, all shall prosper, in whatever connexion, or under whatever circumstances, we contemplate them, who have the qualification mentioned.

As applied to individuals, it imports, that their souls shall be in health: it applies, peace of mind: reputation: property, so far as it is a blessing:–all, in short, that contributes to substantial enjoyment in life; consolation in death; and blessedness in immortality. Strictly speaking, it implies advancement in all these things: or the means of happiness, in a progressive state. This prosperity, being peculiar to the friends of God, is what we find spoken of in his word, as enjoyed by his servants, eminent for piety. Thus, it is said of Joseph, that “the Lord was with him, “and he was a prosperous man.” So it is said of Solomon, that “he prospered:” of Hezekiah, also: of Daniel: and of others.

As applied to communities, everything is included in the promise, which is conducive to national glory and happiness. That people may be said to prosper, who, elevated as to their national character, and happily exempted from national judgments, are, under the divine smiles, making improvement in their laudable pursuits; and who, aiming to regulate themselves by the great and leading principles of revealed religion, feel, in every grade and department of life, the benign influence of those principles.

Unmingled happiness, indeed, derived from these sources, to people have ever yet found, nor may ever expect to find in a world of sin. The promise of the text includes as large a portion of happiness, both private and social; political and religious; as may be expected to fall to the lot of mortals, in the present state. And who does not desire such prosperity? Who, that has the feelings of a man, does not wish it, for himself? Who, that justly claims the character of a patriot, does not wish it for his country? How readily are they, that have been the instruments of procuring it for us, whether in public, or in private stations, requited with our gratitude, our esteem, and our confidence!—And not without reason: for prosperity, we see, in the best sense of it, is increasing happiness. Our next enquiry is,

WHY MAY IT BE EXPECTED IN THE WAY MENTIONED IN THE TEXT?

But what is that way? Whence are we encouraged to hope for this prosperity? Is it a thing of chance? Is it to be derived from human means? Is it the effect of good calculations merely? May it be expected, from common endowments and efforts? Shall we look for it, from armies, and from navies? Shall we look for it, from splendid achievements in the field, or from brilliant talents in the cabinet? Good is the word of the Lord, “Let not the wise man glory in his wisdom; neither let the mighty man glory in his might. Put not your trust in princes, nor “in the son of man, in whom there is no help.” The promise is to none of these. It is, as has been observed, to those, that love Jerusalem.

The literal Jerusalem, it will be remembered, was redeemed by David, the captain of the hosts of Israel, out of the hands of the Jebusites, to be God’s city; the holy place of his rest; where he would dwell forever. It was the place of the royal residence, and the city of the Jewish solemnities. There was the throne of the house of David. There was the temple. There the Most High established his worship. Thither the tribes resorted. There was statedly heard the voice of praise and thanksgiving. It was a place, for the protection of which, God repeatedly, and in a wonderful manner, interposed by his providence. The extraordinary regard, which he was pleased to testify toward it, ennobled this metropolis, above all other cities, however populous or magnificent. It was a city which, however contemptible, at times, it might appear, in the eyes of the world, was favoured with the special presence of her God. Here, by pouring out his soul a sacrifice, the beloved Saviour made atonement for the sins of the world. Here, was first heard the glad news of reconciliation with God, for penitent sinners in the name of Jesus. It was the city, which God had appointed to be the place for the first gathering of the converts to Christianity, after the ascension of the Saviour: the place of that remarkable effusion of the Holy Spirit, on the Apostles and primitive Christians, which took place, on the day of Pentecost: the place, also, whence the Gospel was to sound forth, into all the world. What it was, however, is but of little importance to us, since it has lain, now, for many centuries, in ruins, excepting that it was a lively emblem of the Spiritual Jerusalem. It was, doubtless, in all these respects, the most eminent type of the Christian Church, with which the people of God were formerly favoured. Accordingly, when speaking of the Church of God, how often do the sacred writers call it by the names Jerusalem; and “the city of the living God!” Unclothed of metaphor, then, the promise is to those, who have at heart the great interests of the Redeemer’s kingdom. That people will be truly prosperous, where the Gospel, and its institutions, are suitably regarded; and where the religion of Christ, in its several branches, is treated, as being what it is, “The one thing needful.” These, as will be more fully seen, in other parts of the discourse, are the things included in that love of Jerusalem, which is the condition of the promise.

It is evident, then, whence we are to look for prosperity. The enquiry now returns with force—Why are we to look for it, in the way here mentioned? Principally, I think for two reasons. Because it is the way, in which it always has been obtained: and because in the temper of heart, implied in the affection here specified, and in that tenour of life, which is the natural fruit of it, are found the only ingredients of true prosperity. It is the way, in which it always has been obtained.

That communities, as well as individuals, have ever enjoyed prosperity, in proportion to their attachment to the cause of God, in the world, and to their zeal in promoting its interests, is a fact which, from investigation, will be found incontrovertible. The experience of all past ages, in concurrence with the declarations and promises of Jehovah, evinces it. “The fear of the Lord is the beginning of wisdom” equally to nations, as to individuals. “Them that honour me” saith the Most High, “I will honour.” “If ye be willing and obedient, ye shall eat the good of the land,” is a promise, by no means limited to Israel. Look the history, however, is more replete with instruction upon this point, than that of the Jews. Contrast their condition, then, with that of the nations around them, and you see the subject strikingly illustrated. “To them, pertained the adoption; and the glory; and the covenants; and the giving of the law; and the promises.” They were exalted to heaven, by their privileges, which they, often, shamefully abused. They, sometimes, fell into unbelief and idolatry. But as a people their attachment to Jerusalem was habitually ardent; and their prosperity, in conformity to the promises of God, was answerable to their piety.They, sometimes, fell into unbelief and idolatry. But as a people their attachment to Jerusalem was habitually ardent; and their prosperity, in conformity to the promises of God, was answerable to their piety.

The promises made them, were such as the following: “If ye walk in my statutes, and keep my commandments and do them; then will I give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit: and your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid. And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight. And I will walk among you; and will be your God, and ye shall be my people.” These, and promises similar to them, were renewed, and often repeated to this people. What can be more explicit? But so exactly were they accomplished, that what is contained in them may be considered a king of prophetical abstract of their future history. So apparent was it, that the Lord was with them, to protect and bless them, that surrounding nations stood in awe of them. The remarkable prosperity, that attended them, in everything, convinced those, who beheld it, that they were under the immediate care of the God, whom they worshipped, and whose covenant people they professed to be.

We find an illustration of the same fact, from comparing particular periods, in the history of this people, when religion pervaded the different ranks in society, with other periods, when religion was generally neglected. What prosperity attended them, for instance when they came up, a handful comparatively, but came up in the strength of the God of armies, to take possession of Canaan! “The hearts of their enemies,” whither they went, “the kings of the Amorites, and the kings of the Canaanites, even melted,” when they heard what the Lord had done, and was doing for them. “The very stars, in their courses, fought for them,” till having completed their victories, and overcome innumerable difficulties and dangers, they obtained quiet possession of the goodly land, an inheritance for themselves, and their children. Their pious leader at the close of life, having assembled the elders of Israel, their heads, their judges, and their officers, is careful to remind them of the covenant faithfulness of God, in all this, and to impress it upon them, that their future prosperity would depend upon the continuance of their obedience. “Behold,” says Joshua, “this day, I am going the way of all the earth, and ye know, in all your hearts, and in all your souls, that not one thing hath failed of all the good things, which the Lord your God spake concerning you: all are come to pass unto you, and not one thing hath failed thereof. Be ye therefore very courageous, to keep, and to do, all that is written in the book of the law of Moses, that ye turn not aside therefrom, to the right hand, or to the left. But cleave unto the Lord your God, as ye have done, unto this day.” As their success, in every laudable undertaking, had hitherto been according to their reverence for God, and his institutions, so should it be, in all future periods. And so it proved. How exactly was it, according to the word of the Lord, by his prophet! “The Lord is with you, while ye be with him: and if ye seek him, he will be found of you, while ye be with him: and “if ye seek him, he will be found of you, but if ye forsake him, he will forsake you.” While they manifested a holy zeal for God, and for the honour of his house, they were, eminently, that happy people, whose God is the Lord.” When they sought him, he was found of them, and delighted to own, to bless, and to build them up. On the other hand, when they generally violated their covenant obligations, became unmindful of the God of their mercies, and forsook him, then did he forsake them. Forsaken have they now seen, for ages, and, in their different dispersions, stand as an awful beacon, to warn men everywhere of the danger of disobedience and unbelief.

From what has taken place, since the Messiah’s advent, we gain still further proof of the point in question. Why have nations, professedly Christian, been preserved, like God’s chosen people of old, through a series of ages; and though comparatively feeble, and unprotected by any human arm, been highly elevated; while the great pagan empires of the East, by an influence unseen, have been successively crumbling into atoms? Any why, in civilization, in refinement, in liberty, in religion, and in everything, that stamps dignity upon the character of a people, and renders existence a blessing, have the reformed nations of Europe been distinguished from those, that have been led away, by the delusions of Mohammed and the abominations of Antichrist? Are we at loss for an answer? We have it, in the text. “They shall prosper that love Jerusalem.”

The nations, that have enjoyed this prosperity, were the lovers of the Lord, and of his interest. They were careful to maintain a reverence for divine institutions. “The Sabbath was their delight, and the holy of the Lord, honorable.” Their children were brought up in “the nurture and admonition of the Lord.” Unwearied pains were taken, to render them pious. Seminaries were extensively established, and liberally patronized to educate them for the service of the church. Faithful ministers, devoted to the business of their calling, and honourably supported in it, proclaimed the gospel message, with success. The love of Jerusalem warmed the hearts of the Legislators and Magistrates, and animated their exertions, in everything, that was laudable. Indeed, we need not go abroad, for illustration of the fact. We see its truth, in our own country. So obvious, and so striking is it, that the traveler, as he passes, can almost mark with his eye those districts, where the institutions of religion have been for any length of time regularly observed: and those, where the degraded inhabitants, in a Christian land have chosen to live like heathen. Thus, events, as they have hitherto taken place, in the world, are so many monuments, erected by the hand of heaven, for the benefit of succeeding ages. They lay open and help us profitably to explore the sources, both of prosperity and adversity. They solemnly admonish us, to avail ourselves of the means by which the latter may be avoided, and the former secured.

I am aware, that it will be said by some, prosperity is by no means confined to nations, enjoying the blessings, and regulating themselves by the principles of revealed religion. Others have enjoyed it. What others? Is it true, of the great pagan empires of antiquity? The last, and most flourishing of these, was the Roman. This was an extensive, and a wealthy dominion. The people were far advanced in many of the arts of civilized life. But were they, what is denominated by the Spirit of God, prosperous? Were they happy? Could that people be happy where lust and cruelty were not only practiced, but licensed; where human sacrifices loaded their altars; where deformed children were murdered; and where the shows of gladiators cost them more lives, than the most bloody wars? These, and the like enormities, in that day, were common.

Among modern nations, as examples of prosperity, without Christianity, China and India, are sometimes mentioned. They, also, are great, I allow. They are powerful and politic. They are ingenious. Their soil is fruitful, and they are favoured with the commerce of all civilized nations. They have been, particularly the former of these empires has been happily exempt from bloody wars. It has existed for ages, unsubdued. After all, what is the condition of China? As to moral and social character, they are, as a people, singularly debased. With respect to many of their customs, decency must blush, and humanity shudder to behold them. Nor is the eye relieved, at all, by being turned to the neighbouring country, that has been mentioned; where delusion holds, if possible, a more extensive sway; where infanticide is common; where a family of children, when by the providence of God, they have lost one parent, are left doubly orphans, deprived by a barbarous superstition of the other: where to avoid the scorn and resentment of nearest relatives, tens of thousands, of wretched females, are yearly compelled to ascend the funeral pile of their husbands, there to be burned alive, their own children kindling the fire, whilst their agonizing shrieks are drowned by the noise of drums, and the savage shouts of surrounding multitudes. ¹

But we need not examine, too closely, the dark shades of the picture; we need not go far, into “the chambers of their imagery,” to understand the state of society, among this people. Their delusions, their horrid rites and ceremonies, are familiar to our ears. With all the advantages indulged them, prosperity is not theirs. When these examples are mentioned, to invalidate the doctrine contended for, it seems to be forgotten, that the happiness of nations depends more upon their moral habits, than upon any natural endowments, or political greatness.

