THE great God who is the sove­reign of the universe, is the foun­tain and source of happiness: As he hath given existence to societies and public bodies of men, as well as to individuals, so all the happiness which they have shared in, and enjoyed, has come from him, the divine benefactor.

This every thoughtful person must be sensible of: especially they who have been elevated above the common level of man­kind, [Page 6] and have been capable of taking notice of the wonderful operations, in the course of divine providence, which have tended to the good of societies, whose history they have been acquainted with—and such as they have lived in, and to whom in some sphere they have ministred—and more especially yet, if they have been, or are, persons of religion and piety.

Through the great and distinguishing goodness of the most high God the people of Israel, who descended from the good patriarch Jacob and in Egypt grew, to be a great people, were at length delivered from thence by a mighty hand, and were formed into a civil society, or body politic.

This society was specially and peculiarly happy and blessed: And the words of our text are a high encomium on the happiness and felicity of that people, uttered by Moses, who had a perfect knowledge of their state and condition, who had been the instrument of their deliverance from the oppressions of a proud, despotic, cruel, prince, and who [Page 7] under God was the founder of their state, their chief magistrate, king and ruler.

At a convention of the heads of the peo­ple, and of the tribes of Israel, he pronounc­ed a blessing upon each tribe, and by the spirit of prophecy, he foretold the peculiar blessings, which in some future periods should come upon them. Having done thus, he pronounces the whole Hebrew nation, or the whole Israel of God, blessed: and more than intimates the special and peculiar favor of God, which they should experience in the promised land, the land of Canaan, which they were then upon the borders of, and which they should speedily pass over to possess.

But, as if all this should be considered in a prophetic light and view only, or as relat­ing to the special tokens of the divine favor to them, in time to come; he speaks in our text of their then happy state and condition.

He had been with them as a faithful guardian, as a good servant of God; as a kind father, as a great benefactor—He had been witness to all that the Lord had done [Page 8] for them—how that the Lord had delivered and defended them from their enemies, and in every respect had provided for, and supported them—and therefore he declared them happy and blessed; eminently and dis­tinguishedly so, in the favor of the Lord Jehovah: 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! The shield and the sword are here used figuratively, and denote the divine care, the goodness and beneficence of the God of Israel, in protecting and de­fending his people from the designs and at­tacks of their enemies, in giving them victory over them, and establishing them as a society, over which God himself was their immediate ruler and governor. So that all their deli­verances, all their greatness, all their power and authority, all their safety, in a word all their excellency of every sort, is here attri­buted to God, by this his faithful servant. A pattern this, worthy the imitation of the greatest potentates and legislators on earth!

But it is worthy our notice, with what a sensible pleasure, and real satisfaction, Moses [Page 9] the chief magistrate of the Hebrew common­wealth speaks of the happiness of his people. Happy art thou, O Israel, who is like unto thee, O people saved by the Lord, &c. What people in the whole world have been so dis­tinguished by the God of Heaven as thou art? what favors have been bestowed on thee? how art thou saved from out of the hands of thine enemies? and how art thou raised to a peculiar pitch of honor and great­ness, beyond all the nations and people in the world? Surely thou art highly favoured by the most high God, who is eminently the God of thy salvation.

Let it be observed yet further, that Moses was about to leave them, and to leave the world too, and to give up his account to God, the judge of all the earth. He had met, indeed, with many great and sore trials and conflicts in the course of his administra­tion of government among them. For though they were distinguished greatly by the favors of Heaven, yet they had not been the most tractable; yea they had been a re­bellious people, and had provoked him, so that he had spoken unadvisedly with his lips. [Page 10] And, being provoked by them, he offended God, and was debarred an entrance into the land of Canaan, and was called to resign up his commission, his civil power and dig­nity, into the hands of another, who was appointed by God to be his successor, and to partake of mortality, the common lot of all the children of men. Yet for all this, he discovers a peculiar satisfaction, a heart-felt joy and gladness, in seeing and beholding their present, as well as their future happiness—neither the contra­dictions of a stiff-necked people, nor the views and prospects of a speedy dissolution, could abate, much less annihilate, the love he bare to them, or the delight and satisfaction he enjoyed on account of that singular pitch of glory and grandeur, which they had ar­rived unto.

Surely then, this great and good ruler, must have had some noble and excellent principles operating in him, exceedingly dif­fering from those which have operated in many, since him, who have assumed to them­selves the character of patriots, and be­nefactors of mankind; which, however for [Page 11] a time, disguised under a [...]air shew, or some plausible colourings, have frequently discovered themselves in the end, to be but low and mercenary and selfish. I say these principles which operated in the Hebrew law-giver, must have been truly religious ones, and therefore noble and generous and dis­interested; such, as were worthy of God, by his grace, to inspire him with, and such as were productive of the most excellent and beneficent actions.

In fine, he considered his people as beings of the same species with himself, as entitled to many great and special rights and privi­leges, yea as the people of God—himself as the servant of God, his minister, raised up by him, and cloathed with his authori­ty, not meerly that he might be elevated above the multitude of his brethren, or that he might avail himself of the honours and emoluments of his high office, but that he might act for God, and as far as should be in his power, promote their good and happiness.

[Page 12] A ruler possessed of, and actuated by, such noble principles as these, must needs have had an eye, as to the will of his master in his conduct, in the course of his admini­stration, so to the reward of his services in a future state, or in a better world, and thus Moses is said by the Apostle, to have had a respect to the recompence of reward. This, as it was consistent with truly generous prin­ciples, was the effect of faith in God, and his word and promise. If this excellent ruler had not had a firm faith in God and a solid hope as to futurity, and of his being graciously accepted of God and rewarded in the heavenly world, he could not have so willingly and heroically resigned up his authority, and so readily have embraced death, as he did, or at least, not with so calm a mind, notwithstanding he had as great a love to his people, and delight and satisfaction in their happiness, as he possibly could have had, upon the principles of reason only.

