TIS a melancholy truth, confirmed by the hiſtory of all nations, that the rulers of this world have generally ſet themſelves in oppoſition to the intereſt of true religion, and the cauſe of CHRIST. Although mankind have always been ſenſible that a proper veneration of, and regard to the DEITY, and a juſt ſenſe of our obligation unto him, is the beſt, and indeed the only ſecurity of civil government; and hence have very naturally concluded that civil rulers ought to provide for, and ſupport the publick exerciſes of religion: yet, ſuch have been the unhappy miſtakes and prejudices they have laboured under, that wherever the goſpel hath been ſent among a people, the powers in being, inſtead of nouriſhing, have too often ſet themſelves to oppreſs and perſecute the church of CHRIST. This was the caſe for the firſt three hundred years after the publication of the chriſtian ſcheme, it met with violent oppoſition from all orders and degrees of men, from the powers of this world, and the powers of darkneſs alſo; and even till this day, the religion of the goſpel labours under much oppreſſion from the greater part of civil rulers. 'Tis ſtrange indeed, that it ſhould be ſo! One acquainted with human nature, who only conſidered the genius and temper of chriſtianity, how friendly it is to civil government, and how careful of its juſt rights, would never imagine this could be the caſe; for tis certain, that the goſpel above all other religions, inſtructs mankind in the duties they owe unto their lawful rulers; and on the ſevereſt penalties, urges the obſervance and the practiſe of them. But yet, experience ſhews, that it has met with little proper encouragement from the greater part of civil rulers. However, we have reaſon to hope that it will not always be ſo: ſacred writ gives us ground to expect happier times in the latter days; when chriſtianity ſhall ſpread itſelf far and wide, and cover the earth, as the waters do the ſeas; when every knee ſhall bow to CHRIST, and every tongue proclaim his praiſes; when kings and princes, inſtead of oppoſing, ſhall employ their power and influence to protect and favour the church of CHRIST. To uſe the language of the text, Kings ſhall be nurſing fathers, and queens nurſing mothers to it;—they ſhall bow down with their face to the earth, and lick up the duſt of its feet: i. e. they ſhall nouriſh and protect the church, and pay all due honor and regard to it. I am ſufficiently aware, that this propheſy had a primary reference to the Jew's return from the Babyloniſh captivity; and that it had a partial accompliſhment, when Cyrus, Artaxerxes, Darius, and other Perſian monarchs iſſued royal mandates in their favour, and brought them back unto their own land. It had alſo a further and more glorious accompliſhment when Conſtantine, Theodoſius, and other Roman emperors publickly patronized chriſtianity and eſtabliſhed it in the world.

And whenever the ſceptre is put into the hands of a pious and religious prince, this propheſy has ſtill a further fulfilment. However, I take it to be plain, that nothing which hath ever yet happened, in any meaſure comes up to thoſe glorious things, which in this chapter, and elſewhere are ſpoken of the city of GOD; and that it hath a particular reference to the laſt happy days, when the mountain of the LORD's houſe ſhall lift itſelf up above the top of the mountains, and the top of the hills, and ſhall cover the face of the whole earth. When all nations ſhall look to Zion and be ſaved. But I mean not to enter largely into this matter; thus much may fairly be infered from the text, that civil rulers ought to be nurſing fathers to the church; and that we may look for a time when they will really be ſo. I ſhall therefore on this occaſion only endeavor to ſhew, I. How civil rulers are to be nurſing fathers to the church. And then, II. Point out the reaſons of it, or ſhew why they are to be ſo—

Here then let us enquire, I. How, and in what ways civil rulers are to be nurſing fathers to the church of CHRIST?

To this, I anſwer,

1. They are to protect and defend it from the malice and inſults of all its enemies. The church of CHRIST hath always had its enemies in the world, who either in a more open and publick, or in a more ſecret and concealed manner have ſought its ruin. And many times for wiſe and holy purpoſes, Divine Providence hath permitted them greatly to prevail; ſo that the hearts of GOD's faithful ones have almoſt fainted, and the church to all appearance been on the brink of ruin. This particularly was the caſe ſoon after the firſt planting of chriſtianity in the world, many enemies cauſeleſly roſe up againſt it; and though ſome lucid intervals came between, ſome times of quiet and of reſt; yet the church laboured under a dark cloud, a ſeries of oppreſſion for near three hundred years together; during which time, no leſs than ten perſecutions, ſevere and cruel perſecutions followed one upon the back of another. And often ſince, GOD hath permitted the enemy greatly to prevail, and to raiſe many cruel ſtorms of perſecution againſt the church of CHRIST. The hiſtory of the faithful in almoſt every age and country will produce many inſtances of this: nor may we hope that the church will ever be free from enemies; to beſure, before the laſt happy times, propheſied of in my text, and elſewhere, when CHRIST ſhall have the heathen for his inheritance, and the uttermoſt parts of the earth for his poſſeſſion; when kings ſhall be nurſing fathers, and queens nurſing mothers to it. The church is now in a militant ſtate; and we may always expect that the Dragon will perſecute the woman. Satan and wicked men will always ſet themſelves againſt the people of GOD, and ſay of Jeruſalem, let us raſe it, let us raſe it even to the foundation.

Now tis the duty of civil rulers to protect and defend the church, and people of CHRIST from the inſults of all their enemies, and not ſuffer the adverſary to hurt or take away their privileges. They are indeed to protect and defend all, in the enjoyment of their juſt rights, and not ſuffer the ſtronger, like beaſts of prey to oppreſs and devour the weaker. They are armed with power and authority for this purpoſe. And eſpecially ſhould this their authority be exerciſed for the protection of the church—not indeed that the civil authority are to perſecute others, for not being chriſtians; CHRIST never called for fire from heaven to devour his adverſaries; but they are to reſtrain thoſe that ſet themſelves againſt the church, and not ſuffer the enemy to vex and to deſtroy it.

