AS man was formed a sociable crea­ture, capable of the delights and advantages of social life; to be enjoyed in pursuing his own good, with that of others at the same time; consequently, his happiness in degree must consist, in the exercise of those social virtues essential to his nature. And that these may be gratified, there must be opportunity had therefor. Which is obtained in some measure, by men's forming into society and connections; each individual [Page 6] becoming a member of the community; whereby, they may be mutually serviceable to each other; and promote the good of the whole collectively.—For the strength of each member united, forms the strength of the whole body: designed for general security and publick happiness. And capacitates all, both rulers and subjects, to serve GOD and their generation, better than their condition would permit them to do, while un­connected individuals.

THIS appears to be an obvious dictate of nature. For 'tis supposed that all, even the most ignorant and barbarous nations on earth, entirely destitute of the light of divine revelation, are under at least, some general political rules of government. Nor can a people subsist in a vi­cinity, with any tolerable safety without it. For 'tis observed, that a state of mere anarchy, is a state of perpetual war; where no security, or social happiness can be expected.

VARIOUS are the forms of civil government, that have obtained in different countries, through successive ages. 'Tis evidently the will of GOD, and agreeable to the nature of man, to form into societies; not only of a religious, but likewise [Page 7] of a political nature; for mutual good and pub­lick benefit. But he has not been pleased to give us the particular form of it, to be perpe­tually observed by all generations. This appears to be left among the discretionaries to the sons of men. As all are born free, therefore antecedent to all combinations, no one has an inherent, independent, underived power and right of domi­nion over his neighbour.

BUT in an unconnected state of independent liberty, nothing forbids a people, by mutual con­sent incorporating, and becoming a body politick, consisting of rulers and subjects; which is com­prised in the idea of civil government. And the subjects may give up of their rights, liberties and properties; and put all that power into the hands of the rulers, so far, as is necessary to answer the good ends of government: the publick safety and happiness. And when this is done by free con­sent, and mutual compact, it becomes the moddle of government—the band of society:—it limits the power of the rulers—secures the rights of the people—is the standard of justice for rulers, and subjects—and the regulating measure of duty to both, mutually.

[Page 8]THERE is (probably) no human form of government on earth, free of all possible inconve­niencies. And perhaps no one form can sute the state and genius of every nation (if of any one) at all times. Which probably is one reason of that multifarious government that obtains in the world of mankind.

BUT, the British legislature, consisting of three branches; to check, moderate, and temper each other; it is imagined is preferable to any other, we have the knowledge of. GOD grant, the British constitution may long continue!—the just claims of the crown and subject, be mutually ac­knowledged, and fully enjoyed: without which the good ends of government may not be looked for.

WHEN men in free states, (under the direct­ing and disposing providence of GOD) are, by the suffrages of electors, put into seats of power and government, (so far as it corresponds with the divine will,) GOD as it were ratifies it; whereby they become civil ministers of GOD: and as such are to be acknowledged, and treated by the subjects.

[Page 9]THUS the context: Let every soul be subject unto the higher powers. For there is no power, but of GOD: the powers that be are ordained of GOD. Whosoever therefore resisteth the power, resisteth the ordinance of GOD. But lest any should be filled with unnecessary apprehensions from the civil sword, St. Paul adds, wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. For civil power, as an ordinance of GOD, was never designed to hurt the innocent; but to protect and defend them; as well as to punish offenders. For as in the text he (that is the civil magistrate) is the minister of GOD to thee for good. As this will be the effect and consequenct of wise government, duly exercised, and chearfully submitted to for consceience sake.

THE words thus introduced, invite our atten­tion to three things.

I. CIVIL rulers are an ordinance of GOD. —He is the minister of GOD.

II. THE subject, concerning and over whom, civil government is to be exercised; i.e. the people under government. For he is the minister of GOD to thee.

[Page 10]III. THE great, and primary end of government, (subordinate to GOD's glory) is the good of mankind, or the publick interest, He is the minister of GOD to thee for good.

Of these in order.