From what we have yet seen, then, of the dealings of God with communities, in times past, we resume the ground that was taken, under this head of argument, and say, that he will continue to prosper those, that love Jerusalem, and in direct proportion to their love, because he always has done it. That he will do this, we may believe, also, Because in the temper of heart, implied in the affection, here specified, and in that tenour of life, which is the natural fruit of it, are found the only ingredients of true prosperity. THEY SHALL PROSPER THAT LOVE THEE. The affection here specified is LOVE. In this affection abstractly considered, is implied every quality, that assimilates the creature to the Creator, who, when described, in the whole assemblage of his perfections by a single term, is called LOVE. It is an affection, which, as it “is the fulfilling of the law,” embraces all the essential principles and duties of real religion. It imports a sound faith, and a life of obedience: purity of heart, and unspotted manners: godliness and honesty: the bridling of the tongue, and the government of the passions: a sincere profession of religion, in short, and a correspondent practice. Inspired with this affection, the glory of God, the honour of the Redeemer, and the good of souls, rise superior to every other consideration. Beholding the transcendent beauty, reflected from such objects, they who are thus favoured, look down with disgust, upon the pursuits of sin. Captivated with the scenes, continually unfolding themselves, and with the objects passing in review before them, under the government of the Most High God, they not only rest satisfied that all things are in good hands, but their hearts are lifted up in joy, admiration, gratitude, and praise. “They rejoice in hope of the glory of God.” Animated by the “hope, which entereth into that within the vail,” they set a just estimate upon the world and the things of it. Having in them, “the same mind that was also in Christ Jesus,” their ardent desire, above everything, is to be found faithful to their Master by doing good to all men, as they have opportunity. Feeling, in their own souls, the blessings of the great salvation, they long to have all men, partaking with them. Their hearts burn, with the most ardent desires; their fervent prayers are poured forth; their hands are opened to contribute; their services are offered; that the Redeemer’s name, and salvation through him, may be known as far as the earth is inhabited. Under the impulse of such a principle of action, they cannot fail to be useful. If called to fill stations of power and trust, their influence is “as the light of the morning, when the sun ariseth, even a morning without clouds: as the tender grass springing out of the earth, by clear shining, after rain.” “How beautiful, upon the mountains, are the feet of him so,” cloathed with such a spirit, “bringeth good tidings of good,” to the perishing; “that publisheth peace and salvation; that saith unto Zion, thy God reigneth!” And in every condition, whether humble or exalted, “Whatsoever things are hones; whatsoever things are just; whatsoever things are pure; whatsoever things are lovely; whatsoever things are of good report,” they all grow, as natural fruit, from this spirit of Love. We need not enquire, therefore, why communities, made up of such characters, and where such an affection predominates, are prosperous. All the necessary ingredients are inherent in the very constitution of such bodies, which can promote prosperity. To such communities, as well as to such characters, the Apostle Paul says, “All things are yours.” “The righteous Lord loveth righteousness,” and will never fail to be “the rewarder of them, that diligently seek him.” Where “pure and undefiled religion” is maintained among a people; where the true God is known and adored; where his law is acknowledged as the proper standard of morality; where guilty mortals, feeling themselves condemned by it, fly to the gospel of his Son, as “a faithful saying, and worthy of all acceptation;” where the ordinances of the gospel are generally observed, with implicit faith in their adorable Author; and where, as the natural effect of the gospel spirit, thus prevalent, the rising generation are trained up for God; where human laws are good, and faithfully executed; where qualifications for office are properly attended to; and the duties of office are properly discharged; that people are the secure of all that can rationally be desired.

The argument gains strength, too, I think, from considering, a little more minutely, the precise object, to which the affection here specified is to be directed. It is Jerusalem; by which, as we have seen, is intended the church of God. To his redeemed church, and covenant people, the ever blessed God has always sustained a peculiar relation. It is a relation, which will never be dissolved. Accordingly, we uniformly find him expressing the most tender regard for them. “They shall prosper,” therefore, “that love Jerusalem,” because, in loving her, they love what God loves. Their affections meet and centre in the same object. Jerusalem, the church of God, is, emphatically, the beloved city. The plan of it was in the divine mind, from eternity. All that is passing before us, in the kingdoms of nature, of providence, and of grace, are but parts, included in this plan. Before the world was, God determined to make a display of his rich grace, in Christ Jesus, by erecting and completing such a city. It was in view in creation; it was, all along, in view, in the great work of redemption; and all events have hitherto rolled on, with reference to it, in the government of the world. It is, not only altogether the most important of the works of God, other things are important, only as they bear relation to it, and help it forward. The materials for it, gathered from the ruins of the fall, God has been preparing, and bringing together, in different ages, with reference to the final consummation, which shall be, “to the praise of the glory of his grace.” “God saw that the wickedness of man was great in the earth,” but determined that his own glory should not, on this account, be the less conspicuous. His purposes must be accomplished. “From Zion was to go forth the law, and the word of the Lord from Jerusalem,” that the ravages of sin might be counteracted; that those lusts and passions, which would otherwise, keep the world in confusion, might be restrained; that many sons and daughters might be brought home to glory; that finally the world might be regenerated; and thus the machinations of the Devil be defeated; and that, thus, also, “unto principalities and powers in heavenly places, unto angels, as well as unto men,” might be known by the church “the manifold wisdom of God.”

This city is peculiarly the residence of the living God: and hence, in answer to her supplications, he makes all the most glorious displays of himself, that are ever made, in the world. It is a city which, in answer to the prayer of faith, has been “enlarging the place of her tent,” and “stretching forth the curtains of her habitations,” in defiance of all opposition. “The kings of the earth have set themselves, and the rulers have taken counsel together, against the Lord, and against his anointed, saying let us break their bands asunder, and cast away their cords from us.” The cry of the pagan idolater of the unbelieving Jew, of the beast, and of the false prophet, concerning this feeble, and apparently contemptible city, has been “raze it; raze it; even to the foundations thereof:” but always, hitherto, have they found themselves disappointed. “Having, for its foundation, the apostles and prophets;” having “Jesus Christ, as the chief head and corner stone;” it still lives, and rises into “an holy temple of the Lord:” a temple, in which every believer is a “lively stone;” a temple which grows, with every revival of religion; and with the conversion of every redeemed soul; and which finally, embracing every child of God, of every age and nation, will become, in a peculiar sense, “an habitation of God through the Spirit,” where he will be worshipped, in a pure and perfect manner forever. Never will he forsake the city of his love. Never will he abandon those, who have an attachment to her. Never will he forsake the dear people, for whom the Redeemer bled, and on whose behalf, the Holy Ghost was sent down. As God is faithful to his promises, “They shall prosper.” “Behold! Saith the Lord,” to Jerusalem, “I have graven thee, upon the palms of my hands, thy walls are continually before me.” “No weapon, that is formed against thee, shall prosper, and every tongue, that shall rise against thee, in judgment, thou shalt condemn.” “Glorious are the things, spoken of thee, O thou city of God!” Happy are all they who, enrolled as thy citizens, have for their friend and father, the God who is in the midst of thee! With Balaam, therefore, may we not take up our parable and say, “Surely there is no enchantment against Jacob, neither is there any divination against Israel! How shall we curse, whom God hath not cursed; or how shall we defy, whom God hath not defied? Behold! We have received commandment to bless: He hath blessed and we cannot reverse it.”

A direct inference from the whole is, that Where there is not a love for Jerusalem, that people cannot prosper. If there be a God, and if not, “let us eat and drink, for to-morrow we die”—if there be a God, “who loveth righteousness, and who hateth iniquity,” they cannot prosper. As his declarations are true, they cannot. As the promise, in the text, together with others, that speak the same language, have any meaning in them, they cannot. They cannot prosper in the nature of things. Communities, made up of irreligious characters, “who regard not the work of the Lord, neither consider the operation of his hands,” contain within themselves all the materials of wretchedness and dissolution. For wise reasons, they may be permitted to exist, and for a time to flourish, as we often see, but they cannot prosper. They cannot be happy. Nothing gives permanent peace, real happiness, or that which deserves the name of prosperity to a state, but the influence, derived from the purposes of God’s redeeming love in Jesus Christ, extensively diffused and felt, through its different departments.

By the mere politician, whose views are limited to the present condition of man; who sees, in the great events, that are taking place, in the world, only the workings of human passions; and who looks for the destinies of Empires, no higher, than to the fellow-worm, who fills the chair of state, such a sentiment, I know will be spurned, as weak and visionary. I do not, however, retract the suggestion. Let the luke-warm professor start at it, and let infidel sneer, if he will; but let them know from God, that accursed is everything, which is not in subserviency to the interests of the Redeemer’s kingdom. That “sin is a reproach to any people”; that obedience to the divine institutes shall e rewarded; and that disobedience shall be punished; is the general tenor of the word of God. “Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good.” “Thus saith the Lord of hosts, I am jealous for Jerusalem, with a great jealousy.” He is jealous for her honour, as he is for that of his own name. He watches over her continually. He notices what is done, both for and against her. His love, and endeared relation to her, will not permit him to overlook any circumstance, either of injury or neglect. Under his government, therefore, communities, where the interests of his church are, for the most part, excluded; where her sacred institutions, to say the least, are treated with cold indifference by the multitude; where his very being is not acknowledged; where his perpetual and universal providence is not regarded; where his authority is not felt; and where, as the natural effect of all this, gross immorality is rampant, cannot long flourish. They may have the appearance of prosperity, for a time, but “Their root is as rottenness, and their blossom shall go up, as the dust, because “they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.”

The covenant with Israel was, indeed, in some respects, peculiar, and no other people is governed, exactly, according to the same rule. God, however, deals with nations everywhere, as collective bodies: and to all who believe in his existence, and are favoured with his revealed will, as their guide, he says, as to his people of old, “If thou wilt not hearken to the voice of the Lord thy God, to do all his commandments, and his statutes, which I command thee, this day; cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store. Cursed shalt thou be, when thou comest in, and cursed shalt thou be, when thou goest out.” Individuals will exist, and be judged, and be recompensed, in a future state: but collective bodies, having no future existence, will, therefore, be recompensed in this world. And as a tender regard to the cause of God, in the world, ensures national prosperity; so impiety, especially, where churches are established, and the ordinances of the gospel are enjoyed, will inevitably end, in the ruin of a people. In that government, which is to stand, and for any length of time to be happy, in the enjoyment of the divine smiles, there must be “pure religion”; there must be a careful attention to the soul; there must be a love for Jerusalem; and a sincere attachment to her interests, interwoven in its very contexture.

The world stands, as a theatre, on which the mighty work of redemption is carried on, until that work shall be accomplished. Civil government is an ordinance of God, instituted with express reference to this kingdom, and is to be administered, in subserviency to its interests. If it be not administered for Jehovah, it is against him, and will certainly incur his malediction. The potentates of the earth, be they good or bad men, wise or foolish, are raised up, with reference to this kingdom, and are employed in carrying on the dispensations of the Most High, towards his people, either of mercy, or of judgment, as their obedience, from time to time, pleads for the one, or their transgressions call for the other.

Two grand and leading interests divide the whole order of intelligent creatures, that of Him, “who hath on his vesture, and on his thigh, a name written, King of Kings, and Lord of Lords”; and that of him who is styled “The God of this world: the prince of the power of the air, who worketh in the children of disobedience.” The former, with all that appertains to it, will endure when this earth and these heavens are no more; it will flourish, in immortal youth and beauty. The latter, and everything leagued with it, shall be utterly consumed.

We, therefore, further learn from our subject, the importance of having for rulers, men who are decidedly religious. And, here, I am happy to avail myself of an observation of the pious and learned Scott; who says, “Magistracy is an ordinance of God; they therefore, who are employed, even in the most subordinate offices of government, should be chosen persons, able men, of clear heads, and sound judgments; such as fear God, and from a principle of genuine piety, are steadily men of truth, of integrity and fidelity; and have learned to hate covetousness; that they may shake their hands, from holding of bribes, and administer justice impartially. What then,” he enquires, “ought law-givers, and supreme magistrates, to be? Happy, indeed, are the people, that are blessed with such rulers, yea blessed are the people who have the Lord for their God.” ²

In a free government, the example of rulers must necessarily be commanding and influential. If they have not a love for Jerusalem, it can hardly be expected that this affection will very extensively diffuse itself in society. To have the streams salubrious, the fountain must be pure. Thus, then, as it respects the prosperity of a state, the character of those, to whom the management of its public concerns is entrusted, is a thing of vast importance. Their influence, in fixing the standard of public sentiment, upon all political and religious concerns, renders it desirable, that they should have the qualifications, pointed out by unerring wisdom. How desirable, that they should have personal piety! That virtue is necessary, all allow. All the changes of her praises have been repeatedly rung in our ears, ‘till the desired effect is lost.