2. Civil rulers are to ſuppreſs all immorality and vice, and to encourage the practice of virtue and piety.—Immorality and vice is highly detrimental not only to the civil, but eſpecially to the religious intereſts of mankind. It ſets itſelf in oppoſition to them, and in proportion as the former increaſes, the latter muſt decay. While on the other hand, virtue and piety are an honor and an ornament to a people, and the beſt ſecurity, both of church and ſtate. Civil rulers ſhould therefore ſet themſelves to encourage the one, and to diſcountenance and diſcourage the other. They are by office bound to oppoſe evil men, and evil things, and to ſupport and aſſiſt the good. By divine inſtitution, they are to be terrors to evil doers, and a praiſe to them that do well. For this end they are armed with power and authority, and are miniſters of God to execute vengeance on them that do evil. I am ſenſible indeed, that many ſorts of immorality and vice lie ſecret and concealed from public view, and fall not properly under the cognizance of the civil magiſtrate, nor are they puniſhable by the ſtate; but others are open and publick, ſuch as profaning the name of GOD and religion, fraud, theft, injuſtice, intemperance, uncleanneſs, &c. Theſe are properly within the juriſdiction of the civil magiſtrate, and he ought to ſupport religion, by employing his power and influence to diſcountenance and diſcourage them, and to promote and encourage their contrary virtues. And the eyes of good rulers will be open upon the faithful of the land, that they may dwell in their ſight; they will early deſtroy the workers of iniquity, and cut them off from the land.

Again,

3. Civil rulers are to ſupport and maintain religion, and to provide for the publick exerciſes of it.—Religion can't be ſupported and maintained in the world, without ſome expence. Though the ſervice of the goſpel is not burthenſome, like that of the law; yet, in the nature of the thing, there muſt be ſome expence attending the public profeſſion and practice of it. This the civil magiſtrate is to take care of, and make ſuitable proviſion for. When GOD condeſcended to take upon himſelf the more immediate government of the Jewiſh nation, as their king, he not only inſtituted and appointed a religion for them to attend upon; but obliged the rulers of the people, as his ſubſtitues in government, to take care, that the public exerciſes of it were kept up and maintained, and the neceſſary expences of it provided for. And all along, under that diſpenſation, we find good rulers taking care of theſe things. David made proviſion for building the temple, and Solomon carried it into execution. And whenever civil rulers have been careleſs, and neglected this part of their truſt, GOD has ſeverely reproved them. Nehemiah contended with the rulers, and rebuked them, becauſe the houſe of the LORD was neglected, the tythe withheld, and the prieſts, GOD's miniſters in religion, not duly ſupported. And 'tis evident, that under the law, a very ample proviſion was made, for the public ſupport and maintenance of religion, and all the officers of it, even by GOD himſelf.—Nor was this a notion peculiar to the Jews; all nations, as far as hiſtory looks back, have adopted, in ſubſtance, very much the ſame ſentiments. Even the heathen, who had only the dim light of nature, have been ſenſible, that the public profeſſion and practice of religion, was a benefit to the ſtate, and abſolutely neceſſary, to the ſafety and ſecurity of civil government. Hence, wiſe legiſlators, in all nations, have made early proviſion for this. All antient hiſtory, juſtifies the truth of this obſervation. So that 'tis hard to find, among mankind, any nation or people, wherein any regular, civil polity, hath been eſtabliſhed, who have not made ſome kind of proviſion for the ſupport and maintenance of public worſhip, in ſome form or other. A due veneration of the Deity, and ſenſe of our obligations to him, being the beſt ſecurity mankind can poſſibly have, of the quiet and peaceable enjoyment of their lives, liberties and properties. Hence, atheiſm and infidelity have been odious every where; and the public hath always made proviſion to inſtruct mankind in the duties of morality and virtue, and to ſupport the worſhip of GOD. Chriſtian princes have alſo ever adopted the ſame ſentiments. Conſtantine, Theodoſius, and all the firſt chriſtian emperors, made it one of their earlieſt cares, publicly to patronize religion, and to provide for, and ſupport the miniſters of it. This practice hath been continued ever ſince; nor is there at this day, any chriſtian ſtate, or nation in Europe, where no public proviſion is made for the eſtabliſhment and ſupport of religion. Britain, from the moſt early ages, hath had her eſtabliſhments. The public ſupport and maintenance of religion is liberally provided for, in the land of our forefather's nativity. The chriſtian religion is a part of the common law, and the king, and all in authority, are bound to ſupport it. Our fathers, the firſt ſettlers of this country, brought with them the ſame ſentiments; and in almoſt all the ſeveral governments in New-England, made early proviſion for the ſupport of a learned and orthodox miniſtry. Very particular care for this purpoſe, was taken by the legiſlative authority, in this colony, not only by enabling every town and ſociety, to ſupport the miniſtry, by a rate or tax, laid on the polls, and rateable eſtates of all their inhabitants, but by obliging them to ſettle a miniſter. The ſupport and maintenance of public worſhip, our fathers conſidered as a debt due from individuals to the public; and undoubtedly imagin'd the law, as it then ſtood, had created ſuch a fund as would be ſufficient for that purpoſe, in all ſucceeding generations. I mention theſe facts, not as demonſtrative proofs or arguments of the point in view; but only to ſhew, that the doctrine of religious eſtabliſhments, however faulted by many, is a doctrine that approves itſelf to the human mind; otherwiſe 'tis ſcarcely to be imagined, that the wiſeſt and greateſt legiſlators in all ages, and among all nations would have ſo generally adopted it. I well know, that the notions of mankind, have been almoſt infinitely various; and that ſome have carried it a great deal further than others; yet common ſenſe has taught all, that as GOD is to be worſhipped, worſhipped in public as well as in private; public care, in ſome ſhape or other, ſhould be taken, to provide for it.—After all, I am not inſenſible, that in moſt inſtances, civil rulers have gone a great deal too far, over and above eſtabliſhing and ſupporting that religion which they accounted moſt agreable to the Deity, and moſt beneficial to the ſtate: They have oppreſſed and perſecuted others, who happened to differ from them, in their religious ſentiments, even though they were peaceable members of civil government. And many times, bitter perſecutions have been raiſed, about mere trifles. I am far from juſtifying, or even pretending to extenuate any conduct of this kind. The rights of conſcience are ſacred, are unalienable; every man is under higher obligations to his Maker, than he is, or can be, to any earthly rulers whatever; and ſhould therefore be left at liberty to worſhip GOD according to the dictates of his own conſcience, provided his principles and practice are ſuch, as give no juſt umbrage, no diſturbance to the ſtate. But then, on the other hand, all that are diſſenters from any religious eſtabliſhment, have reaſon to expect is, that they be protected in the quiet and peaceable enjoyment of their lives, liberties and properties, and in the free and undiſturbed exerciſe of their own religion. They can't, I apprehend, claim the peculiar favours of the ſtate, or an exemption from contributing, in ſome juſt proportion, to ſupport the religion of it.—I am very ſenſible, that this is one of the tendereſt and moſt delicate points that can well be touched upon, that civil, rulers too generally have, and may again abuſe their power; and, under pretence of ſupporting truth, oppreſs and perſecute the innocent.—However, there is an extreme on the other hand; and 'tis poſſible, at leaſt, we may have verged too much towards that: But to prevent all miſapprehenſions, I beg leave to add further here, that every eſtabliſhment, of a religious kind, ought to be made on the moſt generous, catholic principles; none ſhould be denied the privileges of it, but for very material points indeed; little differences of opinion, about mere modes and ceremonies, or nice, ſpeculative points of controverſy, that don't greatly affect practical godlineſs and virtue, and have no pernicious influence on the ſtate, ought not to exclude any from the benefits of it. I add further,