But if I discourse further, let it be upon these topics, which I think fairly present themselves to us, from what we have al­ready said, by way of explanation of, or re­mark upon our text,—viz.

[Page 13] The happiness of a people—the governing principles of a good ruler—and the satisfacti­on which such a ruler feels in his own breast, in seeing the prosperity and happiness of his people, in the course of his administration, and in closing the scene of his action.

In the first place then, I would say some­thing further concerning the happiness of a people.

When we speak of a people, we would be understood as meaning a society of men, in a civil relation to each other. The great God, who gave to man his being, hath made him capable of social duties, and social com­forts; yea, according to his nature and con­stitution, he is formed for many important services, which he owes to beings of the same rank and species with himself, and which he ought to yield, in some particular sphere, according to his ability—and unless he partakes of, and shares in, a variety of services and benefits of his fellow creatures, he in no wise partakes of that happiness which he is capable of in the present world.

[Page 14] Solitude is a state incompatible with the benevolent designs of Heaven toward man­kind, and repugnant to their natural notions and desires. Hence it is, that although there is a natural equality and independency among men, yet they have voluntarily combined to­gether, and by compact and mutual agree­ment, have entered into a social state, and bound themselves to the performance of a multitude of affairs, tending to the good; and to the avoiding of a multitude of inju­ries tending to the hurt and damage of the whole. And hence arises order and govern­ment, and a just regulation of all those mat­ters which relate to the safety of the persons, lives, liberties, and property of individuals.

Thus, the happiness of men is better promoted and secured, than it would be, if every one was to indulge himself in an ab­solute independency and made his own will the rule of his actions. And hence also it may be said, that government originates in the will of God, and the necessities of man­kind.

[Page 15] If we let our thoughts run a little further upon civil government, we shall see, that it is a merciful institution or ordinance of Heaven, to the lapsed world of mankind—The pow­ers that be are ordained of God.

The supream ruler and governor of the universe hath so adjusted things in the moral world, as that order and government are ne­cessary for the advancing his own glory, and the promoting the good of his rational, in­telligent creatures—and it is very obvious that anarchy and confusion, must terminate in the destruction of mens lives, as well as of their liberty and property.

The form of civil government is not of divine appointment; this is left by God very much to the will and determination of men, and depends upon a people's temper, genius, situation and advantages or disadvantages of various kinds. But yet that form of govern­ment which is adopted and established by the consent and agreement of the body of the people, and which is found by experience to be conducive to the common good and interest of the society, is that which seems to [Page 16] be agreeable to the divine will—Though per­haps some particular forms of government may look as if they were repugnant to the will of Heaven, inasmuch as they tend to the enslaving and abusing of the subject, Yet (at least) these are permitted by him, who doth his will in the army of Heaven, and among the inhabitants of the earth.

And indeed this difference or variety re­lative to the forms of civil government, which have been, and which do now exist in the world, affords a very good reason why one nation and people, is said to be more happy as to the constitution of civil government, than another. From hence it follows, that no people have been perfectly and compleatly happy in this respect; because no people have as yet had such a perfect form of govern­ment, as hath admitted of, and been attended with no inconveniencies, (unless you will ex­cept the theocracy of the Hebrews) and, it is probable, an absolutely perfect form of civil government is inconsistent with the present state of things, and with the state and condi­tion of man, the administrator of it, in this world of sin and imperfection.

[Page 17] In a word here, a good constitution of go­vernment, such an one as secures the mutual dependence of the sovereign or ruling pow­ers, and the people on each other, and which secures the rights of each, and the good of the whole society, is a great blessing to a people.

Having said this of government, I would go on, and say, that the happiness of a peo­ple depends very much upon their having good laws.

Now laws may be said to be good, when they are such as tend to the promoting of the good of the society, and of individuals in it—or, they are good, when they tend to the securing and establishing the liberties and privileges of men; which are derived to them in the nature and reason of things; which they are entitled unto, by the consti­tution of the government they have volunta­rily engaged to submit to; and which are confirmed to them by the revealed will of God.

And I will add here, that only such laws as these, are fit for the government of rational, intelligent, moral agents, all equal [Page 18] and upon a par, antecedent to any political combinations among men; and after all, entitled to certain immunities and benefits, as members of the body politic; so that they are not only good, but the best which an­swer these great ends in the best manner. Ac­cordingly, a people are happy when the end of these laws, is in a good or great measure answered: that is, when government is exer­cised upon a just and reasonable, and proper basis, and is not abused by serving the pur­poses of ambition, usurpation and tyranny.—when the true honor of government is sup­ported, and the people are submissive, quiet, free from uneasiness and tumult, peaceable and prosperous.—But I must not enlarge.

In the next place I would say, that good rulers are conducive to the happiness of a people, or civil society—As the laws must be good, so must they who are more especi­ally entrusted with the laws, be good.

Now as some laws, or rules of right con­duct, are necessarily supposed to exist, prior or antecedent to the existence of particular soci­eties; which laws have their foundation, in the [Page 19] reason of things, the nature of man, and a­bove all the will of God, the supreme law­giver; so these laws are above, or superior unto the greatest Sovereigns or rulers in the world, as well as their subjects.—This I presume will justify me, in saying some­thing of those laws before I spake of them, who are specially concerned with the laws.

Indeed sovereigns, and some subordinate rulers, have a share in the power of legisla­tion; that is, as the circumstances and exi­gences of the state require, and as experi­ence elucidates their necessity and utility, they may make, and they must make new laws—but then they must be such, as are couched in, and entirely consistent with those laws, which had an existence prior to the existence of the state, and those upon which the state was founded, if rightly foun­ded, or else the constitution will be receed­ed from, and altered—and this cannot be done justly or righteously, without the voice and consent of the people.