Men and brethren, bear with me, while I freely plead before you, the cause of vital godliness.—I am always ready, to testify my regard to what is commonly called morality. It is entitled to commendation. It has its reward. But, there is not a single consideration, in favour of morality, as a qualification for office, which is not as much more in favour of undissembled piety, as the motives for action, drawn from eternity, outweigh those of time. Indeed, nothing but piety gives proper security for morality.

On the other hand, when men were exalted to places of distinction, who manifested no proper regard to the authority of God, like a deadly plague, the infection ran through the vitals of the body politic, polluting the whole frame. The same is visible, in a degree, in every other nation. How desirable, then, to see men in office, decidedly religious. Those, therefore, entrusted with the right of suffrage, cannot be too careful in exercising it. Be it impressed upon the people, that in exercising that right, it is unsafe to place the concerns of civil society, in the hands of men destitute of religion.

An awful responsibility, also, methinks, rests upon those who accept the trust reposed in them, of “ruling over men.” They are the “Ministers of God,” and how amazing the consequences, both to themselves and to society, if they be not found “Ministers of God, for good!” How amazing the consequences, if found unfaithful to the interests of that cause, for which they were raised up, and brought forward to the places, which they fill! “He that ruleth over men”—with what solemnity and force, does the sacred penman preface the precept! “Now these be the last words of David: David the son of Jesse said: and the man, “who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel, said: the Spirit of the Lord spake by me, and the word was in my tongue; the God of Israel said; the rock of Israel spake to me.”—What? What is it thus ushered into special notice? “He that ruleth over men must be just, ruling in the fear of God.” He must be just. Now justice demands that we render to all their due; not only “to Cesar the things that are Cesar’s, but to God, also, the things that are God’s.” To be just toward God, is to render him his due: it is to render him the honour and glory, which are his due, by listening to his instructions; by walking in his statutes; and by obeying his commandments. It is nothing less, than by a voluntary act of self-dedication, to acknowledge ourselves as his, in the New Covenant. It is to be truly religious. He that ruleth over men, then, to be what he ought to be, must have an attachment to the Redeemer’s kingdom, with “the love, that is strong as death, which many waters cannot quench, neither can the floods drown it.”

It is not morality, which the inspired writers speak of, as the leading qualification in rulers. Laying the axe at the root of the tree, they, everywhere, insist upon Justice: The fear of the Lord; Righteousness; which imply real piety. How, as is required of them, can they be “nursing fathers and nursing mothers” to the church, if they have not a real, sincere friendship to her interests? What, in short, have they to do, with the kingdom of the Redeemer, who belong to another kingdom?

Let us enquire then, are we, as a community, enjoying the prosperity, promised in the text? Are we seeking it, in the way here mentioned? If not, how may we expect to find it? We profess to reverence our forefathers. We speak of them, as wise, religious and happy. But are we walking in their footsteps? How did they seek and find prosperity? They did not forget Jerusalem. The interests of the church lay near their hearts. To enjoy civil and religious liberty unmolested, they sacrificed the endearments of life, in their native country. For these, they encountered innumerable dangers and difficulties, on the land, and on the ocean. Under the divine smiles, they planted the fair vine, which we now behold: under the shadow of which we so comfortably repose ourselves, and the fruits of which we so richly enjoy. But in what they did, let us remember, they kept the ark of God before them. The Bible was their guide. Their trust was in Zion’s God. In all their ways, they acknowledged him. Religion was incorporated, in their civil code. Our historian remarks, “all government was in the church. They early resolved, as a fundamental principle,” he further observes, “that the scriptures hold forth a perfect rule, for the direction and government of all men, in all the duties, which they perform to God and man; in families, in the commonwealth, and in the church; ³

That the work of the ministry might not be left undone, every religious society supported a pastor and a teacher. Magistrates and ministers of the gospel, like Moses and Aaron, and like Zerubbabel and Joshua, went hand in hand together, in building up the interests both of the church and the state. The religious instruction of the rising generation was provided for, and particular attention paid to establish them, in the great truths of the Bible. The happy effect was, that they grew up, favourably impressed with their importance, and were zealous to communicate the same blessings to their offspring. Thus was transmitted to us the fair inheritance, which we now behold. And shall ICHABOD be written upon it, under our guardianship? We felicitate ourselves, upon belonging to a section of the country, that has enjoyed almost unexampled prosperity. But are we secure of its continuance? Stands our mountain so strong, that it cannot be moved? Far otherwise. Have we not, already, reason to tremble at our departure, from the great principles, which regulated our illustrious forefathers? Does not our love for Jerusalem sensibly wax cold? What irreverence for God and his institutions, is there, in many places! What disregard to the Sabbath! What coldness in the things of religion! “How do the ways of Zion mourn, because so few come to her solemn feasts!” In how small a proportion of the families of Connecticut, is there the morning and evening sacrifice! What an inordinate attachment to property is there observable, as if it were the chief good! What a rage for speculations in trade, without regard to means or consequences; and as naturally connected with it, what a spirit of extravagance and dissipation is creeping in! How many silent laws, and how many inefficient magistrates! What an unnecessary multiplication of oaths administered, seemingly, but to be trifled with, and egregiously violated! Yes, Brethren, “Because of swearing the land mourneth.”

Permit me to add, as what I believe to be, at present, one of the darkest traits, in our public character, that in promoting men to places of distinction, and in filling those places, so little regard is shown to the great Head of the church; to his just and reasonable claims upon us; and to the general interests of his kingdom. Swerving from the simplicity and purity of the pilgrims of New-England, are there not those, brought forward to minister for God, in his temples of justice, and in the respective departments of our government, who scarcely believe in a Holy Ghost, who are “aliens from the commonwealth of Israel;” who are “strangers from the covenants of promise,” and who, in accepting the sacred trust committed to them, have regard to little else, than the honours, or the emoluments of office? “Because of these things, cometh the wrath of “God upon the children of disobedience.” Things being thus with us, to expect the continuance of prosperity, that prosperity, which is derived from the approbation and smiles of our God, is preposterous. “And knowing the time, is it not now high time to awake out of sleep?”

In speaking of the happiness of our forefathers, in comparison with our own, and the causes of it, I pretend not that “the former days were better than these,” in all respects. It would be attributing to them something more than human, to say that they had left no ground for improvement, to those who should come after them; and it would be, but justifiable self-respect, to say that this ground has been, in some measure, occupied. At the same time, be we careful to remember, that wherein we depart from “the faith” and practice “once delivered to “the saints,” we make no improvement. If the system pursued by our ancestors was not entirely unexceptionable; if it would not, in all its forms, adapt itself to the present state of society, where I ask, do we find one which, for so great a length of time, has secured to any people so large a portion of happiness?

I am, by no means, an advocate for laws which shall favour any one description of men to the injury of another. I have no desire to see, an empty profession of religion, the test for office. The unnatural and meretricious connexion of church and state, such as we observe in some of the corrupt governments of the east, are the abhorrence of my soul. What is desirable, is to see the minds of the people raised to a proper standard on the subject; aiming at the glory of God, and the honour of his Son; to see those who enjoy the elective franchise, voluntarily promoting men to places of power and trust, who are “not ashamed of the gospel of Christ.” If we have men who, by “a walk of faith,” “patience of hope,” and “labour of love,” give evidence of piety, by all means, other things being equal, let them have the preference.

Shall we here be met with the objections, that such sentiments, put in practice, are calculated to make hypocrites: that real characters of men cannot be known: and the like? But “who art thou, that judgest another man’s servant? Why dost thou judge, and why dost thou set at nought thy brother? To his own master, he standeth or falleth.” To denominate this or that man a hypocrite, is not our province, any further than we are evidently authorized by the rules of our Saviour. When we feel ourselves thus authorized; when we see men, in practice, deviating from their profession, it is easy, at any time, in a free government, like ours, to rank them with the openly immoral and irreligious. And though men cannot be known by their professions; yet our Lord has told us, how they may be known. “By their fruits,” says he, “shall ye know them.” And one of the first fruits of the Spirit of God, dwelling in the heart by faith, is obedience. “If ye love me, keep my commandments.” Where love and obedience are visible in the characters of men, they may be sufficiently known to be trusted.

Although, as has been publicly said, “it is not by profession, only, that men become the disciples of Christ;” although it is to be lamented, that the most detestable characters are sometimes found in the visible family of the Redeemer; although profession is nothing, without the Christian spirit, yet with the Christian spirit, is is a duty of an imperious character. It is what our master Jesus enjoins upon those that love him. No sincere follower of Christ will think lightly of it. Either Christ is our prince and lawgiver, or he is not. If not let us be consistent, and renounce the Christian name. If he be, let us obey him, in all his requirements.

Real religion so raises the disciple above the fear of men, and the shame of the cross; that he is not unwilling to stand forward, and own himself the friend of that Emmanuel, on whose atoning merits, he reposes himself for the salvation of his soul.

Like a good, and faithful, and obedient soldier, he wishes to be seen fighting under the banner of his Captain. “The child of Abraham,” who is “an heir according to promise,” esteems it an honour to “subscribe with his hand to the Lord, and to sirname himself by the name of Israel.” The citizen of the spiritual Jerusalem will be careful to have his name enrolled as a citizen, and will feel his obligations to do duty accordingly. He will not be deterred from what he believes to be his duty, through fear of incurring the odious appellation of hypocrite; nor from popular motives; nor by any selfish consideration.

The objections, therefore, to the “old way” of our fathers, and of the God of our fathers, are groundless. A departure from the “good paths,” in which they have walked, “and found rest to their souls,” I must think an ill-boding omen. So wide a departure as we witness at present, is peculiarly alarming. Unrepented of, what have we to expect, but that a holy God, “jealous for the honour of his name” and “jealous for his Jerusalem,” will leave us as his revolted heritage? What remains, then, but in “this our day to know the things that belong to our peace.”

The subject claims the special attention of the constituted authorities of the state, here present; and of the servants of Christ in the work of the gospel ministry. It has been, till of late, equally the honor and the happiness of this state, that from its first settlement, our principal offices have been filled by men, not backward to acknowledge themselves the friends of the great Redeemer. I mention it with peculiar pleasure, that to the present time, the chair of state has been filled, almost without exception, by men, not merely professors of religion, but men, whose characters have adorned their profession. The natural effect has been that religion and its institutions have ever been held in reverence, by the great body of the people. And where, on the whole, have we known greater prosperity? Our eyes, then, upon this occasion, are turned toward our civil fathers, while with some anxiety we ask, What are our prospects for the future?

You have now assembled, gentlemen, professedly to consult for the prosperity of the community, in which we live. You have seen, whence it is derived. You have seen, that as we have enjoyed, so we may expect prosperity, in proportion to our love for Jerusalem. For an example in this, as in every other thing which is laudable, we are looking to those who have, from their station, a leading influence. Have you then, sirs, that generous affection of heart; are you governed by that love, which is the condition of the blessing? Sustaining the relation which you do, to the community in which you live, you in justice owe to them the prosperity with which you are, in a sense, entrusted on their behalf. You owe to the present, and to future generations, the making of them virtuous and happy. It is with you to say, under the great Head of the church, whether the wise institutions of our venerable ancestors, which have secured to us so many blessings, shall be cherished; whether the gospel shall be preached to dying sinners; whether faithful men shall be supported in devoting themselves to the good work; whether the rising generation shall have the advantages which they need, to qualify them for the learned professions; whether seminaries of learning shall be well endowed, where they may be trained up for extensive usefulness in church and state; whether good and wholesome laws shall be enacted, and steadily enforced, and in these ways God be glorified, and the desolate, waste places of our Jerusalem be built up; or whether, by relaxing yet more and more, we shall become a prey to the destroyer. “If the Lord” THEN “BE God, follow him.” “Follow the Lamb, whithersoever he goeth.” Taking the word of God as your guide, be directed by it implicitly; and let it be seen, that the religion which it inculcates has a decision of character that is unwavering.