I. CIVIL rulers are an ordinance of GOD. —He is the minister of GOD.

To evidence which we may observe,

FIRST,

THAT it is apparently agreeable to the will of GOD, as his ordinance, evidently pointed out, and prescribed in the sacred oracles; that there should be rulers and subjects, with exprest duties enjoined upon rulers, by divine authority, to act in character, as civil ministers of GOD. And I need not depart from the text, and context, fully to establish the point in view. St. Paul expressly says, There is no power but of GOD: (i. e. no just power that GOD will ever own) the powers that he, are ordained of GOD. Who­soever therefore resisteth the power, (with which the civil magistrate is properly invested, and duly exercises), resisteth the ordinance of GOD. For [Page 11] he is the minister of GOD. For which reason, rebellion against just authority, properly exercised, is resisting an ordinance of GOD; and not of man only. The civil magistrate is a revenger in GOD's stead, to execute wrath upon him that doth evil. For this he does, not in a private capacity, but as GOD's minister and servant. This chap­ter, which is called by some, the politicks of St. Paul, suffici [...]tly confirms the truth of the pro­position. But as this point has often been largely discussed in this desk, on a like occasion, I shall but touch upon it: and proceed to say,

SECONDLY,

THAT the directing and over-ruling provi­dence of GOD, is specially concerned, in the disposal of civil power and authority; into the hands of individuals for publick use. This is so manifest a truth, that it cannot be denied; without denying GOD's government over his own world: to do which, is no better than saying there is no GOD. For there is no event can take place in the universe, unconnected with the go­verning, and disposing providence of GOD.

AND as it is the pleasure of HEAVEN, that there should be magistrates, to protect the inno­cent—punish the guilty—and guard the peace of [Page 12] society; so there is evidently the hand of divine Providence, in directing to the particular persons for rulers. Which seems to be more especially concerned in this, than in many other matters. For the supreme Ruler himself, has been wont sometimes, to interest himself, so far, as to nomi­nate and appoint the individuals: as Saul, David, Solomon and others. Thus, he called Cyrus by name, at least two hundred years before he was born, to rule over the Persian empire; and to do signal service for GOD, and his people. Thus saith the LORD to his anointed, to Cyrus, whose right-hand I have holden, to subdue nations before him: For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name. ^‡

INDEED, the disposing providence of GOD is evidently concerned in events, to men, the most contingent and fortuitous. As the wise man observes, The lot is cast into the lap: but the whole disposing thereof is of the LORD. ^* With great truth and propriety then we may say, that the providential hand of the supreme Ruler of the world, is very specially concerned in the disposal of government over men: and that equally so, even in the most free elective states. For GOD [Page 13] has the hearts of all men, as well as of kings, in his hand: and as the rivers of water, he turneth them whithersoever he will.

And to say,

THIRDLY, Civil ministers are an ordinance of GOD, in as much as it is by direction and assistance from GOD, they are enabled to act up to their character, in discharging the trust reposed in them. The divine system of moral govern­ment, holds forth much light and direction to civil rulers: and the more they conform to it, in heart and in life, the better will they answer to the appellation given them as Gods; and more effectually reach their character, as civil ministers of GOD, for publick good to mankind.

AND we find wisdom itself, (or CHRIST) expressly says, Counsel is mine, and sound wisdom: I am understanding; I have strength. By me kings reign, and princes decree justice. By me prin­ces rule, and nobles, even all the judges of the earth. ^‖

KING Solomon says, The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will. ^* And early upon [Page 14] his accession to the jewish throne, although he was second to none for wisdom; yet sensible of the importance of his exalted station, and his need of divine aids to sway the scepter in righ­teousness; he asked for an understanding heart, to discern judgment, and rule over so great a people. This he preferred to any other gift, when put to his option: and the thing pleased the LORD; who not only granted his request, but added likewise riches and honour.^‡

A sensible dependence on GOD the supreme Ruler, and exhaustless source of light, understan­ding and wisdom for direction and assistance, is highly becoming political rulers. And doubtless every one of that dignified character, whose hearts are warmed and influenced by the love of GOD, and benevolence to man, will servently desire, and earnestly ask wisdom of HIM, who giveth to all men liberally, and upbraideth not. ^* That he may rise up to the character of a servant, and instrument of GOD, for publick good to man­kind: whose happiness he feels himself interested in, and deeply concerned to promote.