The good ruler then is one, who hath a knowledge and understanding of the na­ture [Page 20] true of the constitution of the government of the civil body he belongs to, and is a member of—It is to be presumed that he prefers this form of government before ano­ther form, yea, before all others, that he will be concerned to maintain and support the constitution by preserving, as much as in him lieth, the rights and prerogatives of the sovereign or ruling power, and the li­berties and privileges of the people. That he will shew a tender regard to the laws which already are—and if he hath a share in the legislative power, he will be concer­ned to frame and establish such laws, as are consistent with the principles and interest of the whole society—He will never aim at es­tablishing tyranny, or at promoting despotic and arbitrary measures, subversive of the rights and liberties of the people, though it were to the aggrandizing Majesty or sove­reignty itself—nor on the other hand at the degrading of government by unreasonable oppositions thereto, or by unjust aspersions or reflections, upon sovereigns or subordi­nate magistrates, or by promoting the things which terminate in licentiousness, though thereby he could render himself popular. [Page 21] If he hath a share in the executive power, he will set himself to enforce the laws, and to cause them to operate to the good ends for which they were designed, that is, the restraining and reforming all irregularities and disorders, by punishing (in a due pro­portion) the lawless and disobedient; by pro­moting the peace and prosperity and happi­ness of the whole and of individuals—by protecting and supporting the innocent, and them who are good subjects, as also by con­ferring honors and bestowing rewards (in a due proportion also) upon them who distin­guish themselves by some important services, to their king and country.

In these respects a people may be said to be happy, to what they are, who live in and under governments entirely monarchical, or under princes or sovereigns, who are despotic and tyrannical; and who make their own corrupt wills the rule of their conduct to­ward their subjects, or rather their slaves and vassals—The state and condition of such people is abject and servile, they in no wise enjoy that freedom which all men, as the offspring of God have a natural right unto— [Page 22] Their rulers are scourges, not benefactors to them; and they, that is the people, are made to feel innumerable troubles and infelicities which their brethren under a more happy constitution of civil government know nothing of—But perhaps I may sug­gest something further concerning the good ruler, when I come to speak of the govern­ing principles of such an one.

Furthermore—Religion or the fear of God, prevailing in the minds, and influencing the lives and practices of all orders and degrees of persons in society, tends vastly to the happiness of a people. God is the Lord—as his glory ought to be the main end, so his will ought to be the chief rule, of the con­duct of all men in the world, whether they be in higher or lower spheres of action.

Religion is absolutely necessary, to the well-being or happiness of the state; or it is highly adapted to answer the best interests of society.

The most sensible among men have con­cluded that a people cannot be happy with­out [Page 23] the practice of religion and virtue—and though infidels have objected against it, as the contrivance of magistrates and legislators, or rather of designing politicians, yet in this very objection, they have tacitly acknow­ledged its high advantage to society and government. But the best men see and acknowledge that it results from the relation between God the creator and governor of the world and men, his reasonable creatures, his right of governing them, and their duty to submit to, and obey him—And these sen­timents are founded not only upon the rea­son of things, but also upon the solemn de­clarations of God himself, in his own injunc­tions upon men, in his holy word.

As religion and virtue then, or vice and wickedness, do affect individuals or particu­lar persons, the practicing of the one tend­ing to their present and future happiness, and of the other, to temporal and eternal ruin; so are societies or public bodies of men af­fected thereby, saving that societies exist only in this world, and are capable of only tem­poral rewards and punishments.

[Page 24] In a word, if religion hath its genuine in­fluence in and upon the hearts of men, then they will act, in some good measure, agree­able to the will of God, in their several de­partments.

Rulers will consider themselves as raised up in the providence of God, to their respec­tive dignified stations, and will be concern'd to rule for God, his glory, and the good of their people; and people will fear God and honor the king, and subordinate rulers, and pray for them, that under them they may lead quiet and peaceable lives in all godliness and honesty. The smiles of heaven will then be seen upon such a people, in the indulgence and continuance of their civil and religious liberties, in the increase of their commercial interests, in the bestowment of peace and plenty. But on the other hand, if a people should value themselves ever so much upon the goodness of their civil constitution, and there should be ever so great exertions in sup­port of the civil rights and liberties of man­kind; yet if vice and wickedness should a­bound, and men in general should indulge the lusts or desires of the flesh and of the mind, [Page 25] if no proper means should be used for the reforming mens lives and manners; or if they should obstinately persist in their wicked­nesses, they may justly fear, that a holy, sin-hating God, will sooner or later make them feel the weight of his anger, in depriving them of the blessings which they have been favoured with, and bringing upon them the sorest of his judgments.

I will add but this one word here: When a people are favoured with such blessings as we have recited, and God is present with them, in the smiles of his providence, and in the tokens of his special favor, and they not only enjoy civil but religious liberties and privileges, health and peace and plenty; then have they a large share of happiness indeed; then may we say as the devout king of Israel, Happy is that people who is in such a case: yea, happy is that people whose God is the Lord. Thus as to the happiness of a peo­ple. But as I have said that good rulers are conducive thereto, and as they are in a pe­culiar manner concerned with and about the other things relative to this happiness.—So I would in the

[Page 26] Second place, say something of the govern­ing principles of such.

Good rulers—The term may be un­derstood in a relative or more proper sense—In a relative sense, rulers are good when they conform themselves to the fundamental con­stitutional laws of the society they live in, and have authority over; preserving on the one hand, the prerogatives of the sovereign; and vindicating on the other hand, the rights and liberties of the subjects.