However the sentiments advanced in this discourse may be now received, the period cannot be far distant, when the Redeemer’s kingdom will rise to view, in its importance and glory.

Whether we may see this day, in its brightness, or not, we may, if we will, begin to enjoy many of the blessings of it, as individuals, and as a people. From the commanding stations, which they hold, we are looking, with the mingled emotions of hope and fear, to those, who have the management of our public affairs to learn our destiny. “May the God of our Lord Jesus Christ, the Father of glory, give unto you” fathers, “the spirit of wisdom, that the eyes of your understanding being enlightened, ye may know what is the hope of his calling; and what the riches of the glory of his inheritance in the saints; and what is the exceeding greatness of his power, toward those who believe: according to the working of his mighty power; which he wrought in Christ Jesus, when he raised him from the dead, and set him at his own right hand in the heavenly places; 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: and hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fullness of him that filleth all in all.”

The subject, also, claims the special attention of the servants of the Lord, in the work of the gospel ministry. As “watchmen upon the walls of Jerusalem,” brethren, we hold a station, under the great Head of the church, both honourable and useful. As “watchmen,” our duty may be comprised, perhaps, in vigilance and fidelity: vigilance to descry danger, and faithfulness, in time of danger, to give the alarm. “Son of man,” said the Spirit of God, to his servant of old “I have made thee a watchman unto the house of Israel: therefore hear the word, at my mouth, and give them warning from me.” The words are applicable to every minister of Christ. Let us remember, brethren, if we fail to give warning to the wicked, and they die in their iniquity, their blood will God require at our hand. But if they have the warning, and turn not from their wickedness, though they perish, we have delivered our souls. Awakened by all the animating motives, thus presenting themselves, in view of the station, which we hold, and the account we must give, at last, let us think of nothing but perseverance. Let each say with God’s servant of old, “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” Our work is the noblest ever committed to mortals. If there are trials in it, they are the allotments of our Master. Whatever they may be, may we endure them with fortitude, and see to it, that we be found faithful to the interests of the beloved city. It is but a little time, in which we have either to do, or to suffer. Our fathers, where are they? Our brethren, also, where are they? In quick succession, they are passing away from the earth, and following each other to the retributions of eternity.

When last together, upon a similar occasion, the removal of eight ministers was mentioned, as “an unusual and awful mortality.” We have not to mourn the loss, of the same number, ⁴ who have left us, since the last anniversary election, some of whom were then our fellow-worshippers. Very soon, and we shall all be with them in the world of spirits. Let us so live and labour, that, through grace, our works may follow us to a blessed reward.

And who of this assembly can be named, that does not feel an interest in the truths, now suggested? Who, among us, does not wish prosperity to our common country? Who does not wish for private happiness? Behold them, here made over, and secured by promise, to all who love Jerusalem! How little, has either national or individual prosperity hitherto been sought, by an implicit reliance upon the divine promise! And shall the lively oracles of God, the only guide to happiness, lie by us thus neglected? Is there an object before us, so interesting, of such amazing magnitude—a city of which the blessed Redeemer is the head and law giver; which is the place of his peculiar residence; which he has principally regarded in all the administrations of his providence and grace; to the interests of which, all events are subservient; a city, which he never will forsake; holy in its character; immeasurable in its extent; and in its duration everlasting; all the inhabitants of which, he will make happy for time and eternity, and shall it not attract and ravish all hearts? Are we invited to become partakers together, in its immunities and shall acceptance be, with any, a thing of indifference? No longer, I beseech you, despise your mercies. We live in a day, in which, we peculiarly stand in need of these privileges. In such a day, precious to the believer are the promises of God’s word. Though “Heaven and earth pass,” yet what is here recorded will be remembered. When called to behold on the earth, “distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear,” how comfortable to know that Zion’s God reigns, and that the Head of the church has mercifully provided for those that love him. “Though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof: There is a river, the streams whereof shall make glad the city of God; the holy place of the tabernacles of the Most High. God is in the midst of her: she shall not be moved. God shall help her, and that right early.”

Whatever calamities there may be in the world, or persecutions in the church, before the end come, we are sure it shall be well with them, that love Jerusalem. They shall not only be preserved, they shall prosper. “All things shall work together, for good to them that love God.” Inconsiderable, and even contemptible, as this city may now appear to the eye of unbelief, yet Christ the Lord is in the midst of her in his glory, and she shall one day “become a praise in the earth.” That day cannot be far distant. We have striking, and constantly increasing evidence, of its near approach, in precious revivals of religion; in a mighty spirit stirred up, in many parts of Christendom, to make the name of Emmanuel known and glorified in the earth; in the removal of those barriers, which have hitherto obstructed the blessed work; and in the general fulfillment of prophecy. “The signs of the times” cannot be mistaken. The period in which we live forms an era, for Christian enterprise. Great projects, and great achievements, are daily coming into notice in the church, such as, from the days of the apostles, have been unknown. He who hath said, “Surely I come quickly,” is evidently on his way. Many “wise men have seen his star in” the east, and, attracted by his love, have “already presented unto him their gifts.” The holy scriptures, that testify of him, are now translated into almost every language. Millions, emerging from horrible darkness, begin to read in their own tongue the wonderful works of God. The princes and potentates of the earth are seen subscribing with their hands to the Lord, and lending their aid for the diffusion of his truth. Indeed, the train seems to be laid for an explosion, which will soon lay in ruins the infidelity and paganism of the old world. ⁵ The plot thickens, as the scene is drawing to a close. “The Sun of righteousness” is breaking from the cloud, that has long vailed his glory. There is a general movement of the church of God, upon earth. The servants of the Lord begin to “speak comfortably to Jerusalem,” and to cry to her, that her warfare is “well-nigh accomplished.” In a little time, and “the mystery of iniquity” will cease to work; neither the literal nor the mystical Jerusalem shall be longer “trodden down of the Gentiles,” but both Jews and Gentiles shall be “turned to the Lord.” “The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, because it will surely come, it will not tarry.

Look, then, at the great events which are passing before you in the light of divine truth. Amidst the commotions and distractions, that agitate the world, keep your eye upon that kingdom, which cannot be moved. Let every revolution be contemplated, as connected with, and subservient to the Messiah’s reign upon earth. Enter into his views. Cast in your lot, with his people. Bind yourselves to the interests of his cause. Be obedient; be humble; be prayerful; be watchful. “Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates, into the city—the NEW JERUSALEM”—whose foundations are upon the holy and everlasting hills, which cannot be removed but standeth fast forever….AMEN.

Endnotes

1 See the splendid speech of Mr. Wilberforce, found in the parliamentary discussions on Christianity, in India.

2 Scott’s Family Bible—Practical observations on the xviii Chapter of Exodus.

3 Doct. Trumbull’s History of Connecticut. Chapters vi and xiii.

4 Reverend Joshua Belden, Wethersfield. Ozias Eells, Barkhamsted. John Foot, Cheshire. William Graves, Woodstock. Ammi R. Robbins, Norfolk. Lucas Hart, Wolcott. Simon Waterman, Plymouth. Samuel Mills, Chester.

5 As vouchers for the facts here stated, see the letter from Prince Galitzin, President of the Petersburgh Bible Society, to Lord Teignmouth, also that from Josiah Roberts, Esq. London, to Robert Ralston, Esq. of Philadelphia; also a very interesting communication from Dr. Naudi, relative to the spreading of Christianity, in the East, found in most of the religious magazines of the day.

Chauncey Lee (1763-1842) graduated from Yale in 1784. He was pastor of a church in Sunderland, VT; Colebrook, NY; and Marlborough, CT (1790-1835). This election sermon was preached by Lee in Hartford, CT on May 13, 1813.

A

SERMON,

PREACHED ON THE DAY OF THE

GENERAL ELECTION,

AT

HARTFORD,

IN THE

STATE OF CONNECTICUT,

MAY 13TH, 1813.

BY CHAUNCEY LEE,
PASTOR OF THE CONGREGATIONAL CHURCH IN COLEBROOK.

See that thou make all things according to the pattern shewed to thee in the mount.
JEHOVAH.

At a General Assembly of the State of Connecticut, holden at Hartford, in said State, on the second Thursday of May, A. D. 1813.

ORDERED, That the Hon. Aaron Austin, and Samuel Mills, Esq. present the thanks of this Assembly to the Rev. CHAUNCEY LEE, for his Sermon delivered at the anniversary Election, and request a copy thereof that it may be printed.

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

MATTHEW vi. 13.

For thine the kingdom, and the power, and the glory forever. Amen.

These words are the conclusion of that short and memorable form of prayer, which our Saviour taught his disciples. They are also the ground of all the preceding petitions, and the weighty argument, by which they are jointly and severally enforced. These, from lisping infancy, we have been accustomed to repeat. They have been the language of devotion in the nursery, in the closet, in the family, and in the sanctuary, through every age of the gospel church; and to the true worshipper will ever be the most expressive words of prayer and praise. They are the common centre, source and argument of all his requests; for, with him, the glory of God is the supreme object of desire. To the saints on earth, and in heaven, they are the standing medium of divine communion. While they expand the heart with love and devotion, they pour the richest instruction upon the mind, present the sublimest objects of faith and hope, and lead up the soul, in holy rapture, to the Father of mercies, the infinite fountain of good.

The character of God being the foundation of all religion, the spirit of devotion is also that of obedience; and for the same reason, why we should love and worship God, we are bound to acknowledge and serve him, in all the various duties and relations of human life.

The text, therefore, not only presents the important objects of faith, but has an immediate respect to moral practice. It opens the source of all religious knowledge. It evidences truth, and enforces duty. It is the foundation of the good man’s hope and joy, and the sword of avenging justice to alarm and punish the wicked. It is interesting to every individual, and applies to all human occasions. Let us, then, with reverence attend to it; and may the Spirit of God assist and bless our inquiries.

The great subject before us, is this discourse, is the GOVERNMENT of God. No subject is more interesting. In none other, is presented such an engaging and extensive field for devout contemplation, and religious improvement. The theme, indeed, is boundless and inexhaustible. To glance at a few of its most prominent parts, is all that we can or dare assume. But where reason faints and nature fails, faith may flourish, and devotion say, “O the depth of the riches, both of the wisdom and knowledge of God; how unsearchable are his judgments, and his ways past finding out.” ¹

In this exalted view, is the subject presented in the text. Every word is emphatical—in orderly succession, regularly advancing, enlarging, rising, and brightening at every step; till we are conducted, in the vast field of God’s holy purposes, from the commencement of created existence, to the grand consummation of all things, in the highest happiness and glory of his eternal kingdom.

1. The first point of instruction held up in the text shews the government of God to be original and supreme. “Thine is the kingdom,” expresses a high and incommunicable attribute—a peculiar and distinguishing glory of the King Eternal, totally inapplicable to any created potentate. It is thine in the most absolute sense—thine emphatically and exclusively.

As God is the creator, he is the proprietor and Lord of all things. The kingdom is his, by right of creation. He singly fills the throne of underived and supreme dominion. “For who hath known the mind of the Lord, or who hath been his counselor? Or who hath first given to him, and it shall be recompensed unto him again. For of him, and through him, and to him are all things.” ² Who, then, shall dare dispute God’s property in the works of his hands—his right to govern the creatures he hath made—to establish the ordinances of earth and heaven—to give laws to universal nature; and to decree and effect the various conditions of angels and men? Having an absolute property in all his works, he hath good right to do what he will with his own. This is a dictate of human reason, no less than of divine revelation. Men themselves assert this prerogative. In the fruits of our own labour and skill, we claim, in relation to our fellow-men, an absolute and exclusive property. The principle applies with infinite force to the government of God. Because he is the maker, he is the Lord of all things.