Which brings into view, the

II. General proposition, viz.

[Page 15]THE subject, concerning and over whom, civil government is to be exercised: i. e. the people under government. He is the minister of GOD to THEE.

THIS is the next, and immediate object, that claims the attention of civil rulers. 'Tis expres­sed in the text by the word THEE; which altho' it be of the singular number, yet in this connexion it admits of a plural construction. It means the subjects over whom civil ministers of GOD are set.

RULERS and subjects are correlates, in free elective states (like this colony), they have a ne­cessary relation to, and mutual dependence on each other: Nor can it be otherwise in all re­spects, so long as that relation subsists.

GOD never ordained magistracy, and by his disposing providence advanced men to seats of dignity and authority over others, to have self, and their own private interest, the grand object to aim at. Such a thought, would be a dishon­orable reflection upon the wisdom and benevo­lence of the supreme Ruler.

NO one can pretend that civil government, as an ordinance of GOD, was ever designed to advance men to seats of dignity and rule, to plume themselves with the gilded feathers of state; in order to indulge sloth—luxury—and avarice, at [Page 16] publick expence. Much less wantonly to exer­cise the power with which they are invested, in acting the tyrant. Nor yet, to improve fawning dependents and parricides, to oppress the subjects with unconstitutional decrees, and unrighteous measures, which they will greedily execute, for a low title, and a piece of bread. Surely no.

GOD's institutions are all worthy of himself.

CIVIL RULERS are to fix their eyes, and their hearts too, upon the interesting concerns of their subjects; so far as they are found within the province of rulers. And if they loose sight of that object, they will miss the mark; and fail of reaching the end of their institution. For it must be remembred, that, rulers (as an ordinance of GOD,) are made for the people; and not people for the rulers. And they are by divine appoint­ment, to attend continually upon this very thing. And in return, a tribute of honour, love, fear, subjection and reward; in proportion to the dig­nity of their respective departments and services, is their due from the subject. Thus says the Apostle to the Gentiles: Wherefore, ye must needs be subject, not only for wrath, but also for conscience sake. For, for this cause, pay you tribute also: for they are GOD's ministers, attending continu­ally upon this very thing. Render therefore to all [Page 17] their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. ^‡ And a general reason for which, is summed up in the words of our text; For he is the minister of GOD to thee for good.

AND this turns our attention to the

III. GENERAL observation, viz.

THE great and primary end of civil govern­ment, (next to the honour of GOD,) is the good of mankind; or the publick interest. For he is the minister of GOD to thee for GOOD.

THIS is the very end, for which the GOD of Heaven instituted the order. It is an expression of divine benevolence to the children of men; whereby they are put into a capacity of acting agreeable to their social nature; and thereby of promoting their own, and each others happiness. And what lower end can render it expedient, or beneficial for men born free; to give up certain native rights to others, and subject themselves to government; by incorporating into civil society.

SURELY no people, who have tasted the sweets of liberty, and enjoyed the happiness of freedom, would ever do it; but from a rational [Page 18] prospect of benefit to the whole, and to each individual. Not to loose, but with a special view to secure and perpetuate their personal liberties and properties, unmolested; as well as to enjoy the pleasure of social life, to be found in society only.

AND how this may be effected by the civil magistrate, comes now immediately under con­sideration.

AND this depends,

FIRST, Upon civil rulers themselves being good; fearers of GOD, and haters of covetousness. —The GOD of Israel said, the rock of Israel spake to me; he that ruleth over men must be just, ruling in the fear of GOD. ^‡ This qualification GOD himself requires in civil rulers; that they be men of strict probity, vertue and religion; who pay a sacred regard to the honour of GOD; by whom kings reign, and princes decree justice.

THE Christian system, (and that only) can fully instruct us in our duty: which consists in the love, fear, and veneration of the DEITY. From this root, the moral and social vertues spring, with universal benevolence to mankind. When civil rulers are influenced by this spirit, nothing can intimidate, nothing obstruct them in their [Page 19] progress. For he whose heart is warmed with divine love, or (in the emphatic language of in­spiration) toucht with a coal from the holy altar, is above frowns or flatteries; and moves in an exalted sphere, calm and unshaken: uninfluenced with bribes, and superior to opposition. Vice, tho' it has his scorn, yet has his pity too: for his charity, his benevolence, is universally extended to all. With this spirit there is a beau­tiful coalition of self-love and benevolence: for both are gratified in promoting the good of man­kind. When this is the governing temper in civil rulers, it will effectually induce them, to make the divine oracles the man of their counsel; and fetch their maxims of government from thence, where the best are to be found.