In a more proper sense, good rulers, are good men, acting upon religious which are the most solid principles; aiming at the ad­vancement of the glory of God, and the good and happiness of mankind; especially the happiness of them over whom they exercise authority.

A good degree of knowledge of the vari­ous principles of the different forms of civil government; their agreement or disagree­ment with the laws of nature, established by the will of God: also a knowledge of the law of nations, and the usages and customs of civilized people; together with a good de­gree [Page 27] of knowledge of the political, the com­mercial, as well as religious interests of their own people; and I must add, a good degree of moral honesty and integrity, of manly generosity, prudence, and discretion, may procure a ruler the character of a good ruler, in the first sense of the term. But it is the grace of God, sanctifying these various gifts and talents, which forms the character of a good ruler in the latter sense: So that, it is not sufficient, or all that is necessary, that a man is a gracious good man, that he may be qualified for rule and government; nor is it all that is necessary, that a man hath many natural and acquired accomplishments there­for; the effects of a good natural genius, or of the best education: but these things, toge­ther with a consciencious endeavour to an­swer the ends proposed by the great Governor of the moral world; that is, his own glory, and the good of societies & individuals; or a sincere upright regard to the will of God, revealed in his word, in all their conduct and behavi­our, in their places and stations, whether they be higher or lower. I say these things most of all, intitle such to the character of good rulers; yea, to the stile and character of gods, [Page 28] inasmuch as they hereby resemble the great God, the sovereign of the world, and imitate the incarnate son of God, the great saviour of a lost and ruined world, who manifested the greatest benevolence to mankind, and contrived & laid himself out to the uttermost, to promote their temporal as well as their e­ternal happiness and felicity.

Such a ruler, possess'd of such noble prin­ciples, and acting upon such excellent mo­tives, must really prove the greatest and best patriot: He will disdain the sordid maxims, the deep-laid intrigues, the little arts of de­signing politicians: Next to the divine ap­probation, and the approbation of his own conscience, he will strive to approve himself to the consciences of men, especially good men, real lovers of their country. And a constant run of beneficent actions, indicating a paternal tenderness toward the various or­ders of men who are under his authority, and a disinterested aim to promote their welfare, and to secure their rights and liberties, both of a civil and religious nature, and a multi­tude of good offices, will gain him the love, respect and confidence of an obliged people.

[Page 29] I say not, that such a ruler shall never be looked upon in a false point of light; or that he shall never meet with those who shall mis­interpret his actions, and draw up a conclu­sion against him as an enemy to his country; and so think and speak reproachfully of him, and ungratefully and evilly requite his ser­vices sincerely intended, and done with a view to promote the best good of the society. This can't be said—for sometimes it so hap­pens that the best rulers, the greatest bene­factors in the world, meet with very hard and unreasonable treatment; and this is oc­casioned sometimes by the weakness, and sometimes by the wickedness of men. Such is the imperfection of the present state, that men are frequently mistaken as to the prin­ciples which influence the great, in their con­duct and actions, and no wonder, since the actions of all men are tho't differently of by different persons, differently affected toward them.

And to be sure this will give an opportu­nity to the wicked, (I would here intend the politically wicked) to raise a clamour a­gainst such faithful servants of the public; [Page 30] and under the pretence of securing public liberty, such often gratify their own resent­ment, or pursue their own schemes, at the expence of wounding the best characters.

It is most sure and certain, that some have looked upon their own friends and benefac­tors, and that not seldom, as their enemies. On the other hand, it must be acknowledg­ed, that the best of men, and they who have deservedly obtained the character of good rulers, great friends and benefactors of the public; as they have their remaining weak­nesses and imperfections, and are liable to imprudencies, mistakes and errors; so they do that, at times, which is sufficient to rouse the attention of the public, and to put per­sons of a truly patriotic spirit, who have some share in government, yea, and all men too, who have wisdom and ability to serve the public, upon using their endeavors to point out such errors, and to make a stand against those things, which, it is probable or certain, would tend to the hurt and damage of the community.

But then the happiest and justest way of dealing in such a case, and most for the be­nefit [Page 31] of the public, is to observe not only the laws and rules of the government men live in, but also and above all, the laws of God, which enjoin justice, righteousness, truth and charity, and the like moral or rather christi­an duties and vertues, and those which forbid the indulgence and gratification of the human passions, wrath and malice, and envy, and the like.

After all, the good ruler conscious to his integrity and uprightness in the sight of God, and finding in his heart no real oblique in­tention, and yet seeing his conduct in one particular case and another disapproved of; yea, and meeting with many things reproach­ful and trying, and that too sometimes thro' the intrigues of a party: he notwithstanding having a good conscience, possesses his soul in patience; and so far at least submits to his fate, as not to do or design any thing a­gainst the real good of the society which be­fore he hath endeavoured to serve, and which nevertheless he ought still to endeavour to serve. And ordinarily such honest good rulers as these, when mens passions subside, and things are properly adjusted, shine with [Page 32] a greater lustre and glory than ever. No­thing so uncertain or fluctuating as popular opinion, relative to the great ones of the earth, except it be the conduct of meer poli­ticians or courtiers.

In fine here—the ruler who endeavors to conform himself to the will of God, and to act in his sphere upon such principles and motives as are suggested and enjoin'd in the gospel, and which make a part of the christian religion, is certainly the best ruler, the most to be confided in; his principles lead above a base fawning flattering conduct in regard to them who are above or below him; yea they influence him to a suitable becoming carriage toward all men, in whatever relati­ons and stations. His main ends are the glory of God, and the good of mankind, all with whom he hath to do; especially all who are intitled to his labours and services. And whatever the world thinks of him, he hath vast pleasure in his own breast, and that satis­faction, which none but the good man, the christian ruler, can know any thing of.