This truth is uniformly taught in the sacred volume. It is there celebrated as the ground of the divine authority and government—of the rightful and supreme dominion of Jehovah. There his character is displayed, as the great author of existence, and clothed in all the majesty and glory of creating power. “The Lord hath made all things for himself.” ³ And the church triumphant sing, “Thou art worthy, O Lord, to receive glory and honour and power; for thou hast created all things, and for thy pleasure they are and were created.” ⁴

2. The government of God is unlimited in extent. “Thine is the kingdom,” teaches us not only that the kingdom is the Lord’s by right of creation, and that as proprietor and Lord, he possesses supreme dominion, but that his government is universal. There is no other kingdom but his. The Lord hath prepared his throne in the heavens, and his kingdom ruleth over all. ⁵ He is above all, and through all, and in all. ⁶

The Most High is not like the false gods of the heathen, a local and tutelary deity; limited to a particular place—presiding over the interests of a certain people, or country, and confining his attention to some favourite objects of human concern. Nor are there, according to the Magian heresy, two independent, co-existing and co-eternal beings, as the originating cause, and separate authors, the one of good, and the other of evil. No. There is ONE Lord; and his kingdom is neither limited, nor divided. He alone is the great first cause of all things, declaring, in the solemn majesty of his word, “I form the light and create darkness, I make peace and create evil, I the Lord do all these things.” ⁷

God is an infinite spirit, and pervades all space. His government respects all creatures, and directs all events. His providential agency is universal. The hairs of our heads are all numbered, and, without him, not even a sparrow falls to the ground. Every object or occurrence forms a part of this one immeasurable whole, and is a little stream issuing from this infinite fountain. This truth gives importance to the smallest things; and, without it, the greatest would lose their magnitude. Inexpressive of order, beauty or design, the moral world would be involved in chaotic darkness and confusion.

Vain, my brethren, is that religion which ascribes to casualty the direction of events; or, arrogating to creatures the rightful honours of the Creator, yields not to Jehovah the absolute possession of his throne, and the universal influence of his power. Absurd is that philosophy, opposition of science falsely so called, which, by ascribing any independent efficacy to means and second causes, opposes the sovereign and universal agency of God—shuts out the immediate presence and action of the divine Maker from any part of his system; and denies to the King Eternal, that dominion, which he exercises over all the works of his hands.

3. The government of God is absolutely perfect. “Thine is the kingdom and the power and the glory.” A very interesting advance is here made in the text. By this it appears, that the Most High God not only exercises a rightful, supreme and universal dominion, but that he is perfectly well qualified to reign. He possesses, in the fullest manner, all the requisite qualifications to ensure the highest and most important end of government, the greatest possible good and happiness of his subjects. Thine is the power and the glory; that is, all power, and all glory are thine.

The glory of God, as defined in his word, and especially as declared in his name published to Moses, is, essentially, his goodness. God is glorious in all his works; all his works praise him, because they manifest his infinite benevolence. They conspire to the full and final accomplishment of the purposes of infinite goodness—that high and important end for which he made, and for which he governs the world. In this, his wisdom is necessarily implied. It is immediately and inseparably connected. Therefore, by glory in the text, the wisdom and goodness of God are primarily and specially intended.

Here, then, are presented, in a collective view, the three great requisites of a perfect government—goodness, wisdom and power. Goodness to act with a benevolent regard to the happiness of the subject—wisdom to devise and adopt the best means, for effecting the best ends; and power sufficient to put in execution the plans thus devised.—Can a doubt be entertained, whether these requisites of supreme magistracy belong to that great and infinite being, whose is the kingdom, and the power and the glory? That God is able to do whatever he pleases, is a first principle in natural religion. All power is his. “With God all things are possible.” His wisdom is unsearchable. “He is the only wise God.” His goodness is his glory. “There is none good but one, and that is God.” ⁸

4. The government of God is everlasting. “Thine is the kingdom, and the power, and the glory forever.” The government of God is not only rightful in its origin—supreme in its authority—universal in extent; and administered with infinite perfection; but it is unlimited in duration. There never can be any revolution, nor changes in Jehovah’s empire. No insurrections among his subjects, the most numerous or mighty, and with the utmost malice, power and subtlety combined, can shake the stable pillars of his throne; or, for a moment interrupt, divert, retard, or weaken the steady advancement of his high and holy purpose. God lives and reigns forever. He is “the King immortal, invisible and eternal. His dominion endureth throughout all generations, and his kingdom is an everlasting kingdom.” ⁹

After the whole race of mortals, in their successive generations, shall have trodden and passed off the stage—after the empires of men shall have all sunk in oblivion—this scene of human butchery, bloodshed and tears, be closed, and the bustling energies of this rolling ball, be over and gone forever;–after all the systems of the natural world shall be dissolved, time be lost in eternity, and ages of ages have rolled away, the GOVERNMENT of God will still remain—his wisdom, power and goodness be still shining, with increased and increasing effulgence; and the glory and happiness of his kingdom will still be advancing, rising, and brightening forever, without the least approximation to their utmost height.

But in these sublime elevations of faith, we have not yet reached the crowning excellency of the subject, nor laid our hand upon the key stone of the glorious arch. Under the reign of the great Messiah, the God of heaven hath set up in our ruined world a KINGDOM of GRACE, as the only vestibule connected with, and leading to the kingdom of glory. The God-man, Christ Jesus, is the anointed king of Zion, and sways the scepter of universal empire. Great, without controversy, is the mystery of godliness—God manifest in the flesh—suffering the death of the cross—rising and ascending to heaven—living and reigning forever, the head of all authority, and of all vital influences to his redeemed church.

Abstracted from the mediatorial economy, and the hope set before us in the gospel, of what advantage or avail could it be to the sinful children of men—what source of happiness, or of hope, to know that a God of infinite perfection governs the world, and will reign forever; a God who is of purer eyes than to behold iniquity, and who will, by no means, clear the guilty? With the devils, we might believe and tremble, but never could have any warrant to hope and rejoice. What has a rebel, under the best government, to expect from the hand of his offended sovereign, whose goodness, no less than his justice, seals his condemnation, but the certain execution of the penalty of the law? And what, to the unpardoned sinner, is his prospect of immortality? An interminable scene of darkness, suffering and horror, as dreadful as eternity and the wrath of God can make it. But, blessed be God for Jesus Christ, and that pardon, salvation and eternal life, which he hath purchased with his blood, and freely bestows on all who the God of heaven hath set up in our ruined world a KINGDOM of GRACE, as only vestibule connected with, and leading to the kingdom of glory. The God-man, Christ Jesus, is the anointed king of Zion, and sways the scepter of universal empire. Great, without controversy, is the mystery of godliness—God manifest in the flesh—suffering the death of the cross—rising and ascending to heaven—living and reigning forever, the head of all authority, and of all vital influences to his redeemed church.

Abstracted from the mediatorial economy, and the hope set before us in the gospel, of what advantage or avail could it be to the sinful children of men—what source of happiness, or of hope, to know that a God of infinite perfection governs the world, and will reign forever; a God who is of purer eyes than to behold iniquity, and who will, by no means, clear the guilty? With the devils, we might believe and tremble, but never could have any warrant to hope and rejoice. What has a rebel, under the best government, to expect from the hand of his offended sovereign, whose goodness, no less than his justice, seals his condemnation, but the certain execution of the penalty of the law? And what, to the unpardoned sinner, is his prospect of immortality? An interminable scene of darkness, suffering and horror, as dreadful as eternity and the wrath of God can make it. But, blessed be God for Jesus Christ, and that pardon, salvation and eternal life, which he hath purchased with his blood, and freely bestows on all who believe in his name.—Here is the foundation of christians’ hope and joy; here, of the faith and patience of the saints; here, with heart and voice, and uplifted hands, they cry, “thine is the kingdom, and the power, and the glory forever;” and unitedly shout their joyful Amen.

Let us now attend to some useful reflections on this subject, in the way of application and improvement.

1. It is evidently the great design of God’s government to display his character. This is the language of his word and providence, and the important instruction of his wisdom, in all his administrations. He gives us no misrepresentations of himself. His judgments are ever according to truth. He “is wonderful in counsel, and excellent in working.” ¹⁰ —The various circumstances of men, the many and constant changes taking place in the world, which human sagacity can neither foresee, nor prevent, display the sovereign, all-disposing hand of Him, who doth according to his will, in the army of heaven, and among the inhabitants of the earth. ¹¹

The government of God is as benevolent as his nature, unchangeable as his being, and unlimited as his works. It is the united display of all his perfections, in the production of their proper fruits. It is that sensible medium, by which the divine character is diffused and acted out. In a word, it is the visible portraiture of the invisible God, drawn by his own hand, and corresponding in all its parts with the most perfect exactness, to its infinite original.

Of the mysteries of divine providence, in the prosecution of the great, eternal plan of God, in which every creature, of every character, angels, saints, wicked men and devils have all some part to act, and as instruments, are accomplishing his purposes; of these, we have but a very imperfect view. It is “a wheel within a wheel.” Infinite regularity, order and design, in apparent disorder and confusion. We see but a small part of the great whole—but here and here a link in the infinitely extended chain. Yet surely we see enough to believe the rest. We see wisdom, order and design in the works of creation; and shall we hastily conclude that his agency and divine skill are less concerned in his kingdom of providence—his oral government of the world? Certainly not. Our views of this subject are narrowed by ignorance, and darkened by pride. These blind our mental sight to the wisdom and beauty of the divine government.

Present to the eye of an ignorant man the mere outlines of a piece of portrait, or landscape painting, before the finer touches of the pencil have given them any expression or likeness—he will see only lines and sketches—he cannot enter into the spirit of the artist; and he recognizes neither beauty, order, nor design in the plan. It is thus, though in a much higher degree, with men, short sighted creatures, in judging of the government of God. The scale is so large, the objects so numerous and multiform, and the plan so complicate, diffuse and wonderful; and alas! such is there disinclination of heart, such their stupid inattention to the works and ways of God, that though they have eyes, they see not; though they have understandings, they perceive not the glorious perfection of his government. Not discerning the connection, design and tendency of its parts, they question its wisdom. They look at the shades in the painting, and call them blemishes. But take away the shades, and the beauty is gone. Remove these blemishes, and the plan itself is destroyed.

It is moral beauty, however, which forms the distinguishing excellency of the divine government. This must, in some measure, be seen, loved and imitated by us, or we have no true knowledge of God. This constitutes the happiness of his children. This fills all heaven with joy, and calls forth the adoring hallelujahs of saints and angels above; who cry, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” ¹²

2. Redemption is the end of all God’s other works both of creation and providence. To this great object, as their central point, all the mighty displays of divine wisdom, power and goodness are directed. The eternal Father hath invested his Son, our God-Man Mediator, with supreme and universal dominion, in fulfillment of his eternal covenant promise; and in reward of Christ’s obedience unto death. He is given to be head over all things to the church; and must reign till he hath put all enemies under his feet. Of the increase of his government and peace there shall be no end. God hath set his king upon his holy hill of Zion, and glorious things are spoken of the city of our God, ¹³ respecting the enlargement, peace and prosperity of the Redeemer’s kingdom in the latter day. The benign influence of Christianity shall pervade and actuate every heart, and the glory of the Lord overspread and fill the earth.—Here is the consummation of God’s precious promises to his militant church—the blessed fruits of her hard struggles and conflicts, through all preceding ages—her glorious victory, obtained by a warfare of six thousand years.

The promises of God to his church are interesting, they are animating, they are glorious. Listen to the voice of prophecy, beyond conception, elegant, sublime and heavenly. Oh, it is sweet as the music of an angel’s lyre—transporting as the songs of the New Jerusalem. “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee; and the Gentiles shall come to thy light, and kings to the brightness of thy rising.” ¹⁴

Of all subjects, this is the nearest to the heart of the Christian. It must enkindle the flame of devotion and zeal, in every friend of Zion. It has supported the hopes, excited the longing desires, and called forth the fervent prayers of God’s afflicted people, in all ages of the world. At the same time, the success of the gospel has ever been confronted, by the most determined opposition of its enemies. This has employed their tongues, their pens, and their words. It has called into action all the subtlety and false philosophy of the human heart. It has enkindled and pointed the thunderbolts of war—caused the convulsion and distress of nations, and immolated millions upon its altar.

But they are waging a desperate war. They are setting themselves as briars and thorns, in battle array against the devouring flame. By all their rage and malice, God is fulfilling his purposes; and amidst all the confusion and distress of the nations, he is strengthening and rearing the walls of Zion. And the glorious work of grace he will carry on and accomplish; for the kingdom, power and glory are his forever. His truth and faithfulness are pledged that he “will make Jerusalem a praise in the earth;” and that “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” ¹⁵

3. This subject should inspire us with adoring views of God’s glorious majesty, and a fixed trust in his wise and perfect government.

How is the greatness and glorious supremacy of God exalted in this view! How absolutely independent! What wisdom in all his moral government! How infinitely exalted above all creatures! He makes his enemies fulfill his purposes, even in their acts of rebellion; and everything conduce to the greatest possible good of his system.