4. That civil rulers ſhould profeſs religion themſelves, and ſet good examples of obedience to it.—The divine law requires this of all men; of the high as well as of the low, of the rich, as well as of the poor; of the greateſt prince, as well as of the meaneſt ſubject. None is above ſubjection unto GOD, none ſo high and elevated, as not to be bound to bow the knee to the KING of kings, the ſovereign Lord and Ruler of the univerſe. If thoſe in the moſt dignified ſtations, are aſhamed of CHRIST, he will be aſhamed of them, when he comes in his own glory, in the glory of the Father, and with his holy angels, to judge both quick and dead. Civil rulers then, as men, are under the ſame obligations with their neighbours, with other men to profeſs the religion of CHRIST, and to pay obedience to it; but as men advanced to high and elevated ſtations in life, they are under peculiar obligations unto this, becauſe their examples, as they are either good or bad, have a mighty influence, either to reform or debauch a people, and deluge them in immorality and vice. If we look into the word of GOD, we always find, that when a good and religious prince aſcended the throne of Iſrael, religion flouriſhed through the nation, and the worſhip of GOD was duly attended every where; while on the other hand, when an idolatrous prince reigned, idolatry and wickedneſs became general among the people. Mankind are always apt to imitate their betters: when thoſe in lower life, ſee thoſe above them religiouſly bending the knee to GOD, and paying obedience to his holy laws; religion then becomes faſhionable, and all account it an honor to obtain that character. But when great men contemn the laws of CHRIST, and live in open oppoſition to them, the infection naturally ſpreads through the land, and the giddy multitude are eaſily borne away by the force of their evil examples. The univerſal hiſtory and obſervation of mankind in all ages will confirm the truth of this; nor hath it ever been known, when princes' courts have been greatly corruted, but that the people in general have been corrupted too. Civil rulers then, men in dignified poſts and places, are not only under all the common obligations of other men to profeſs and practice religion, but they are under ſpecial, they are under peculiar and additional obligations from their elevated characters alſo; and when they contemn and deſpiſe it, and ſet bad examples before the people, their guilt is doubly aggravated above that of other men. Once more,

5. Civil rulers ſhould uſe their endeavours to propogate religion, and to ſpread the knowledge of it through the world;—all men indeed are required to do this; all are to pray that the kingdom of CHRIST may come, and his will be done on earth, as 'tis done in heaven. And if we are to pray for this, then are we to endeavour to promote the REDEEMER's kingdom in this world. Regard for the honor of GOD, and the immortal ſouls of our fellow men require this at our hands. Nor is there any ſo mean and low, ſo inconſiderable in life, but they may do ſomething to help forward this good work; provided they ſuitably exert themſelves: A ſmall ſpark kindleth a great fire. The kingdom of heaven is likened to a grain of muſtard ſeed, which, when caſt into the earth, is the ſmalleſt of all ſeeds; but when grown up, it becometh a great and a mighty tree. So from the ſmalleſt efforts of ours, in the cauſe of CHRIST; great and mighty fruits may follow: theſe through the divine bleſſing, may become the beginnings of a general reformation in the place and nation where we belong; and at length ſpread itſelf even to the uttermoſt ends of the earth. The goſpel itſelf had ſmall beginnings: JESUS its bleſſed author, was in the eyes of men but of mean and low degree;—twelve poor, deſpiſed, illiterate fiſhermen; made but a mean appearance againſt all the great and learned rabbies, and eſtabliſhed religions of the world: but through a Divine Power accompanying them, great and mighty effects were ſoon ſeen; in a few years chriſtianity ſpread itſelf every where; idols and idolatry fell before it. Men in the loweſt ſtations of life, then ſhould not be diſcouraged from exerting themſelves in the cauſe of CHRIST; GOD may make them inſtruments of great good to the church and world. But thoſe in high and elevated places are under peculiar advantages to do this; and in proportion to their advantages, ſo are their obligations greater than other men's. They are arm'd with power and authority; and GOD expects more from them than others. And would kings and princes, great and mighty men, unitedly exert themſelves in the Redeemer's cauſe, it is eaſy to foreſee, that a great and mighty alteration would ſoon be brought about. Religion would ſpread far and wide in the world: Every knee would bow to CHRIST, and the knowledge of the goſpel would cover the earth, as the waters do the ſeas.—