But I pass on to the

[Page 33] Third thing I proposed to speak about. And that is the satisfaction which the good ruler feels in his own breast in seeing the happiness and prosperity of his people, in the course of his administration, and when closing the scene of his action.

And this must be great, real and solid. For a ruler to see his people, risen to a good degree of glory, possess'd of many invaluable liberties and privileges both of a civil and re­ligious nature, to behold them flourishing in trade and commerce, every man protected in his just rights, sitting under his own vine, and under his own fig tree, and quietly enjoy­ing the blessings bestowed upon him, in and by the providence of God, and none to make him afraid; Yea to behold his people peaceable, quiet, prosperous, and rising yet higher or making way to a greater pitch of grandeur; and to have reason to hope that his services in his sphere of action have (by the blessing of Heaven) contri­buted in some good measure thereto; This must afford real pleasure to the mind of such a one, seeing that he hath not lived in vain, [Page 34] hath not contented himself with only the honors and profits of his station, but hath been honored by his maker in being made an instrument of serving his purposes in the world, and in the society, in which his Lord hath cast his lot. This must be a constant support to him while he lives, and is employ­ing his talents and his services for the still greater benefit of his people—yea amidst all his fatigues and labors, and notwithstanding the contradictions he meets with, and the re­proachful speeches, and high insults, from men, who oppose themselves to him, whether with or without a regard to the public good.

But most certainly the heart of the good and pious ruler must dilate with joy, when he sees that the scene of his action is drawing to a close, when he sees himself about to resign up his high office and his peculiar betrustments to others, who shall come after him, and under God conduct the great affairs of government, and the things which belong to the peace and happiness of his people.

None of the rulers of this world, may presume upon it, that they are immoveable, [Page 35] or that they hold their high offices by a right, or tenure, which can never be taken from them. Princes there have been, who have pretend-to a divine hereditary indefeasable right to their sovereignty (and they have had enough to flatter them, and as far as they could to confirm them in such a notion) but some such have found themselves deprived of this their supposed or imaginary right, to rule and govern. And others who are carried away with these imaginary notions, and who rule with arbitrary, despotic sway, are not sure that a righteous God will not suffer such mutations in the world, as shall occasion their being tumbled down from their thrones, and their being strip'd of their diadems, and their being reduced to the estate of men of low degree. Yea, no one knows what may befall such sovereigns, whose thrones, at pre­sent, seem to be established by righteousness, nor such subordinate rulers, in the best framed governments, who have ruled in righteousness. Should any such be called, in the changes of providence, (for it is the most high God who in his providence putteth down one, and set­teth up another) I say, should such rulers be [Page 36] called to quit their stations, and that at any time of life—if they have been good rulers and have acted from good principles and motives, a desire to promote the glory of God, and the best good of his people—they will do so with a humble submission to the will of God, and a real pleasure, in seeing the good, the prosperity, and the happiness of the people over whom they have ruled, though they should not approve of the con­duct of all sorts of persons towards themselves. But upon supposition a good ruler should, through the favor of God, and with the approbation and high esteem of his people, continue in his office or station serving God and his people, and deriving every good which he could rationally expect, in a long course of services, yet he should consider that the scene must close, necessarily and una­voidably, sooner or later.

Though rulers are stiled gods, they must die like men. The greatest potentates on earth, are no more exempted from the stroke of death than the meanest of their subjects. The most active, and the most serviceable, and the most faithful, in the societies they [Page 37] live in, have but their day allotted to them by the God of their lives, to work, and la­bor, and act in. By and by they must quit not only their posts and stations, but this world too, and go to give up the account of their conduct and behaviour to him who sitteth on the throne, and who will judge the world in righteousness.

A firm belief hereof, and of the other doctrines of the gospel of the glorious God, our Saviour, with a good hope resulting from the testimony of a good conscience, that they have uprightly and faithfully served God, and his people, and that they are, and shall be, accepted of God, through Jesus Christ, and are going to receive the gracious rewards of their services, in the heavenly kingdom, is enough to fill their hearts with joy unspeak­able and full of glory.

Allowing therefore that the first and greatest occasion of joy and gladness to good rulers in the near views and prospects of Death, is their hope of acceptance with their divine master, and of the gracious rewards to be bestowed upon them, in the heavenly world—we may well presume, that the [Page 38] secondary occasion of their heart-felt joy, is the happiness of the people, to whom, as kind parents, true benefactors, faithful friends, they have been ministering, and which their services, by the blessing of Heaven, have contributed somewhat and per­haps, not a little unto—and verily happy and blessed are such servants of the public—for when they shall have done serving God on earth, they shall receive the blessed [...]uge from the mouth of Christ the judge, each one for himself—Well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord

And now upon a little reflection on what has been said, we must see something of the great happiness of the British nation, through the favor of the God of Heaven—A peo­ple highly distinguished; if not as Israel of old in every respect, yet exceeding greatly, by the mercies of divine providence, so that, in some respects, she is made to resemble that people, and perhaps more than any other nation in the world. As in the goodness of the constitution of her civil government [Page 39] which is acknowledged by the greatest and most sensible men, to be the best form now existing in the world, as also in the goodness of the laws, preserving a proper medium be­tween the prerogatives of the sovereign, and the liberties and privileges of the people—and further, in the goodness of our civil rulers—Blessed be the Lord of Heaven and of earth, who though in former times he suffered our nation to groan under the arbi­trary and tyrannical measures of some des­potic popish princes, whose principles as well as conduct led directly to enslave their sub­jects, yet hath for a great number of years, especially since the revolution, and the esta­blishing King William and Queen Mary on the British throne, favoured us with prote­stant Kings and Queens, whose principles have corresponded with the principles of the British government, and who have proved nursing fathers, and nursing mothers, having made the laws of the realm the rule of their conduct.