Do we reverence the majesty of princes, and court the favour of those raised but a little above us in wealth or power? Do we fear the frowns of the great—admire the wisdom of the learned—applaud the deeds of the mighty; and contemplate, with wonder, the history of powerful nations, or the achievements of worthy and renowned men? But what are all these? Nothing, and less than nothing. In the light of divine perfection, all created excellency utterly vanishes.

What a privilege is it, my brethren, to live under the government of such a great and good being, whose is the kingdom, and the power, and the glory forever! We but quarrel with our own happiness in not choosing to be wholly and always dependent upon him, and cheerfully submissive to his will, in all the duties and sufferings he appoints us. A clearer view of the great plan of infinite wisdom would overwhelm us with shame, for having ever exercised the least opposition to his government, or indulged the slightest murmur under any of his dealings. “Man was not made to censure, but adore.” Humility, submission and obedience are the great points of human wisdom. To fear God and keep his commandments, is the whole duty of man. ¹⁶ Let us then be humble and believing; and amidst all our national alarms and fears, let us still rejoice in the security of the church. This is a great comfort to the pious mind. Let us, then, resign ourselves, unreservedly, to a power so munificently employed; and trust, with implicit confidence, in a wisdom and goodness so watchful, so active, so unwearied in our behalf.

4. By this subject, we are taught the true spirit of government—its foundation, principle and end. These, in all legitimate governments, are uniform, through all the grades of moral beings; from human authorities, up to the throne of uncreated majesty. “Be ye perfect, as your Father who is in heaven is perfect,” ¹⁷ is the authoritative language of Emmanuel. The character of God being the standard of moral virtue, and of human perfection, his government, the medium by which it is displayed, is therefore the perfect pattern, and unerring standard of all HUMAN GOVERNMENTS. Though subordinate and limited in their powers, yet, in relation to the proper objects of their institution, they must be the same in kind with the great original, from which they emanate. They must move and act by the same benevolent principle, and be directed to the same ultimate end.

For the preservation of order, peace and happiness in human society, God, in his great goodness, hath instituted civil government, and seen fit to depute a small portion of his authority to civil rulers; empowering them, by the force of salutary laws, to protect and avenge the innocent—to enforce commutative justice—to defend the weak—to restrain the licentious, and to punish crimes against the interests of society. Human governments, hen, form so many several parts of the divine government. They are distinguished from it, but as they are administered through the instrumentality of men. ALL IS THE GOERNMENT OF GOD—for the kingdom, power and glory are his forever. By him kings reign, and princes decree justice. ¹⁸

With what reason or propriety, then, is the principle professed, and even by some contended for, that between religion and government there exists no connection?—yea, that they are severally contaminated by a mutual touch; and the influence of each is hostile and baneful to the interests of the other? Can a man believe his Bible, and subscribe to a doctrine so absurd? The reverse of it is truth, and the deeper our researches in this subject, the deeper will be our conviction. It is separating what God hath joined together, and bidding defiance to reason and experience, as well as to scripture. It is separating man from his Maker—dismembering the government of God, and exalting the “little, brief authority” of an aspiring worm, paramount to the throne of the King Eternal.

In the holy scriptures, we find princes and civil magistrates actually called gods; ¹⁹ and it is for this reason, because human authority is a shadow of the divine; and civil rulers are the vicegerents of God, commissioned to rule for him, and execute his will. With this argument, Paul enforces the duty of obedience to civil magistrates; on the ground, that human government is a divine ordinance, and earthly rulers are commissioned and empowered by the King of heaven. The instruction of inspired truth upon this subject is very express. Thus runs the charter of human governments—establishing their high authority—defining their legitimate powers—pointing out the true policy of their administration, and declaring the benevolent end of their institution:–

THE POWERS THAT BE ARE ORDAINED OF GOD. RULERS ARE NOT A TERROR TO GOOD WORKS, BUT TO THE EVIL. HE IS THE MINISTER OF GOD TO THEE FOR GOOD. HE BEARETH NOT THE SWORD IN VAIN, FOR HE IS THE MINISTER OF GOD, A REVENGER TO EXECUTE WRATH UPON HIM THAT DOETH EVIL. ²⁰

Three important points are here established. First, That civil rulers are commissioned of God, and act by an authority delegated from him. Secondly, That impartial justice, truth and equity must form the spirit of their laws, and the policy of their administration. Thirdly, that the highest good of community, the general happiness, peace and prosperity of the state or nation, must be the great object and end of all human governments.

In perfect accordance with these principles was the solemn charge, which Moses, and after him Jehoshaphat, gave to the constituted authorities of Israel: “Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment—ye shall hear the small as well as the great—ye shall not be afraid of the face of man; for the judgment is God’s.” Deut. i. 15. 16. “And he said to the judges, take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgment.” 2 Chron. xix. 6.

Wisdom, power and goodness, the great principles of perfect sovereignty, so transcendently displayed in the government of Him who ruleth over all, are absolutely necessary to the perfection and proper ends of human governments, in all their constitutional forms, and in all their varied modes of administration. It is only through the deficiency of one, or some, or all of these, that any government ever fails of answering the highest and best end—the promotion and security of the general good.

If wisdom be wanting, the measures of government, however well intended, and however faithfully executed, yet being laid in ignorance and folly, must prove abortive, and fail of their end.—If goodness were wanting, wisdom would be but craft and cunning, and power degenerate into furious and arbitrary might. If wisdom and goodness both were extinct, government would be dreadful in proportion to its power. It would be the most frightful despotism; and directed to no other end than the misery and ruin of its subjects.

Without power, government would be but a name. The best laws would be unexecuted. Wisdom and goodness would be exercised in vain, and operate to no end. In the absence of them all, government has no existence. But these three united constitute the perfection of government, and exclude the possibility of tyranny and oppression.

The object of the divine government, as we have seen, is the greatest general good. This must be the object of human governments. Real philanthropy, enlarged, disinterested, diffusive benevolence, is the only genuine patriotism. Thou shalt love thy neighbour as thyself, is the true spirit of all free and happy governments among men; whether administered by one, by few, or by many;–by an hereditary monarch—by a diet of nobles—by a representative assembly chosen by the people; or, by a mixed government of either two or all of these combined. Wisdom, public spirit, uprightness and integrity are the indispensible qualifications of civil rulers. This we know from the highest authority. It is not a dictate of human philosophy only, but the injunction of divine revelation: “Take ye wise men and understanding, and known among your tribes, and I will make them rulers over you.” Deut. i. 13. “Moreover, thou shalt provide, out of all the people, able men, such as fear God; men of truth, hating covetousness; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” Exodus xviii. 21.

These plain passages, to every believer in divine revelation, must place the matter out of all doubt; and set the following points of political wisdom in the clearest light:

First, That legislators, rulers and civil magistrates must be men of sound heads and clear understandings—of known characters as men of talents, political wisdom and integrity: known among your tribes; thou shalt provide able men,” &c. Let them be native, free born citizens, nursed in the lap of their parent country—bred in the principles, habits and feelings of freemen, and well able to distinguish liberty from licentiousness, and the government of laws from the reign of tyranny and terror.—Again, “Take ye wise men, and understanding—provide out of all the people able men,”&c.; men well versed in the science of government, and understanding the true interests of the publick; not upstart pretenders, visionary theorists and projectors, strutting upon the stilts of philosophy, and swelling with the wisdom of Solon, while ignorant of the alphabet of legislation and government.

Secondly. From the same authority we learn, that civil rulers must be men who fear God—men who are the servants of the Most High—obedient subjects of the divine government, and devoted to the interests of the Redeemer’s kingdom.

The fear of God is the principle of religion in the heart; and “he that ruleth over men must be just, ruling in the fear of God.” ²¹ Civil rulers, therefore, no less than the people over whom they rule, must feel themselves subjects of the universal government of God. They must recognize their allegiance and accountability to Him, under whom they hold their commissions, and take all their directions in duty from his word. In fine, they must be men of pure morals—men of virtuous character—men of real religion. Such only are qualified, in the several offices of civil authority, to co-operate with the infinite benevolence of their Creator, to the great and important ends of his government. Such only are fit instruments to be the ministers of God for good to his people. They who fear not God will not regard man. They will hold the divine authority and human happiness in equal contempt: and as vainly may we expect, from such rulers, the fruits of benevolence in the publick good, as to gather figs from thistles, or grapes from the noxious bramble. Human experience has ever verified that maxim of divine wisdom, “When the righteous are in authority the people rejoice; but when the wicked beareth rule the people mourn.” ²²

Thirdly. Civil rulers must be “men of truth.” They must not only walk humbly with God, but deal justly with men. They must possess that noble elevation of sentiment, that incorruptible integrity of soul, which is incapable of descending to the vile electioneering arts of intrigue and slander, misrepresentation and falsehood, to effect the objects of their own or others’ ambition. Let them be no fawning Absaloms—no cringing, time-serving office seekers, nor brawling professors of their exclusive love for the people.

Truth is the basis of every real excellence. It is the criterion of all moral and political worth. Civil rulers, therefore, must be sincere, and not pretended patriots—honest men, and not deceivers of the public; disguising their real views and motives, veiling their weak or wicked measures under false and specious pretexts—thus prostituting their talents, and sacrificing their integrity, their conscience and their country at the shrine of popularity. The administrators of government should never fear the truth—never fear to avow, in a plain and open manner, the real objects of their legislation and administration; but manfully meet their full share of responsibility; and not, by evading arts, meanly seek to cast off the odium of their own errors upon men more righteous than themselves.

Fourthly. Civil rulers must be men “hating covetousness.” Though the character is here delineated indirectly, and as it were, in a negative form; yet it is expressive of distinguishing and positive traits; and men of enlarged views, liberal sentiments and publick spirit, may be seen sitting for the picture.

The cupidity of hungry demagogues, scrambling for the loaves and fishes of office, is in nothing more distinctively marked, than in their flattering or censuring the conduct of men in power, according as they may apprehend the one or the other the more favourable to their views. Selfishness, not patriotism, is the concealed spirit which moves them;–their own honour and emolument are the real and sole objects of their aim. But those, possessing the qualifications of good rulers, are of a more excellent spirit. They are men of a disinterested character—men hating covetousness—men who will subordinate their own personal honour, wealth and aggrandizement to the publick good, and point, with undeviating aim, all their counsels, exertions and official duties to this one great end.

We have now delineated, by a comparison of opposites, the scriptural character of good civil rulers, who fill their office with duty and usefulness, and are publick blessings to their people. The character is drawn by divine wisdom, in the shortest terms, and yet it is full and complete. They must be provided or selected out of all the people—men of known wisdom and understanding—such as fear God—men of truth, and hating covetousness. These are the essential characteristics of good civil rulers. These, blessed be God, we and our fathers, the favoured sons of Connecticut, have known and realized by the happy experience of almost two centuries. To the divine goodness our warmest thanks are due. God hath never given us babes to be our princes, nor children, nor wicked men to rule over us; but hath ever given us our “judges, as at the first, and our counselors, as at the beginning;” ²³ men, who have been his ministers for good to the people. This, from the infancy of our highly favoured republic, has been the distinguished character of our political fathers, who have successively filled, adorned and dignified the chair of state. They have been the chariots of our Israel, and the horsemen thereof. In this venerable catalogue, those men of God, the fathers and founders of our Commonwealth, Haynes, Winthrop and Saltonstal, and in later days, our illustrious Trumbulls, hold an eminent rank, and will ever occupy distinguished pages in the history of our country.

To the list of our departed worthies, we have now to subjoin the name of our late excellent and much lamented chief magistrate, Roger Griswold. The incurable malady, which, at our last anniversary, deprived us of his presence, and the legislature of his aid, has since, alas! terminated his useful life, and he now sleeps with his fathers.

After the striking testimony of respect to his memory, already borne by this honourable legislature, ²⁴ and his correct and able funeral eulogium, now in the hands of the publick, it becomes me, I am sensible, on this subject, to be concise. Yet duty forbids me to be wholly silent. Justice to my own feelings—to the feelings of a bereaved publick, and to the memory of distinguished merit, demands, at least, the tribute of a—tear. The career of his publick services will furnish an interesting theme to future biographers, and to them it is left. His general character, however, by which he justly stood so highly respected and endeared, may be briefly drawn, in a few well known and distinctive traits.