WICKED rulers, who fear not the LORD; are a curse to a people, over whom they are set. King David says, The wicked walk on every side, when the vilest men are exalted. ^* GOD has sometimes given such; but it was in anger, and in judgment; to punish the madness of the times, and chastise a rebellious people. As were some of the kings of Israel and Judah; who did evil in the sight of the LORD, and caused the people to transgress. For it is an undoubted truth, that when corruption lies at, or near the fountain; it [Page 20] is much more dangerous and hurtful in its conse­quences and effects, than when found in some remote streams only.

THUS, we find the impure stream, opened by Jeroboam the king of Israel, in establishing idolatry, took a wide spread; and run to the end of that unhappy kingdom. Hence that stigma is fixt upon him by GOD himself; Jeroboam the son of Nebat, who made Israel to sin.

WE might instance likewise in wicked Haman, that prime minister in the Persian empire; who had so great ascendency over the king his master, as to induce him to a compliance with, and rati­fication of, his impolitic and detestable plan; for crushing, and extirpating all the Jews in the realm, by a general carnage: which would have been much to the king's damage. The unrigh­teous and murderous edict, was sealed with the royal signet, and forwarded with hasty dispatch, to the remotest colonies in the empire: to be executed, within a prescribed limited time. But GOD, in his good providence, by the wise coun­sel of Mordecai, and intercession of the queen; defeated the execrable design, of that corrupt minister; and brought him, through much dis­grace, to a condign punishment: for he sought himself, and not the publick emolument.

[Page 21]BUT good rulers, are a publick blessing: and in a proper sense may be called a gift of GOD:—a token of the divine favour to a people, over whom they are set. For such have the good of their subjects at heart, and exercise their political wisdom and understanding, to discern the signs of the times: and their judgment with prudence, in concerting the most salutary measures: together with stedfast and unshaken fortitude, pursue them for the publick good: improving every favour­able opportunity, to promote the interest and happiness of their subjects.

WHEN civil ministers keep their eye upon the proper object, and wisely pursue the true end of government, discharging the duties of their respective departments; not with contracted self­ish views, but with a spirit of true patriotism; a people under such government, can hardly fail of being happy: except, by a perverse and wil­ful neglect, or vile abuse, of what, in its own nature, if duly improved, would conduce to their real advantage.

SECONDLY,

THAT civil ministers of GOD may reach the end of their appointment, (the publick good), it is necessary that they be zealous promoters of [Page 22] religion; and steady upholders of the publick worship of GOD.

AS religion is the highest glory of a people, and morality and vertue, necessary for the good of the state; it is not aside from the character of civil rulers, but the noblest branch of it; to be zealous promoters of vertue and the publick service of GOD: as nursing fathers to his church and people.

KING David's heart was warmly engaged in this matter. What an extasy was he in? Leaped for joy: yea danced with all his might, at the tran­slation of the ark. And again he says, I was glad when they said unto me, let us go into the house of the LORD. ^* Yea, the zeal of GOD's house eat him up.

KING Solomon not only worshipped GOD with others, but he himself lead the devotion; he prayed with and for his subjects, at that memorable transaction, the dedication of the temple. And seemed then to lay in a fund of prayers for them; that if in any future time, they should be brought into tribulation and distress, and should then pray to GOD; towards (the holy temple as a type of CHRIST) that the LORD would hear from Heaven, forgive and love them. ^¶

[Page 23]KING Asa commanded Judah to seek the LORD GOD of their fathers, and to do the law and the commandment. ^‡

HEZEKIAH, from the moment he began to reign, expressed his zeal for the service of GOD; he brought in the priests and levites to cleanse the house of the LORD. ^‖

AND good Josiah restored the true worship of GOD; not only in Judah, but in the ten tribes also: he repaired the LORD's house, and ordered the book of the law to be read. ^§

NO one, who allows religion to be beneficial to the state, can hesitate a moment, whether it be conducive to the publick interest, and good of mankind; for civil rulers zealously to concern themselves in promoting religion and vertue. And examples, especially in high characters, seem to carry in them the force of commands; for they are, eagerly copied by those in lower rank.