More especially yet, have we cause to bless God, that at this day, and this time, we are highly favoured of God with a King, whose [Page 40] throne is established by righteousness—who hath made the laws of the nation the rule, and the happiness of his people the end of his government—who hath the hearts and the confidence of his people at home and abroad; and upon every occasion hath given them the greatest cause to rejoice in his paternal care of and good­ness to them.

May the most high God, the King of Kings, bless his servant, in his government—in his person, in his royal consort the Queen and their offspring, and give unto them long life and prosperity—and so order things in his wise and good providence, as that there may never want one of that illustrious house to sit upon the British throne, and to sway its sceptre in righteousness.

How happy our nation also, in having in her, some raised up by God from time to time, and by divine providence put in places of the greatest importance, who have proved true to her liberties and interests—As, pa­triotic ministers, noble counsellors and states­men, upright and impartial judges, wise and faithful senators—and a parliament, which, [Page 41] tho' liable to mistakes, has yet been atten­tive to the good of the nation and kingdom, and her colonies and dependencies.

And as to religion, and religious liberties and privileges, what people in the whole world so highly favoured as our nation? We have the gospel, the freest use and the fullest enjoyment of it; all the ordinances of the gospel—liberty of conscience—every man protected in his religious rights, as well as civil—every one allowed to worship God in that way and manner he judges best, and most agreeable to the word of God. No menaces from the civil power to compel men, in matters of religion, no impositions from authorized ecclesiastical tyrants, no persecution for religious sentiments or prac­tices, if they are such as consist with the peace and safety of the state.

These things have been long exploded and contemned, by rulers in church and state, as well as by people in general—and it condu­ces much to our happiness, as well as to our honor, and the honor of God, that they be so.

[Page 42] Indeed it is to be wished that our nation was more religious, really and practically, amidst all her religious liberties and privileges, than she is; that men of all persuasions, and of all ranks and orders would fear and re­verence the Majesty of Heaven more; that they aimed to advance the honor and glory of God, and of the Redeemer more—In a word, that they were more holy, just, good, righteous, honest, temperate, chaste and ver­tuous; more conformable to the precepts of the gospel, and the example of christ; more consistent in word and deed with the high name and character by which they are called—and that she might yet further pros­per in all her interests, and in all respects see the salvation of God.

As to the British colonies in North-Ame­rica, whose respective governments are model­led conformably to the government of the nation, all under the same sovereign—how happy are they, in the enjoyment of the same liberties and privileges, as our brethren, in our mother country? what a lasting foun­dation is hereby laid for continual union and harmony, and a mutual dependance between [Page 43] the parent, and her children? may there ne­ver more, be any attempts from any quar­ter, or by any means or instruments to di­vide them, who are so nearly connected in af­fection and interest—and I believe, all the people, in all the colonies, will heartily say—Amen.

When we reflect upon some late transac­tions, which were so alarming to the colo­nies, as well as to the nation itself—we have reason to bless God, and to adore the di­vine goodness, which prevented things pro­ceeding to that extremity which many fear­ed, and which would have terminated in the dishonor and damage of the nation, as well as the ruin of the colonies; and which di­rected and brought things to such an issue, as that the rights and privileges of the colonies are established, perhaps, upon a better basis than ever.

In a word, the nation with her depen­dencies in this part of the world, have been and are exceeding happy, in that they are a people saved by the Lord. Great have been their enemies, and great have been their dan­gers, and great have been their deliverances [Page 44] which God hath wrought for them, and to this day it must be said that God is the shield of their help and the sword of their excellency.

As to this province, we are happy, as we have been, in sharing with others in the bles­sings of civil government—civil and religious liberty—the best laws—and I believe I may say with propriety, with as good rulers as any people whatever.

Great and good were many of our fore­fathers, who were leaders among them who first came over into this inhospitable wilder­ness, who were then so in love with the con­stitution of civil government, from under which they came (for it was not on account of civil affairs, that they left their brethren, In their native land, nor any thing else, save unscriptural impositions upon their conscien­ces, touching their religious liberties) I say they were so in love with the constitution of civil government of the nation, that they willingly adopted the same form, and set it up here: And these leaders became rulers, and continued so, for many years, and most of them during their lives; and that by the [Page 45] free election of the people; and they did worthily for God and his people in their day; and some of the descendants from such, have continued, in succession from one generation to another down to our own day; and per­haps none have been more capable of doing service, or have done more, or have been more honorable and respectable, than they.

Not but that, through the favour of hea­ven, and our gracious sovereigns, we have also had men of eminent characters and distin­guished abilities, set over us, in the highest seats of government, who have done worthi­ly, and been fathers to this people: And be­sides, by the smiles of heaven upon us, and by the means of education enjoyed by this people, there have been of the sons of New-England, who have filled the chief chair of government, and other subordinate posts and stations, with great honor, and to the great benefit and satisfaction of the people. These are great blessings which we have enjoyed, by the good providence of God; and at this very time, perhaps we are more happy in these respects, than some are willing to allow.

[Page 46] His Excellency, who fills the chief chair of government in this province, is raised by God and the King, to this high and dignifi­ed station. A gentleman capable of discharg­ing the high trusts reposed in him, one who well understands our constitution of civil go­vernment; and therefore we presume, he will alway study and endeavor to preserve the royal prerogative on the one hand, and the precious liberties and privileges of the loyal people he hath the government of, on the other.