In private life he was the accomplished gentleman, the man of science, the amiable friend, the kind and courteous neighbour, the affectionate parent, the tender husband, and the agreeable companion in every relation. In his publick walks, he was the thorough investigator of truth, the able statesman, the luminous speaker, the patriotic legislator, the discerning and upright judge, and the faithful, firm and independent magistrate.

While, with sentiments of affection and gratitude, we weep over his grave, and the tears for our beloved Trumbull, scarcely dried, are now caused to flow afresh for his worthy successor—let us bow, in humble submission, to the holy will of the supreme disposer, whose awful hand, in the short period of three years, ²⁵ hath twice bereaved us of our chief magistrate. Let us penitently acknowledge his righteous chastisement, and bless him for his goodness, in raising up and qualifying, with such eminent talents for public usefulness, this distinguished fellow citizen, the faithful and able defender of our constitutional rights. With a peculiar sensibility, let us recognize his firm and distinguished conduct, in a late crisis of our national affairs, the most trying, interesting and eventful. ²⁶ Thanks to heaven, that, at the first bursting of the storm, a Griswold stood at the helm; and undaunted at the shock which tried men’s souls, calmly guided, with his dying hands, our little bark, steady, straight and safe from all rocks and shallows, in its true constitutional course. His talents and firmness were tried and found equal to the emergence. Thus, like the clear, unclouded sun, he shone the brightest in his setting rays; and by the last act of his public life, he crowned the lofty climax of his well earned fame.

May the mantle of our departed Griswold, and his illustrious predecessors, descend to their successors; and their spirit be transmitted down to the latest posterity, through the venerable legislators, judges, and ruling fathers of our state.

5. Our subject leads us to reflect, that a good civil government is one of the greatest earthly blessings. It is to be enjoyed, with thankfulness to the great giver; and carefully preserved and transmitted, as the richest bequest to posterity.

The government, under which a people live, is so interwoven with their happiness, that it is inconceivable, how they can be prosperous, or happy, if this be evil. It would, therefore, be an unpardonable breach of duty, on this day, not to recognize so great a blessing.

Our form of national government originated from men of tried integrity and experience; having a full knowledge of the situation and peculiar wants of every portion of the country; and all the various forms of civil government on earth, with their evils and benefits, excellencies and defects; together with the experience of all preceding ages, fully before them. Possessing these advantages, they were enabled to construct an exceedingly wise and happy form of civil government. And no nation, it may be affirmed, ever experienced greater prosperity, than what we have enjoyed, under its operation and influence.

But this blessing is to be guarded with assiduous care, and preserved by every requisite means. Experience enforces this duty upon us. Public, as well as private, blessings are liable to be taken from us, and lost. The best human governments are imperfect. They are subject to abuse. They are formed, and they are administered, by frail, selfish and fallible agents. Under the wisest form of government, we have suffered various and grievous oppressions. In the obstinate pursuit of a strange and infatuated policy, our country has, for years, groaned under a series of privations and distresses; till, at length, we are plunged into an offensive war, with one of the most powerful nations of Europe, and under circumstances, in which national ruin is staring us in the face. We have, therefore, abundant reason to be alarmed with our danger—to be active in applying the means of safety; and to mingle fervent supplications of thanksgiving and praise.

6. We have, all of us, my fellow citizens, individually, and as a people, a special interest in this subject. It points its instruction to everyone, and speaks in loud and commanding accents. Let us hear the voice of wisdom, and attend to the things of our peace.

Is religion so necessary to the character of good civil rulers?—such a high and important qualification, for men in public authority, and called to administer the government of the state? Is it less so, to those who are the subjects of civil government, and in the walks of private life? No—but, if possible, the more necessary and important; as it is the proximate cause, and the necessary means of the other. For, in a free and elective government, where the people are the source of power, and have, either directly or indirectly, all the gifts o civil office, in their hands, the character of rulers will ever be formed by that of their constituents. They will be of the same moral stamp,–the very “image and superscription” of the people by whom they are elected. Unless, therefore, we are a religious people, it is vain to hope for the blessing of religious rulers. A corrupt spring will never send forth sweet waters; nor can the stream rise higher than its source. Let the great body of the people, or the majority of them, become wicked and unprincipled, and “the post of honour is”, at once, “a private station.” The excellent of the earth, if such may be found, men who fear God, and hate covetousness, will not be the public favourites, nor even candidates for office. They will be thrust into the background, and wholly overlooked. From the mutual relation between rulers and subjects, this truth results, as an invariable maxim, that a government will be wise and prosperous, according to the purity of the fountain from which it emanates. The connection is indissoluble, between a united and virtuous people, and the government of wise and faithful rulers. Both are great public blessings, but they cannot exist apart. The former is a necessary means of the other. The character of an elective government will ever be derived from that of its constituents; and its operation and success will be accordingly. Indeed, it is not within the reach of the wisest laws—it is utterly beyond the power and skill of the best civil rulers, to make a wicked people, a happy people; or to do them good, any further, than they may have influence to change the public character: for they are morally incapable of the blessings of any government, either human or divine. In the same proportion, therefore, in which, as a people, we relax in virtue, and the public character becomes vicious, is our government endangered.

The diffusion of general knowledge—the improvement of those means calculated to promote religious order and peace—the encouragement of schools, the due observation of the Sabbath, the support of the gospel ministry, and the public worship of God: and the counteracting of those corrupt principles, which weaken the sense of moral obligation, break the dearest ties of human life, and destroy the faith of an eternal retribution: these must be considered as things the most interesting to the public welfare. They essentially affect the main spring of our government. These are at the root. They form the character of the people, on whose shoulders the government rests.

While on this branch of the subject, I must beg the indulgence of a more particular attention to a certain moral duty of incalculable moment; I mean, the strict and religious observance of the day of holy rest. The idea has already been suggested, but I know not how to pass it with only a cursory hint; though a volume would scarce suffice to set forth its connection with the best interests of society; and trace all its important bearings upon the temporal and eternal welfare of men. No command in the Decalogue is enforced with more alluring, or more awful sanctions: there is not a duty inscribed upon the pages of inspiration, to which the promise of national blessings, and the threatening of national evils are so frequently, and so solemnly annexed, as to that divine precept, Remember the Sabbath day to keep it holy. Among the multiplied proofs of this truth, I would only point you to that memorable passage, in the 17th chapter of Jeremiah’s prophecy: “Thus saith the Lord, take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. Neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers. And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, to do no work therein, then shall there enter into the gates of this city, kings and princes, sitting upon the throne of David, riding in chariots, and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem, and this city shall remain forever.” That is, the court, the city, and the country shall flourish; enjoying all the rich and valuable blessings of national peace and prosperity. “But, if ye will not hearken unto me, to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem, on the Sabbath day, then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” A threatening which was literally fulfilled, and which this very prophet lived to see and lament.

Observe, therefore, how necessary it is to sanctify the Sabbath, if we desire the favour of God, and the prosperity of our country. This duty is equally required of all classes of men. No burdens are to be borne, no common work to be done, no laboring, travelling, carrying out, or fetching in, except, in case of absolute necessity. We see what stress God lays upon this duty. He charges the neglect of it, as a crime which will bring ruin upon the state.—The religious observation of the Sabbath will support all the other branches of religion. It will strengthen and invigorate the principle of holy obedience. It will water every moral, and every Christian virtue at the root, and render them flourishing and fruitful. Indeed, there can be neither religion, nor morality without it. Therefore, let us take heed to ourselves. Great caution is needful, in a degenerate day, amidst so many bad examples, and when actually suffering, by war and pestilence, the awful judgments of heaven for this very sin. They, who merely to save time, on working days, contrive to take journeys, to visit their friends, or follow their business, on the Sabbath; and by so doing, deprive themselves of religious advantages; do, at least (however their thoughts may be employed) set a bad example to others and encourage them to profane the Sabbath. All, who indulge in such practices, should seriously attend to this awful admonition of heaven. And how they can imagine such a conduct consistent with the divine authority and law, with the design of the Sabbath—the solemnity of a Christian profession, or even with seeking the true interests of their country, is very astonishing. How they can vindicate it, before him, who will give to every man according to his ways, and according to the fruit of his doings, they would do well to consider.

When we reflect on the degenerated state of our national morals, and consider the fickle and fluctuating disposition of people, with regard to the necessary means of public strength and happiness, the long continued existence of our government is rather an object of trembling hope, than of confident expectation. We have, indeed, the means of perpetuating the government of our choice; but the danger is in our abusing these means—in our losing sight of that virtue and religion, the influence of which is absolutely necessary to the long, or real existence of any free government.

Besides, a government like ours, more than many others not so free and good, opens a wider door for the exercise of unprincipled ambition, and for the rage of party animosities. By the frequent elections ²⁷ to the great national offices, rivalries will be excited, and party spirit, once in action, has no sufficient time to die. The flame is increased, and the difference of opinion widened. It is diffused through every vein, and effects every limb and joint of the great body politick. This has been our great political disease; and too true it is, that the most proper, and only efficacious remedy has been overlooked and unapplied. A spirit of conciliation, of mutual charity and condescension has been greatly wanting, among even the honest and well meaning of both parties. “Man is man;”—a composition of ignorance, weakness and vanity. Human conduct is ever marked with imperfection and error; and the best cause is often injured by improper motives, means and management.—These things, in their nature and tendency, are great evils. In their progress, they threaten, and in their issue, will destroy a republican government.

Every person, acquainted with the history of nations, knows that factions have always been the bane of free governments. And when we consider the unhappy divisions in our country, and the unyielding spirit which accompanies them, what is the ground of our hope? What, the pleasing prospect of transmitting the blessings of freedom and good government to our children?—Alas! all earthly enjoyments are empoisoned with sin. All human affairs are mutable and transitory. The constitution of bodies politic, no less than that of the human frame, is liable to infirmity, disease and death. Kingdoms and States embosom the seeds of dissolution, implanted in the moral nature of man. They rise and fall, in succession, like day and night. They have their morning, their rise, their meridian, their decline, and their setting sun. But, the GOVERNMENT OF GOD shall stand. The kingdom, power and glory are his forever, and all his blessed purposes shall be accomplished. Here is the only stable ground of hope, of comfort, and of confidence, in all the darksome scenes and prospects of human woe. This is the key note in the gospel harmony; this, the chord which ever vibrates in unison with good man’s heart.

Public virtue, then, I resume, is the foundation, and the very corner stone of every free government. It cannot exist without it. Let the religious principle become extinct, in the minds of the commonalty; so that the influence of public good, and the restraints of conscience shall cease to operate; and the republican institution is sapped at the foundation; the best laws will be totally inefficient, republican government will be but a name, and that too, of short continuance. As a natural consequence, it will tumble, like a rock from the precipice; and with it drag down, in one common ruin, the last remains of liberty, and every privilege and comfort, which render life a blessing. It will, it must end in despotism. In such a state, or nation, nothing but a system of terror, propelled by the strong arm of physical power, can impose the necessary restraints, and keep the heavy, iron bound wheels of government in motion. These, grating harsh thunder, as they roll, like those of the horrid car of Juggernaut, ²⁸ will be smeared with the blood of wretched victims, crushed beneath their ponderous pressure. Injustice, oppression and cruelty are the mild, kindred virtues associated in the throne of despotic power. These are the garlands which deck the grisly brow of the Moloch of Tyranny.

Let it, then, be received, as an axiom in politics; let it be engraven upon our hearts, as with the point of a diamond; that Religion is the only sure foundation of a free and happy government. It is the great palladium of all our natural and social rights. Indeed, the connection between time and eternity is not more near and certain, than that between a wicked, demoralized state of community, and the government of tyranny.

With this truth blazing before us, can we pause, and reflect for a moment, without the mingled emotions of wonder and regret; that that public instrument, which guarantees our political rights of freedom and independence—our Constitution of national government, framed by such an august, learned and able body of men; formally adopted by the solemn resolution of each state; and justly admired and celebrated for its consummate political wisdom; has not the impress of religion upon it, not the smallest recognition of the government, or the being of God, or of the dependence and accountability of man. Be astonished, O earth!—Nothing, by which a foreigner might with certainty decide, whether we believe in the one true God, or in any God; whether we are a nation of Christians, or—But, I forbear. The subject is too delicate, to say more; and it is too interesting, to have said less. I leave it, with this single reflection, whether, if God be not in the camp, we have not reason to tremble for the ark?