THIRDLY,

THAT civil ministers of GOD may reach the end of their institution, the good of mankind; 'tis requisite that they enact such laws, and form such political regulations agreeable to the constitution of the community, as are found necessary for [Page 24] the safety, peace, and good order of the state. For no community of any kind, however well formed, can exist in character; without laws and regulations suited to the state, and circum­stances of the body: whereby, every wholsome member of society, may find protection, and re­ceive benefit. For in a community wisely formed, and duly provided with laws, and all needful re­gulations for publick good; the weakest mem­bers are secure as the strongest; the poor as the rich; each having the strength of the whole community, for his defence and safeguard. To provide which, is doubtless within the province of the legislature; and the nature and well-being of society renders it necessary. And when this is done, and provided for by the legislative body; a good basis is laid, for social happiness, and pub­lick advantage;—especially, if to this there be added,

FOURTHLY,

A wise, able, and faithful administration.— Which conduces much to the publick emolu­ment, —the peace and happiness of society; and is absolutely necessary, to answer the great and good ends of government. When administration or executive power, is lodged in the hands of discerning, wise, and understanding men; who [Page 25] execute the trust reposed in them, with skill, fidelity, and unshaken fortitude, in the impartial administration of justice; they become a terror to evil-doers: as well as defend the cause of the just. They act then in character. For they bear not the sword in vain; but are servants, or ministers of GOD for publick good. For when a spirit of mercy and truth, by which iniquity is purged, ^¶ runs through all ranks and orders of men, in civil trust and power, even down to the lowest informing officer; it sensibly beats down the head of vice, and checks the abounding of iniquity. Transgressors will be afraid of the sword; nor dare resist the power. For there are doubtless many persons, of a vicious dissolute character; who do not submit and obey for con­science sake, yet would do it for wrath.—But if a system of the best laws be enacted and pub­lished, yet if treated with neglect, or undue exe­cution of them; the good ends of government cannot be obtained.

'TIS therefore necessary that there be set thrones of judgment: and they who sit thereon, be not only endowed with wisdom & understanding; but likewise despise the gain of oppression, and shake their hands from holding of bribes: and thence admi­nister justice with an impartial hand; whence [Page 26] the subject has a constitutional right to look for it. For he is the minister of GOD to thee for good.

HENCE saith the prophet Amos; let judgment run down as waters, and righteousness as a mighty stream. ^‖

THUS does the due administration of civil power, in the executive branch of it, discounte­nance and punish vice; and establish righteousness and truth: which conduceth much to the pub­lick good.—No doubt, but king Jehoshaphat viewed it in this light: who not only provided good laws, but looked well to the execution of them. He set judges in the land, throughout all the fenced cities of Judah, city by city; and said to the judges, take heed what ye do: for ye judge not for man, but for the LORD, who is with you in judg­ment. Wherefore now, let the fear of the LORD be upon you, take heed and do it. ^‡ — A noble example this, worthy of imitation.

And FIFTHLY,

THAT civil rulers may reach the end of their institution, (the publick good), 'tis expedient, that they countenance and encourage sobriety, tempe­rance, frugality and industry; so necessary for the publick peace, wealth and happiness. And like­wise [Page 27] duly frown upon, and check the opposite vices; such as intemperance, idleness, prodigality and dissoluteness; so hurtful to the publick and destructive to individuals. For these have a train of other vices, they are either connected with, or productive of; which prey upon the vitals of the state, sap the foundation of government, and produce much disorder tending to a general ruin. These are some of the sins of Sodom, which brought down the judgments of Heaven, to the overthrow of the city, and the destruction of its incorrigi­bly wicked inhabitants. Pride, fullness of bread, and abundance of idleness was in her. ^¶ To frown upon, and correct such vices and destructive evils, is within the magistrates claim; whose end is the publick peace and happiness.