His Excellency's lot hath fallen in a very difficult day among us—Such convulsions there have been, as have shaken the very foundations of government—but through the merciful interposition of Heaven, and the favor of our gracious King, things have been in a good measure appeased—And it is our hearts desire that his Excellency will, as a true servant of God and the King, exert himself yet to serve this people committed to his charge; that he will endeavor to act under the influence of the best, yea the most religious principles, approving himself to his royal master, who hath the good of these colonies, and of this province in particular, at [Page 47] heart; above all, to God his maker and his judge; to his own conscience, and to the consciences of this people, especially such as have opportunity to observe his conduct, in the nearest and closest view.

If his Excellency is enabled uprightly to pursue the good of this province (and we wish him the divine grace and assistance that he may be so) he will be engaged in a service we trust agreable to the will of God; he will have the prayers and thanksgivings of an obliged people, the comforts of a good conscience, the approbation of Heaven, and finally, the rewards of a good and faithful servant.

And now, I would address my self to the honorable his Majesty's Council, and the ho­norable House of Representatives, who are this day to transact a great and important af­fair agreable to our charter privileges; and which concerns our good, in a great and e­minent degree: I mean the choosing his Ma­jesty's Council for the year ensuing. Thro' the good hand of God upon us, this privi­lege is yet continued to us; and it is no small one.

[Page 48] Gentlemen, we justly conclude you are all truly attach'd to the happy constitution of the civil government of the nation, and of the province.

Your betrustments are great, and you are under great obligations to God, and this people—you are obliged to act for his glory, and their good.

From the character of the good ruler as has been exhibited to you (though very im­perfectly) in a former part of my discourse; you see what sort of men you are to make choice of, to take a part in the legislative authority of this loyal and respectable province.

Men who have a good degree of know­ledge and understanding in civil, and politi­cal, and commercial affairs—Men who va­lue our constitution upon principle—Men knowing in the times, what Israel ought to do—Men who shall be true to their princi­ples, and who shall strive to support the king's prerogative, and the true liberties and privi­leges of the people—Above all, men of re­ligion and piety, of integrity and upright­ness, of prudence and discretion, of calmness [Page 49] and moderation—and yet men of courage and resolution.

Suffer me to say, these are the men you ought to look for, and to give your votes for. It is to be presumed, Gentlemen, that you are men of so much honor, and of so much real goodness and faithfulness, as that you will act in this important affair, upon true and so­lid principles—that you will not be govern­ed by a party spirit—that you will not suffer your own private views to influence you—that you will not prefer this man who is a favorite of your's or of your party, before another who perhaps is a better man; and yet because he is not just of your cast of mind, the object of your displeasure and re­sentment.

Pray Gentlemen do but consider how much you are and ought to be concerned to act this day, for the public good; and therefore how jealous you need be, lest you are sway­ed and influenced by such motives as have no relation thereto, and are entirely inconsist­ent therewith.

[Page 50] Calmness and composedness of mind, a sincere desire and endeavor to answer a good conscience in the sight of God, in this im­portant affair, will, we hope be attended with happy consequences; and may you be the instruments in the hands of God, of placing such men at the council board, and only such as shall be deserving of so much honor and confidence, as will thereby be shown to and put in them—In a word, men who shall fear God and hate covetousness, and men who shall have courage so to act upon their own principles, as to despise any menaces from any quarter whatever.

I believe I may say, it will rejoice the hearts of all true lovers of their country, all sober, considerate men in the government, to see and behold this important matter ma­naged in a cool dispassionate manner by all persons concerned in it; and that the council board might be filled with such good men as shall have a real concern for the civil and religious liberties of the people, the good of the churches in the land, and the good of the college, the fountain from which, (by the blessing of heaven) both church and state may yet be abundantly supplied and replenished.

[Page 51] And when the elections of this day are over, and the General Court shall proceed to the business which shall lie before them, may each branch thereof be enabled to consider and bear it in mind from day to day, That God standeth in the congregation of the mighty and that he judgeth among the gods.

And may they religiously act, through the whole year, with a sincere desire and de­sign to promote the glory of God, who in his providence hath put them into a capacity to act in such important spheres, to preserve our excellent constitution of civil govern­ment, the rights both of the Sovereign and the people; and to promote the happiness of the community in the best manner.

Will my Fathers in the civil government, bear with me while I offer a few things fur­ther, consistent with my character (however unworthy) as a minister of Christ.

May we not justly expect, Gentlemen, that you will shew a special regard to the religion of Jesus Christ (the religion we trust you all profess to have a regard for) in all your con­duct and behaviour?

[Page 52] As you ought to be the protectors of re­ligious professors in their just rights and li­berties, so it would be vastly ornamental and becoming, for you to be examples of all christian graces and vertues in your public as well as private conduct.

Christianity, the excellency of it, exempli­fied in the words and actions of them who are in elevated or conspicuous stations, is never more beautiful, perhaps never so en­gaging and attracting.

You will let me then urge it upon you, to endeavor to cultivate in you the christian temper, and to evidence it in your whole deportment. This will have a tendency to conciliate matters in society, and be very promotive of love and Harmony. Behold how good and how pleasant it is for brethren to dwell together in unity.

Is christianity inconsistent with patriotism? God forbid that any should imagine such a thing.—The true christian is the best qua­lified to act the part of a patriot, if he hath other qualifications also which are requisite. What a glorious example hath he in his view, [Page 53] in the temper and conduct of Christ, the greatest personage that ever was in this world, and who loved the world so as to lay down his life to redeem and save it—The more you imitate him, the more faithful will you be in your places; the more just and righ­teous in your words and actions, the more resolute in pursuing the glory of God, and the best good of mankind.

Was there ever a time, my fathers, when you needed more the divine grace and assist­ance, to enable you to conduct toward all men, in a way and manner, as shall do honor to your characters as christians, as well as pa­triots? Strive to be possessed of the meek and quiet spirit, which in the sight of God is of great price. Think and speak and act of and toward others, as you would think would be just and right for you to expect from them, were they in your circumstances, and you in theirs. This rule, I humbly conceive, should be observed and acted up to, in the most res­pectable assemblies, and by the most respecta­ble persons, as well as among christians in general, in their private transactions.