In all theſe ways, civil rulers are to be nurſing fathers to the church; they are to protect and defend it from the inſults and malice of all its enemies, and to reſtrain thoſe that ſay of Jeruſalem, Let us raſe it, let us raſe it, even to the foundations thereof. They are to ſuppreſs all immorality and vice, and every thing that is contrary to the pure precepts of religion, and to encourage piety and virtue. They are to be terrors to evil doers, and a praiſe to them that do well. They are to ſupport and maintain religion, and to provide for the public exerciſes of it. They are alſo to profeſs religion themſelves; to bow the knee to the LORD JESUS, and to ſet ſuitable examples of obedience to his holy laws. And they are likewiſe to uſe their authority and influence, to promote the REDEEMER's kingdom in the world; and to endeavour, that the knowledge of our glorious SAVIOUR may be extended from the riſing to the ſetting ſun.—In all theſe ways are civil rulers to approve themſelves nurſing fathers unto the church of CHRIST.

I now go on to ſhew,

II. The reaſons of the doctrine, or why civil rulers are to be nurſing fathers to the church. And,

1. Their duty unto GOD obliges unto this.—They are his miniſters, they are his ſervants; by him it is that kings reign, and princes decree juſtice. 'Tis GOD that gave them power and authority, and advanced them to their high and elevated ſtations in life: As his miniſters therefore, they ſhould ſtrive to promote his honor, intereſt and kingdom in the world; in faithfulneſs to him, and as his ſervants, they are bound to do it. He gave them their power and authority to enable them to ſerve the cauſe of virtue and goodneſs, more and better than otherwiſe they could do. If they neglect it, they are unfaithful to their truſt, and violate their allegiance unto GOD the KING of Kings, and Sovereign Prince of all the princes of the earth. Again,

2. The practice of religion and virtue tends, above all things, to promote the public welfare and happineſs of mankind, and to ſecure the ends of civil government; therefore rulers ſhould be nurſing fathers to it.—Civil government was originally inſtituted to protect and defend men's lives and liberties, to guard and ſecure their properties, and promote their temporal intereſts and advantages. In a ſtate of nature, where there is no common judge to determine controverſies, and no one armed with power and authority to ſuppreſs the inſolences of troubleſome and contentious men; all our valuable intereſts would be in-ſecure, and the ſtronger, like beaſts of prey, would be apt to devour and deſtroy the weaker. To prevent this, and to lay a firm foundation of ſecurity and happineſs unto all, men entered into civil combinations and ſocieties, and ſet up government in the world. Now the practice of religion and virtue, tends, above all other things, to promote thoſe very ends, for which men entered into ſociety. The goſpel forbids all thoſe vices that are contrary to, and tend to defeat the end of civil government; and it requires the obſervance of thoſe virtues that are friendly to it. Uncleanneſs, intemperance, fraud, cruelty, malice, idleneſs and injuſtice, of every kind, are directly contrary to the ends of civil government, and tend to bring confuſion and ruin on the ſtate. But our holy religion, ſtrictly forbids all theſe things, and, indeed, every other ſort of immorality and vice, that civil government was deſigned to rectify, and reform. And, on the other hand, the goſpel requires chaſtity, temperance, frugality, diligence, juſtice, benevolence, and all thoſe virtues that are neceſſary, to the public welfare and happineſs of a people. Barely conſidered as a ſet, a body of laws, and without any regard to its being a divine revelation; the bible is the beſt ſyſtem of moral and political virtue, that ever was publiſhed in the world; and wherever the religion of it is duly implanted in the heart, it lays the greateſt obligations to all civil offices, and moral duties; for it reaches to the heart and conſciences of men, and obliges them, not bearly for fear of puniſhment, but for conſcience ſake, to practice thoſe very virtues that are abſolutely neceſſary to the well-being and ſafety of the ſtate. Chriſtianity, if cordially embraced, and acted up to, would make all men really virtuous and good: It would have the beſt effects, both upon rulers, and upon ſubjects—it would teach magiſtrates to be juſt, and to rule in the fear of GOD, and ſo would ſtrengthen their authority, and procure veneration and reſpect from all; Whereas (as one expreſſes it) impiety and vice do ſtrangely leſſen the greatneſs of majeſty, and ſecretly, yet unavoidably bring weakneſs upon authority itſelf.—Religion would alſo have a good influence upon ſubjects, it would make them obedient unto government, and conformable to the laws, and that not from wrath, and out of fear of the magiſtrates power (which, as one obſerves, is but a looſe principle of obedience, and will ceaſe, whenever a man can rebel with ſafety and impunity) but out of Conſcience, which is a firm, conſtant and laſting principle, and will hold a man faſt, when all other principles ceaſe and loſe their power. He that really entertains the principles of chriſtianity in his heart, will not, on any trifling pretences, be tempted from his allegiance to his lawful prince; knowing, that they who reſiſt authority, reſiſt the ordinances of GOD; and that they who reſiſt, ſhall receive to themſelves damnation.