GOOD rulers, assiduously attentive to their work, will view themselves under sacred obliga­tions, to exercise their vigilance and authority, to suppress vice; and encourage vertue in every species of it. For they are not a terror to good works, but to the evil. If thou do that which is evil, be afraid; (says the Apostle), for he beareth not the sword in vain; but is by office (as GOD's civil minister;) a revenger, to execute wrath upon him that doth evil.

To observe once more,

[Page 28]SIXTHLY,

CIVIL ministers, (as an ordinance of GOD) are for publick good, when they are suitably at­tentive to the duties of their respective depart­ments; devoting their time and talents, so far, as the business of government requires, to secure and advance the publick interest. St. Paul calls them GOD's ministers, attending continually upon this very thing. Being industrious to know the state of the community; and feel their relation to the subjects with a tender affection for them.

THUS did Jehoshaphat, by visiting his kingdom through all his dominions, in his own person; after he had done it by his officers. And by this practice, he became personally acquainted with the state of his subjects; corrected the disorders he found; and provided what he judged needful, for their future peace and happiness.^‡

WISE rulers will not fail of being publick be­nefactors, when they feel a benevolency of heart to their subjects; as nursing fathers, and guardi­ans of their rights and privileges:—when they are easy of access, by the lowest of the people in their distresses:—ready to redress their grievan­ces:—defend the poor, protect the widow and the fatherless.

THE business of government, becomes com­paritively [Page 29] easy, when they rule in the hearts of the people: who will then find it their pleasure, as well as duty, to yield a chearful subjection; not only for wrath, but also for conscience sake — When this is the happy case, government is well established. The subject will love, honour, and revere the magistrate. And rulers will hold the reins with case, and govern the affair of state with pleasure: proving themselves, to be civil ministers or GOD, for publick good to the peo­ple. And when their whole character is brought into view, it evidently appears, that the great and primary end of civil rulers as a divine ordinance, is, (next to GOD's glory) the good of mankind.

I HAVE now gone through with my proposed plan, in a doctrinal way; and the body of the discourse being so much of a practical nature, that I shall throw all the improvement I make, into those usual addresses, which custom has rendered decent on this occasion.—

To which we now proceed.

And here FIRST,

WITH all due deference to dignified charact­ers; and yet with a freedom becoming a christian minister: I shall address the honorable, the GO­VERNOR, the DEPUTY-GOVERNOR, the ASSIS­TANTS [Page 30] in council, and the REPRESENTATIVES of the freemen, convened in general court.

Honoured, and much respected SENATORS;

I HAVE attempted in miniature to bring into view, the nature and end of magistracy. The end for which you are advanced to seats of dignity, above your brethren; and the civil sword put into your hands as an ordinance or GOD: not indo­lently to sleep in the chair of government; much less, wantonly to exercise your power, for self­gratification and personal interest: but rather to improve it, with wisdom, vigilance and fidelity, for the public emolument.

THIS is the great, the worthy object, you are constantly to hold in view, as civil ministers of GOD, designed for publick usefulness—the good of mankind.

AND we would this day, gratefully acknow­ledge the smiles of Heaven upon us; that our po­litical fathers and guardians, hitherto, have pur­sued that noble object, with so desirable success: for that many worthy deeds have been done by them.

WE confide in your known abilities, and inte­grity of heart; that your patriotick fire will yet burn: so that the community of which you are [Page 31] a part, may long feel your benign influence, to their sensible happiness and real advantage. Then will they sit under your political shadow, with great delight.

THE return of this anniversary day of election, refreshes our minds with our ELECTIVE PRIVI­LEGES: when the suffrages of the freemen are brought into publick view; and the chief seats of government, filled, (by the good hand of our GOD yet upon us) not with strangers; but with our brethren; who will naturally care for our state.

HONORED sirs,

WE rely on your integrity and wisdom; and have a right to look to you, (under GOD the supreme RULER) and expect to receive benefit from the exercise of that power, with which you are invested. That according to your political skill, you will pursue those salubrious measures; best adapted to promote the publick weal, and reach the good ends of government; (security, to the persons and properties of the subjects:) for which purpose you are now convened, in your le­slative character.

'TIS not for me, (I am sensible) to put on dict­ator-ship. However, may I be permitted to ask, whether the state of the college, does not merit a share in your political deliberations; and claim [Page 32] your friendly assistance, to put it into a reputable condition: best adapted to answer the important [...]ds of its institution?