[Page 54] Men may be bold in the cause of God and his people, and may use great exertions in the defence and securement of their rights and privileges—and at the same time be just and righteous, merciful and charitable, good and benevolent, civil and courteous to all, whe­ther superiours, inferiours or equals. And it may be justly concluded, that that man's principles are the best, and he will prove the best friend to the community, who shall most conform himself in his words and actions, to the commandments of his God, and his Saviour.

And may I not with propriety urge you to have a special regard to the truest interests of the people, conformably to the will of Christ, both your Lord and theirs—and that you labour in your places to reform whatever is amiss in their moral conduct—It is too obvious that there are many vices and immo­ralities abounding in the midst of us.

There is therefore great need of a refor­mation among us—you ought, not only to regard the civil and commercial interest, but the best good of the society, knowing, that prevailing and growing iniquities provoke God to bring his judgments upon a [...], [Page 55] and that the practice of virtue and piety renders a people the favourites of Heaven.

I would here take the liberty of mention­ing some moral disorders, or sins and trans­gressions, rife and growing in the midst of us—were it not that they have been mention'd already (for they are no new things, tho' perhaps they are grown greater) I say men­tion'd already to former assemblies upon this anniversary, with great faithfulness and the truest concern.

You only need to recollect them, and to inquire whether there have been such proper exertions by the legislative body of the peo­ple, for the discountenancing and suppres­sing such vices and wickednessess as should have been—if there have been, and these disorders and wickednesses can't be reformed, we are in the sure way to be wretched and miserable, though in all other respects, we are for the present, in a good degree happy—but if there have not been proper endea­vours used—by our fathers in the govern­ment, in times past, yet there may be, for the time to come—and let me say, God and [Page 56] this people demand it of you, that you do ex­ert yourselves in this matter to your utmost—that you see to it, that the laws which al­ready are, are duly executed—and that others may be made which may be found necessary, for the accomplishing so desired an end—as a reformation. And this my fathers, al­low me without giving offence to say it, is the least, we who are the ministers of Christ, and look upon ourselves as in duty bound to obey you, when you order us into the desk upon this occasion, can expect of you.

But I beg leave also just to say, that the poor of the people, and the children of the poor, that they may be kept from idleness, one of the banes of society—and trained up in industry and virtue—and the well order­ing and regulating public houses or taverns in the towns of the province, too much the nurseries of vice and wickedness, as they have been managed, and in which too many do impoverish themselves and their families, are things which in a special manner deserve your close attention, and your vigorous exer­tion.

[Page 57] In a word, we wish you, Gentlemen, the divine presence and assistance in all you may engage in—that you may be instruments of promoting the public happiness in all respects—yea, that you may be so happy yourselves as to have and enjoy the comforts of a good conscience, hope and confidence toward God, while you live, and in the end, the most am­ple and the most gracious rewards in the happiest state of all.

My reverend fathers and brethren in the ministry will alway feel great joy and satis­faction, in seeing the prosperity and happi­ness of the Israel of God, or the people of whom they are a part, and to whom they minister in holy things—for this they will continue to pray both publicly and private­ly, this they will lay themselves out, in their places to promote and further, and by the blessing of Heaven, upon their upright and faithful endeavors they also may be instru­mental of great good—Thou leddest thy peo­ple like a flock, by the hand of Moses and of Aaron. But the Sermon to the Ministers, expected to morrow, renders it needless for me to enlarge here—

[Page 58] Therefore shall conclude when I have ad­dress'd myself to all the people. We cer­tainly must be sensible in some degree of the great happiness we enjoy as a people—through the smiles of Heaven upon us, we are bless'd with the greatest and best liberties and privileges, with a good measure of peace of quietness, with health and plenty—God hath saved us wonderfully from the hands of our enemies—he extends and enlarges our bor­ders, he increases our commerce, he gives us occasion for joy and gladness of heart—we want nothing so much as the fear of God to prevail in our hearts and minds, and in the hearts and minds of all sorts of people, to in­fluence them to the practice of virtue and pi­ety, and to keep us from licenciousness of every kind—let us therefore make it our prayer to God, that he would continue his favors to us—that he would bless, assist and strengthen our civil rulers and his ministers, and pour out his spirit upon the whole body of the people, and his blessing upon their offspring.

May every o [...] study to be quiet and to do his own business, in his particular depart­ment—let us guard against envy and detrac­tion, and keep as much as possible from [Page 59] wrath and clamour—let us render to Caesar the things which are Caesars, and to God the things which are God's.

Let us be careful to walk before God in our houses after a godly sort. Family reli­gion, if it is revived, and if it prevails as it should, will tend much, not only to the hap­piness of particular families, but to the good of the community also.

Finally—every one ought to consider him­self as capable of infinitely greater happi­ness in the heavenly world and state, than he can possibly attain unto in this world of sin and death—Christ hath purchased this happi­ness for all who believe in, and love and obey him—It is but a little time at the longest, and the scene must close with us all—We must quit our posts and stations, be they higher, or be they lower, bid adieu to this world, and enter upon an eternal state of existence.

Happy, inexpressibly happy and blessed will they be, who have acted their part well, and have served God and their generation according to the will of God, in their day.

[Page 60] Let us therefore exert ourselves, see that our principles, ends and aims be right, and that we act as far as we can, agreeable to the will of God, and so as that we may at last give up our account with joy and not with grief, and be compleatly happy in the kingdom of Heaven; which God grant unto us all, through Jesus Christ our Lord, to whom be glory on earth and in heaven, now and forever,

AMEN.