Moreover, religion tends to make men quiet and peaceable, one towards another; it endeavours to implant in us all theſe qualities and diſpoſitions of mind, which tend to peace and unity, and to fill men with a ſpirit of univerſal love and good-will. It likewiſe aims at ſecuring men's intereſt, by requiring juſtice and equity in all our dealings and intercourſe, one with another; and the univerſal obſervance of that golden rule, whatever ye would that men ſhould do unto you, de ye even ſo unto them. It alſo requires truth and fidelity, in all our words, promiſes and contracts. And if the laws of religion were duly obſerved, it would root out all thoſe vices and paſſions, ſuch as hatred, malice, envy, revenge, covetouſneſs, &c. which render men unſociable one to another, and troubleſome to the ſtate; and it would diffuſe a ſpirit of love, beneficence, kindneſs, and chriſtian charity every where.—Theſe are the proper, theſe are the genuine fruits and effects of religion, and what the goſpel tends to bring us to. Now, 'tis obvious, that if this be the deſign of religion, viz. to ſweeten men's tempers, to correct their paſſions, and to mortify all thoſe luſts which are the cauſes of enmity, of diviſion, and of contention, in the world; then it tends, in its own nature, to the peace and happineſs of civil ſociety; and if men would live as religion requires, the world would be in a quite different ſtate from what it now is; every one would ſit quietly under his own vine, and eat of the fruit of his own figtree. And, indeed, the true reaſon why the ſocieties of this world are ſo full of tumult and diſorder, is becauſe there is no more religion in them. And were the little remains of it once baniſhed, human ſociety would ſoon diſband of itſelf, and run into confuſion; the earth would grow wild as a forreſt, and men, as beaſts of prey, would devour and deſtroy each other. Thus is religion apparently for the good and welfare of the ſtate: Civil government can't ſubſiſt without it. Hence it will ever be the duty of rulers, to encourage and promote religion, ſo long as civil ſociety and government ſubſiſts in the world.

I add once more,

3. That the great and unſpeakable rewards which, in the life to come, will be beſtowed upon ſuch as promote and advance the Redeemer's kingdom in the world, ſhould animate and encourage civil rulers to attempt it.—The happineſs of all good men will, I know, be great, unſpeakably great in heaven; great, above what eye hath ever ſeen, ear heard of, or what hath ever entered into the heart of man to conceive. Yet there will be a difference among the ſaints, the glory of one ſhall be as the ſun, another as the moon, and another as the ſtars. St. Paul tells us, that As one ſtar differeth from another in glory; ſo it ſhall be in the reſurrection of the dead. Now theſe different degrees of glory will be proportioned out to good men▪ according to their active diligence in the ſervice of GOD, and according as they have been more or leſs inſtrumental, in promoting the cauſe of virtue and religion in the world. This may fairly be collected from the well-known parable of the talents, and alſo from that declaration of the prophet Daniel, that they who turn many to righteouſneſs, ſhall ſhine, no • barely as the brightneſs of the firmament, but with a diſtinguſhed luſtre, as the ſtars for ever and ever. Now, civil rulers are capacitated above moſt other men, to do much for GOD, and much to promote religion in the world; their high and elevated ſtations in life, give them many opportunities, and great advantages to do this. They are armed with power and authority to ſuppreſs vice, and to encourage virtue: They can ſupport and maintain religion, and give it countenance in the world: Their examples have an extenſive influence, and are commonly imitated by many. In a word, if civil rulers are but properly diſpoſed, there are no men that can do more than they, to promote the REDEEMER's kingdom upon earth. While, on the other hand, if rulers oppoſe religion, or are only cold and indifferent towards it, and careleſs of its intereſts; there are none that do ſo much hurt:—And, ſurely, this is a mighty argument, to encourage rulers to be nurſing fathers to the church, that all their endeavours ſhall turn to a good account, to their own ſouls, and one day procure for them a more exceeding and eternal weight of glory. Let me add further here, that the good effect of their pious labours may laſt a great many years after they are gone, and laid in the ſilent duſt. St. Paul's excellent writings have been the means of converting many, in every age of the church, and will be, till time ſhall be no more: 'Tis probable, at leaſt, that every new converſion, occaſioned by his writings, adds a new gem unto his crown, and increaſes his already unſpeakable weight of glory.—In like manner, thoſe civil rulers, who, by their wiſe and good regulations, have been the means of advancing the REDEEMER's kingdom in the world, will, I doubt not, find their own happineſs hereafter greatly encreaſed, by every new acceſſion thereunto, which they have been the means of.—And, ſurely, the great and unſpeakable felicities of heaven, ſhould animate and encourage all men, men of influence and authority eſpecially, both in church and ſtate, moſt vigorouſly to exert themſelves in the cauſe of CHRIST, and to endeavour to promote it in the world; ſince they know that their labour, in the LORD, ſhall not be in vain: Far from this; and abundant, a glorious, an everlaſting recompence awaits them, at the reſurrection of the juſt.—

Much might be ſaid, by way of improvement, and many uſeful inferences be deduced from the ſubject, would the time allow: But I muſt omit every thing, of this kind, leaſt I be over tedious; and conclude, with an addreſs,

1. To his honor the GOVERNOR, the DEPUTY-GOVERNOR, and the reſt of the members of the general aſſembly.

May it pleaſe your HONORS.