I return from the digression, and repeat the sentiment, Religion is the only sure foundation of human government. Religious people are the good members of society. They who, in heart and life, acknowledge their allegiance to the King of heaven, are the best subjects, and the best supporters of civil authority; and they only are qualified to enjoy the permanent blessings of a free and equal government. Benevolence is the bond of social union, and the source of public peace and happiness. This holy principle cements all the natural and social relations. It makes good men, and good citizens. It strengthens, endears and sweetens all the tender charities of life. It unites the man to his neighbour, the Christian to his brother, and the creature to his God. Where there is this unity of sentiment and affection, there is ever unity of sentiment and affection, there is ever unity of interest and enjoyment. But a house divided against itself cannot stand. A building, composed of jarring and heterogeneous materials, like the visionary image of Nebuchadnezzar, tends to dissolution. The iron and the clay will never cement—never form a solid and lasting union; but, sooner or later, will tumble into ruin. That member of society, who is void of social and benevolent affection, is both a troublesome and disgraceful member. Like a round stone, in the composition of a great building, he can fit no place, in the whole wall. He touches his neighbours, but at points, and every touch is a wound. He mars the beauty, destroys the uniformity, and weakens the strength of the whole building. In a society, in a state, or nation, composed of such member, adieu to order, to friendship, and to peace.

Be cautioned then, my fellow citizens against the demon of party spirit; that spirit which casts the publick good into the background; and without any regard to the national interest, seeks, exclusively, the interests and the triumphs of a party. This is destructive to all free governments. It is the spirit of disunion, and tends to all evil. It violates the social compact, beats down the restraints of vice and immorality, tramples upon the most sacred obligations, sports with the dearest rights of society; and is rebellion against all governments, human and divine. Alas! The bright morning of our national glory, so calm, cool, peaceful and prosperous; while our GREAT AND GOOD FATHER lived, to protect and bless his country; this evil spirit has, thus quickly, overcast with clouds of darkness, greeted with the thunder of war, and encrimsoned with a deluge of blood.

The necessity of union cannot be too frequently impressed, nor its importance too highly appreciated. Bankruptcies incurred have often been retrieved;–ships lost can be replaced; Moscow, burnt to ashes may be rebuilt; but “union lost is seldom regained; and freedom once flown is gone forever.”

Our present situation imperiously requires unanimity, wisdom, firmness and energy among the people. In this day of darkness, distress and danger, in which our liberty, our independence, our national existence, our everything dear and valuable, on this side heaven, are at stake—there should be but one public sentiment—but one pulse should beat—one voice be heard; and one soul animate and inspire the whole body politic. If united and firm, we may still hope. If divided, we shall fall by our own hands, and incur the guilt of national suicide.

Pardon my warmth on this subject—it is impossible for me to be cold. It is the language of my heart, and I cannot suppress it. It is, however, by no means, intended to give offence to anyone; unless the truth shall offend; and the short lived and honourable reproach of such offences, I am willing to bear. They, whose views, either of religion, or government, do not exactly coincide with my own, will do me the justice to believe, that I mean not to wound their feelings, and that I am as honest in maintaining my opinions, as they can be in theirs; and that a sense of duty only, in the public station I hold under God, impels me, on this occasion, thus freely to declare them. I do declare myself feelingly alive to the public danger. I tremble in every nerve for the honour and safety of my country; and the awful fate which awaits our divided situation and our weak and distracted counsels. The title of United States, applied to a disunited people, is a burlesque and reproach. It is high time for the rage of political controversy to cease, or soon—I shudder at the thought—the sword may be drawn, which will be sheathed in brother’s bosoms. Let union at home and peace with the world, be the countersign with every class of citizens; the rallying watch-word among all the sons of freedom, the friends of their country and of mankind. Away, then, with all spirit of party dissension; its paltry objects and pernicious views; and away with that tame, temporizing spirit of dastardly union, which yields, and yields, and yields to be trodden and crushed to death, under the proud foot, which is elevated but to destroy. Let our union, like the wisdom from above, be first PURE, then PEACEABLE, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. ²⁹ Our interests, fellow-citizens, are one, and why should not our hearts and our exertions be united? Let us join hands in the common cause, to promote the interests and achieve the salvation of our dear and suffering country.

Respected Legislators. In these principles and duties, you will readily recognize your own immediate and individual concernment. To you, they are especially interesting. Called by the suffrages of your country, to the high duties of legislation, under God, the administrators of our free and happy government; to you, we look up, as the guardians and protectors of our dearest rights. The duties of your station, ever the most important to the public, the present unhappy situation of our country renders the most difficult and arduous to yourselves. To “stem the torrent of a downward age”—to preserve the invaluable institutions of our pious ancestors—to ward off the threatening evils of a misguided policy, and to renew the happy scene of national peace and prosperity, which once we enjoyed, require the combined exertion of all your talents, wisdom, prudence and patriotism. On those halcyon days, we now look back with regret, and sighing exclaim. Oh, that we were s in months past, as in the days when God preserved us, when his candle shined upon our head; as we were in the days of our youth, when the Almighty was yet with us. ³⁰

At no time, has our sovereignty, as a state, been more endangered, nor appeared more interesting to our own and our country’s happiness. You are called, therefore, fellow-citizens, to act your part, in a trying and difficult day. Our lot is cast in a perilous period. We have indeed fallen upon the worst of times, and therefore need the best of men at the helm; for without skillful and faithful pilots, on such a stormy sea, our national shipwreck is near and certain. But amidst all the existing evils and impending dangers, which assail our present peace, and darken our national prospects, faint not, nor be discouraged; be firm and undaunted, and never despair of the commonwealth. Truth is powerful and will prevail. The scales of imposition are falling from the eyes of ignorance. The light is beginning to penetrate the dark recesses of obstinate blindness and error—and after our long and dreary night, the rising sun will again appear, and pour the reviving beams of prosperity and peace. Remember that the Lord reigns, and the Most High is the governor among the nations. ³¹ The kingdom, power and glory are his forever. Be strong in the Lord, and trust in the God of your fathers. His counsel shall stand. His government is his own, it is perfect, it is supreme, it is universal, it is everlasting. Look to that as the grand source and perfect standard of all human authority. Thence derive all your directions in duty, all your wisdom and fortitude, all your support and encouragement. Then shall you be the ministers of God, for good to his people; and generations, yet unborn, shall arise and call you blessed.

Reverend Fathers and Brethren. May our hearts be warmed with renewed zeal, in the great duties of the holy ministry, and our motto be, that of our divine Master, “I must work while it is day.” The time is short—our departure is at hand. Soon will the night of death overtake us, and close our working season for ever. Soon must we be individually called, to give an account of our stewardship, and to meet our people at the bar of God. Let us be fired with a noble emulation to finish well this short life of labour and trial. Let nothing weaken our resolutions, nor paralyze our exertions; neither let us count our lives dear to ourselves, so that we may finish our course with joy, and the ministry which we have received of the Lord Jesus, to testify the gospel of the grace of God. Since the last anniversary election, no less than eight ³² of our dear brethren, our respected fathers and fellow labourers, in this state, have closed their earthly course, and given their final account. An unusual and awful mortality! Great is the publick loss in the removal of so many faithful ministers of Jesus. Our Zion mourns. Her watchmen weep. They vent their grief and their consolation too, in the feeling language of the Psalmist,

“Spare us, O Lord, aloud we pray,
Nor let our sun go down at noon;
Thy years are one eternal day,
And must thy children die so soon?

Yet, in the midst of death and grief,
This thought our sorrow shall assuage;
Our Father and our Saviour live,
Christ is the same in every age.”

For the kingdom, and the power and the glory are his forever. Under the influence of such and so many solemn warnings, Oh, let us be faithful to the interests of souls—faithful to the church of the Redeemer, which he hath bought with his blood—faithful to our country and to our God.

Men, brethren and fathers, rulers and citizens, ministers and people of every class, let me beseech you to reflect seriously upon this interesting subject—to divest yourselves of all party feelings and prejudices; and candidly inquire into the real situation, and the true interests of our country.

Our present happy form of government may survive these decaying limbs of ours; for we must soon sleep with our fathers: yet, the most of us have children whom we love, to leave behind us; and who is there, in all this numerous assembly, so base, as to be willing to leave them exposed to the dreadful effects of party rage and oppression? Who is there, sunk so far below the insensibility of a savage, as to feel indifferent towards the fate of posterity; and not earnestly wish to leave, to them, the same blessings, of civil and religious liberty, which, through the mercy of God, we have received from our ancestors, as the fruit of their patriotism, their piety, their prayers, and their blood?

Remember that “righteousness exalteth a nation, but sin is the reproach of any people;”—that it is equally the duty of rulers and citizens, to do justly, love mercy and walk humbly with God. This is the sum of all religion. This is the true spirit of a free government. This is a duty incumbent on every citizen. If, therefore, we desire the prosperity of our country; if the salvation of our immortal souls, we must live soberly, righteously and godly in this present world.

Under a deep impression of this solemn truth, of our dependence on God, our awful accountability, and our high and immortal destination—let us unitedly pray, Our Father, who art in heaven, of thine infinite mercy, through Jesus Christ, vouchsafe to us and our dear posterity, all the blessings of life, liberty, peace, religion and government; the comforts of time and the happiness of eternity; for thine is the kingdom, and the power and the glory forever.

Endnotes

1. Rom. xi. 33.

2. Rom. xi. 34, 35.

3. Prov. xvi. 4.

4. Rev. iv. 11.

5. Psalm ciii. 19.

6. Eph. iv. 6.

7. Isaiah xlv. 7.

8. Matthew xix. 26., 1 Tim. i. 17. Matthew xix. 17.

9. Psalm cxlv. 13.

10. Isaiah xxviii. 29.

11. Daniel iv. 35.

12. Isaiah vi. 3.

13. Psalms ii. 6. And lxxxvii. 3.

14. Isaiah lx. 1, 3.

15. Dan. vii. 27.

16. Eccl.

17. Matthew v. 48.

18. Prov. viii. 15.

19. Exodus xxii. 28., Psalms lxxxii 1. 6. And cxxxviii. 1., John x. 34.

20. Rom. 13.

21. 2 Samuel xxiii. 3.

22. Prov. xxix. 2.

23. Isaiah i. 25.

24. Governor Griswold died at Norwich, while the legislature were in session at New-Haven. Upon the news of his death, a committee of both houses was appointed, to attend his interment. A solemn funeral service was also attended by the General Assembly, in which, by their appointment, the Hon. David Daggett, Esq. pronounced an eulogium upon his character. The assembly also resolved to wear badges of mourning for thirty days.

25. Governor Trumbull died August 7th, 1809—and Gov. Griswold October 25th, 1812.

26. See the printed documents of the legislature, published at their special session in New-Haven, in August last; detailing the correspondence of our state executive with Gen. Dearborn, and the Secretary of War, relating to the subject of calling into actual service, in the present war, at the command of the President of the Union, a certain portion of the militia of this state.

27. What precise term of civil office is the most wise and beneficial, is a desideratum in politics, and a point in which the most enlightened republican statesmen are far from being agreed. Witness the great diversity of practice adopted by the constitutions of the several state governments, respecting the period of their elections. Frequent elections are unquestionably6, most congenial with the republican spirit, and most favourable to the liberties of the people: and yet it must be acknowledged, that there are mischiefs connected with either extreme. In the above observations, therefore, I pretend not to act the part of a Censor, nor even to hazard an opinion; but simply to state facts, and trace effects to their true cause. Perhaps, the evil complained of, party spirit, is an unavoidable appendage of a free government: arising from the weakness and imperfection of human nature: and may always be expected to exist, and be, more or less operative, under every republican institution; until the religious principle has a more general, and powerful influence; or, in other words, until men are more disposed to conduct like rational creatures, and become fitter subjects for the enjoyment of rational liberty.

28. See Dr. Buchanan’s Christian researches in Asia.

29. James iii. 17.

30. Job xxix. 2, 3, 4, 5.

31. Psalm xxii. 28.

32. Rev. Messrs. Timothy Pitkin, of Farmington; George Colton, Bolton; Benjamin Wildman, Southbury; James Dana, D. D., New-Haven; Joseph W. Crossman, Salisbury; Asahel Hooker, Norwich; Noah Benedict, Woodbury; Samuel Camp, Ridgefield.