Since I ſtand in this place by his HONOR'S ſpecial command, it won't, I truſt, be thought too aſſuming, on this occaſion, for me to obſerve, that as rulers of this people, you are bound, by a law ſuperior to any human conſtitutions, to be attentive, not only to their civil, but eſpecially to their religious intereſts, and faithfully to endeavour to promote the ſame, according to the utmoſt of your power. Your honors' known characters, I am ſenſible, renders it, in a great meaſure needleſs for me to enlarge upon this ſubject. However, as the intereſts of religion are the moſt important of all intereſts, not only our temporal, but eternal wellfare depending upon them; you will indulge me a few words. Much, under GOD, depends upon your conduct; and we may naturally expect, that religion, in the colony, will either revive or languiſh, as you bear a friendly or an unfriendly aſpect towards it. The hiſtory of the church, in general, in all ages, juſtifies the truth of this obſervation. I well know, that GOD is able to defend his church, and cauſe the intereſt of it to flouriſh, in oppoſition to all the powers of earth and darkneſs, as he did in the firſt ages of chriſtianity; but this is not ordinarily to be expected. GOD's uſual method is to work by means, and one of the moſt effectual means is to raiſe up good magiſtrates, to protect and take care of his church. I am far from deſiring civil rulers to enforce religion, by acts of uniformity, by penal, and coercive laws; nor do I think the cauſe of truth was ever ſerved by ſuch methods. The rights of conſcience are ſacred, they are unalienable rights. Every man ought to be left at liberty, to think and act for himſelf; nor do I believe any man ſhould be reſtrained on religious accounts, unleſs his principles or practiſes are ſuch as give juſt diſturbance to the ſtate. As every man muſt anſwer for himſelf at the great and laſt day; ſo every one ought to be left at liberty to judge for himſelf here. Nor▪ may the civil magiſtrate deny him this, and be blameleſs. However, there is a great deal rulers may do, to promote religion, without deſcending to the dirty work of perſecution. They may protect it from the malice and inſults of its enemies; they may ſuppreſs all immorality and vice, and encourage virtue and goodneſs: they may alſo, and they ought to eſtabliſh religion, and provide ſuitable funds for the ſupport and maintenance of it. This is a duty not only to GOD, but even to the ſtate; it is the beſt, yea, it is the only ſecurity of civil government. I readily own, that every eſtabliſhment of a religious kind, ſhould be upon the moſt generous, catholic principles, and that no man, no ſet of men ſhould be excluded from the benefits of it, for mere ſpeculative, and immaterial points, for different modes and ceremonies: it muſt be ſomething very material and weighty that excludes any. And the great unhappineſs in this caſe has been, not that religious eſtabliſhments have been ſet up in the world, but that they have generally been founded upon too narrow, contracted and ungenerous principles. And magiſtrates have too often gone into violent meaſures, in ſupport of them. However, I take it to be plain, that the civil intereſts of mankind, the ſafety of the ſtate requires, that there be ſome religious eſtabliſhments, and that the public be obliged in ſome juſt proportion, to ſupport them; nor have diſſenters cauſe to complain of any little expences on this account, any more than of any other civil expences whatever: to be ſure, there is nothing of perſecution in it; nor can the conſciences of any be in the leaſt injured thereby, provided they are not compelled to be of the religion of the ſtate, and are allowed to worſhip GOD, according to the dictates of their own minds. This they have a right to expect; but they have no more right to aſk an 〈◊〉 from contributing to the ſupport of the 〈◊〉 of the ſtate, than from any other meaſure the magiſtrate takes for the public good, which they happen to diſlike. The ſupport of religion and the miniſters of it, in a political view, is as much a civil tax, as the ſupport of any other neceſſary officers of the ſtate. Where no public proviſion is made for theſe purpoſes, but every man is left at liberty to do what is right in his own eyes; we can ſcarcely expect (ſuch is the depraved condition of human nature) ſo much as the form of religion to continue long among ſuch a people. And where religion is baniſhed from a people, and the public exerciſes of it are not kept up, civil government ſtands on a very ſlippery foundation. Though 'tis too apparent that the principles of religion have not that general influence upon mankind that they ought to have, and which might naturally be expected, conſidering their infinite importance; yet diſregarded as they be, I am perſuaded that they have really a greater influence to deter men from vice, and to confine them within any bounds of order, than every other motive taken together; and that if this fence about the ſtate, were once taken away, if this ſecurity of civil government were removed, all would immediately run into confuſſion, the reins could not be held, and no man could depend on the quiet enjoyment of life, liberty or property.

Suffer me here to query with your Honours, Whether our own laws in this colony, made for the ſupport of religion, don't need ſome very material amendments and alterations? And if they be already ſufficient; whether the conſtruction put upon them, in many of our executive courts hath not a direct and natural tendency to undermine and ſap the foundations of our eccleſiaſtical conſtitution? To me, I confeſs; it appears, that as a tax laid on the polls and rateable eſtate of the inhabitants of the colony, is the only fund the law hath provided for the ſupport of the miniſtry; the releaſing ſuch numbers, as have on one account, and on another, been excuſed from contributing to the ſupport of the religion of the government is ſuch a diminution of this fund, as hath a very threatning aſpect on our eccleſiaſtical eſtabliſhment, and naturally tends, not only to enervate and deſtroy the ſame, but even to root out the very being of a learned miniſtry from among us; and ſo is big with ruin, both to church and ſtate. And the danger, in my apprehenſion, is increaſed from hence, that moſt of theſe diſſenters are not by law obliged to ſet up, and ſupport any religion among themſelves. And from principle they profeſs utterly to abandon and diſclaim all covenants, all obligations of this kind. Conſidering human nature as it is, and the difficult ſituation of the country at this day, is there no reaſon to fear, that many will forſake our worſhip, and our churches, only from narrow and contracted principles of mind? And GOD alone knows where theſe things will end—

But I go on to add, that civil rulers may, and ought to profeſs religion themſelves, and ſet good examples of obedience to it. They ſhould alſo endeavour to promote the intereſts of religion, and to ſpread it far and wide in the world. Theſe things the civil magiſtrate may do, without perſecution, and we juſtly expect them from your honors. Our eyes are unto you for all due protection and defence, for all due encouragement and ſupport: you are to ſet yourſelves againſt vice, and to encourage virtue: you are to be terrors to evil-doers, and a praiſe to them that do well. And not only is it your duty to profeſs religion yourſelves, and to ſet good examples of obedience to it; but to uſe your power and influence to promote the REDEEMER's kingdom in the world, and if poſſible to extend it, even to the ends of the earth. A wide door is now opened for this purpoſe among the heathen natives▪ of the land, and we ſhall be inexcuſable, altogether inexcuſable in the eyes both of GOD and man, if we neglect it. One great reaſon, I doubt not, why the heathen have been permitted to be ſuch ſore ſcourges to theſe chriſtian colonies, is, becauſe they have done no more to ſend the goſpel among them. Many difficulties, I well know, great and almoſt inſurmountable difficulties have ever heretofore attended this work; but by the ſucceſs of the Britiſh arms in America, and the late peace ſo happily eſtabliſhed with the heathen natives, the greater part of them are removed out of the way. We have not thoſe pleas to make, in excuſe for our own neglect, that we once had, when the French were poſſeſſed of the greater part of the inland country, and were continually ſpiriting up the Indians againſt us. And I confeſs for my part, I have but little hopes or expectations of a ſettled peace with them, till we thoroughly attempt to ſend the goſpel among them. Nor do I expect ever to ſee a more favourable criſis for this purppoſe than the preſent; conſidering the diſpoſition many of theſe nations have lately ſhewn; their earneſt deſire to be inſtructed in the principles of our holy religion, and to have their children educated after the Engliſh method; it appears to me that the moſt favourable opportunity now preſents itſelf, to make ſome vigorous efforts of this kind, that we have ever had, or probably ever ſhall have, if we neglect the preſent. Separate from all conſiderations of duty to our MAKER, and viewing the matter only in a political light, it appears to me, to be our real intereſt, to exert ourſelves in this cauſe; becauſe this, if we conducted as we ought, would convince the Indians, that we were their real friends, and ſought their beſt good, and ſo would naturally attach them to us, in the ſtrongeſt manner; and this would be a cheaper method of defence againſt their ravages and inſults, than maintaining numerous armies and garriſons. The French, who are allowed to be very able politicians, moſt certainly acquired their influence over the Indians by this very means: Why may'nt we learn wiſdom, from their experience? It is but little, I know, that this colony in its preſent impoveriſhed ſtate, can do to this purpoſe; however, if we were well diſpoſed, we might do ſomething—we could at leaſt caſt in our mite into the treaſury. This perhaps might be imitated by more oppulent and wealthy provinces, and even by the nation; to the great advancement of the REDEEMER's kingdom,I have often heard it remarked, that ſcarce ever a public prayer is put up in any of our worſhipping aſſemblies in the country, but that one petition to Almighty GOD, is to this purpoſe, "That he would open a door for ſending the goſpel among the heathen in the land." All our public proclamations, for days of faſting or thankſgiving, contain exhortations to the ſame effect. A ſtranger to the hiſtory of the country would naturally conclude from thence, that many endeavours were every where conſtantly uſed to promote this good work. And yet, when I come to review our hiſtory, I can ſcarce find any thing worthy to be remembered, ſince the days of the Rev. Mr. Eliott of Roxbury. The ſurprizing ſucceſs he met with among the Natick Indians, ought, I think, to have been regarded, as a favourable omen, and to have encouraged other attempts. But the ſpirit died with that good man. The only endeavour of this kind, that I know of, in the colony, at this day, is at Lebanon: The Rev. Mr. Wheelock, has ſet up an Indian ſchool there, and with indefatigable induſtry and zeal, has collected a number of children, to be educated after the English manner, and inſtructed in the principles of the chriſtian religion. He has lately obtained ſome help, and a commiſſion from the ſociety in Scotland, incorporating a number of gentlemen to act as correſponding members with them, for the purpoſe of promoting chriſtian knowledge among the Indians. But he has never yet obtained any conſiderable public encouragement from the government.—Some weighty objections, I am ſenſible, lie againſt that ſchool, by reaſon of its remote ſituation from the Indian country, and the charge of tranſporting the children to and from it. I am not enough acquainted with Indian affairs, to determine what weight there may be in the objection. Some who profeſs to know more of theſe matters than I can pretend to, conſider the diſtance from the Indian country, as being, upon the whole, rather an advantage than the contrary, becauſe the children are entirely removed from the ſociety of their ſavage brethren. But however that be, the ſcheme, in general is undoubtedly good. This, or ſomething like it, ought moſt certainly to be encouraged there, or elſewhere. And all orders and degrees of men, would do well to conſider, whether public guilt don't lie upon the land, for our neglect in theſe matters?— of the Britiſh intereſt, and even of ours in this land.

And next to the immediate care of religion, and as a means to promote it, the intereſts of learning ought to be precious in your eyes. However, enthuſiaſm may, 'tis not to be expected, that genuine religion will flouriſh, where learning is in a low and declining ſtate. The Ottoman Porte hath been for many ages, ſo ſenſible of this, that the principal means made uſe of by them to diſcourage and root out chriſtianity from their dominions, hath been to diſcountenance learning. The church of Rome alſo accounts ignorance the mother of devotion; and the main ſupport of her monſtrous ſuperſtition and tyranny. But we have not thus learned Chriſt: Truth ſeeks not darkneſs, but loves the light. We truſt, honoured fathers, that you are friendly to learning, and will give it all due encouragement and ſupport. Our College, which hath been, and now is ſo much our glory, as an elder child, claims your firſt and your principal attention and care. You are the FATHERS, you are the FOUNDERS of that ſociety; and you have nouriſhed and maintained it at a great expence. We doubt not your ſmiles, and the continuance of former favours to that uſeful ſeminary. And though it is a time of great public diſtreſs, yet you will allow us to truſt, that if any thing further be neceſſary, to the well-being of that ſchool, you will chearfully advance it, to the utmoſt of your power, and account it money well expended, and even let out on the higheſt intereſt.—And, next to the college, our inferior ſchools of learning, ought to be the objects of your care. That theſe be ſuitably maintained, and our youth early inſtructed in uſeful learning, is a matter of very great importance, both to church and ſtate; and yet many, if not moſt of them, throughout the colony, are ſo managed, as but illy to anſwer the good ends of their original inſtitution. Regard to the riſing generation, yea, to children yet unborn, demands your attention to this, and ſome effectual remedy.—But I may'nt go on multiplying particulars; your honours' better acquaintance with public affairs, and cloſer attention to them, will naturally point out what is amiſs, and needs a remedy; and we doubt not your readineſs to promote the beſt good of this people, temporal and eternal. Your duty to GOD, your duty to the ſtate, yea, your duty to your own ſouls, require this. I am ſenſible, 'tis an arduous work you are called to; and that many trials and difficulties attend your high ſtation, eſpecially at this day. But for your encouragement, remember a great and glorious reward is ſet before you. Diſtinguiſhed honor, if you are faithful, will be your portion in this life, and everlaſting happineſs in the next. And you ſhall not only, like other men, ſhine as the brightneſs of the firmament, but with a ſurpaſſing luſtre as the ſtars forever and ever. Suffer me,

2. To addreſs myſelf to my fathers and brethren in the miniſtry, here preſent,

Rev'd Sirs,

Hiſtory informs us, that there hath often been times, ſince CHRIST hath had a church in the world, when his faithful miniſters have been obliged to ſtruggle not only againſt all the prejudices of mankind, and all the oppoſition of the powers of darkneſs, but againſt the power of civil rulers too. They have ſet themſelves againſt the church, perſecuted it with unrelenting rage; and ſaid of Jeruſalem, Let us raſe it, let us raſe it, even to the foundations thereof. Many were the difficulties, and ſevere the trials the faithful miniſters of CHRIST underwent, at theſe times. Through the goodneſs of GOD, our happy lot and portion is to be born under different circumſtances, and we live in a land of goſpel liberty and light: Our rulers, inſtead of perſecuting, are forward to exert themſelves, in the cauſe of CHRIST, and to afford us all due encouragement and aſſiſtance. Let us, who wait at the altar, heartily join with them, in promoting the ſame good work. Our ſpecial buſineſs is to be miniſters of religion; and our great concern ſhould be to advance the REDEEMER's kingdom in the world: We can take no method, more effectual or likely to do this, than by encouraging the hearts, and ſtrengthening the hands of our rulers. If we who look for protection and ſupport from them, are mutinous and contentious ourſelves, and ſtir up ſedition, both in church and ſtate; we cannot expect favour, either from GOD, or from the king. 'Tis our duty not only to pray for our rulers, but to do what we can, to make the reins of government lie eaſy on the people's necks. Our bleſſed LORD and MASTER was not only quiet and inoffenſive towards all, but friendly to civil government, and he taught his diſciples to be ſo too. Let us take his word for our rule, and him for our pattern and example, in this regard. The hiſtory of the church, in all ages ſhews, that when Moſes and Aaron walk hand in hand, things go well: But when the miniſters of the ſtate, and of the church, differ and diſagree, all things run into confuſion. Let us ſee to it, that we, on our part, give none occaſion of diviſion. If our rulers ſee us diligent and laborious in our work, quiet and peaceable towards government, and inoffenſive towards all men, minding our own buſineſs, and faithfully labouring to win ſouls to CHRIST; then may we expect their friendly ſmiles, their protection, and chearful ſupport: While a contrary conduct and demeanour will naturally draw down a contrary treatment. In all things let us ſhew ourſelves examples, in faith, in purity, in holineſs, in love and in charity: Then may we hope for the ſmiles of heaven, the favour of the prince, and that great, very great will be our ſucceſs in our Maſter's work, that religion will revive and flouriſh, and the church become fair as the moon, clear as the ſun, and terrible as an army with banners. And that all nations will fly to it and be ſaved. But, if after all, our labours ſhould not be attended with the deſired ſucceſs, yet we ourſelves, ſhall be glorious in the eyes of the LORD, and with GOD ſhall be our reward.

I cloſe all, with a few words,

3. To this numerous aſſembly here preſent.

It is undoubtedly, my brethren, the laſt time we ſhall all meet again, 'til we meet together at the grand, deciſive day of reckoning, before the tribunal of the LORD JESUS, the judge of all fleſh. Suffer then, a word of exhortation: And let me earneſtly intreat you to join with your rulers and with your miniſters, in the great work of promoting religion in the world, and enlarging the REDEEMER's church and kingdom. Tho' men in public place and character, are under peculiar obligations unto this, yet 'tis a duty, in ſome meaſure in common, incumbent on all. Every one, in his proper place and ſtation, ſhould endeavour to be aiding therein. There is ſomething that all may do. Let me urge it upon you, that you be not wanting, on your parts. To that end, let every man be perſwaded to break off his own ſins by repentance, and his iniquities by turning unto the LORD. Heartily profeſs the religion of CHRIST; give up yourſelves to him by faith, and live lives of obedience to his holy laws. Your preſent peace here, and your everlaſting welfare hereafter, depend upon this.—And having made your peace with GOD, and ſo ſecured the eternal ſafety of your own ſouls; let it be your next endeavour, to promote a general reformation among your neighbours. Every man, in his own ſphere, ſhould exert himſelf: None are ſo low as to ſtand excuſed. The meaneſt may do ſomething to promote this work. The widow's mite ſhould be caſt in. And GOD may bleſs the weakeſt means, and cauſe them to produce great effects.—Great matters ſometimes ſpring from ſmall beginnings. A little ſpark kindleth a great fire. Religion may ſpread from one man, from one family and neighbour to another, till at length it run through the town, through the colony, through the land and nation; and may at laſt, cover the earth, as the waters do the ſeas. And oh! how happy will it be for us in the day of reckoning, if we are found faithful, and appear to be the inſtruments GOD hath choſen, to ſet up and enlarge the REDEEMER's kingdom in the world, more generally than ever yet it hath been! Very glorious, in that caſe, will be our recompence of reward.

Come, LORD JESUS, come quickly. Take to thyſelf thy great power, and rule and reign, from the riſing to the ſetting ſun. Let every knee bow to thee, and every tongue confeſs thy praiſes.