THIS honorable General Court, need not be informed, of the apparent necessity of a new edi­fice being erected, for the accommodation of the students; and thereby relieving them, of the pre­sent necessity, and great inconveniency, of crow­ding into private families as boarders.—

HAVE not both church and common-wealth, received signal advantage, from that source of light and knowledge; and might not more be yet expected, with growing increase; if that seminary, (the glory of the colony,) meets with sufficient en­couragement and relief, from the civil board?

IT is therefore, earnestly recommended to this honorable legislature, that they would form some plan, or come into some measures, as their wis­dom shall direct, for the building of a new col­lege; and the granting such other favours, as are found needful; for the future prosperity, of that school of the prophets. In doing of which, ('tis apprehended), rulers, would act in character, as civil ministers of GOD, for publick good to man­kind.—

But to proceed;

WOULD it be unseasonable on this occasion, to ask; Is there not a growing evil in this colony, [Page 33] worthy of the attention of our civil guardians, to provide a remedy for? I mean the surprizing number of law-suits; and their issues so often pro­tracted. The disadvantages of which, are too numerous and manifest, to need a rehearsal at this time. But should this wise legislature, pro­vide a remedy, for so destructive an evil; 'tis ima­gined, they would do real service to the govern­ment in general; and merit the thanks of the publick.

ONCE more, (with indulgence). Do not the times bespeak the attention of this honorable board; to devise some method, to prevent the multiplying of vagrant beggars, and idle persons, stroling up and down the colony? indangering our properties if not our lives too. Many of whom, are well able to support themselves, and benefit the publick, if put to labour: which it appears they have no disposition for, if they can find but a slender support without it.

THEIR beggary, and idle manner of spending time, breeds many vices, detrimental to the state: particularly, the temptation is strong, for lying and thest: which lead on to high-way robbery and murder. To prevent which, might not the civil fathers of the people act in character, and serve the publick to good purpose; by ordering such vagrants to be taken up, and put to service [Page 34] for a maintenance? Or if this be judged impo­litick: May I yet ask, Is transportation across the atlantick, practicable only from east to west? Can there be no such thing, as remittances made of a species, the greater part of which has pro­bably crossed the seas; in the despicable character of convicts? But 'tis readily submitted, to the superiour wisdom of this honorable legislature, to adopt the most salutary measures, for redressing our publick grievances.

WORTHY senators, whom I honour and re­vere; we confide in your pious regard for the honour of GOD; that you will carefully provide, all within your province, for the due observation of the LORD'S-DAY; with a constant attendance on the publick worship of GOD.

GREAT and important is the publick trust in your hands:—You will need the exertion of your superiour wisdom, and tried abilities; in your several departments; to comport with your cha­racter, as civil ministers of GOD, for publick good: and above all other dependencies, to make Him your trust and helper, who is Wisdom itself; and says, By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. ^† You will profitably con­template the message, which GOD sent to king [Page 35] Asa, Judah and Benjamin. The LORD is with you, while ye he with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. ^* On which important passage, the celerated Doct. Owen remarks; ‘That the pre­sence of GOD with a people, in special provi­dential dispensations, for their good; depends, on their obediential presence with him, in their publick administrations to his glory.’ And if this be the course you steer, while you conduct the business of the state, you will not fail of being a publick blessing to this colony. And if you are faithful to serve GOD, and your generation, ac­cording to his will, until death; he will not fail, to bestow upon you, a crown of life.

IN the next place, I shall turn to the ministers of CHRIST convened on this occasion.

MY reverend Fathers, and dear Brethren:

IS the great and primary end of the civil mini­stry, (next to the honour of GOD) the good of mankind? it is of ours, more emphatically so, by divine designation and appointment, as ministers of religion.

INDULGE me then, a brief attempt, to warm your hearts and my own, with a sense of the [Page 36] peculiar obligations upon us, to fulfil the sacred ministry, we have received in the LORD.

THE honour of GOD our SAVIOUR, who has bled and died for the sheep, is deeply con­cerned in it: our own, and the best good to the souls of men, depends much, on our hearty con­currence with the benevolent designs of redeem­ing love; and in advancing the honour of divine grace, in the salvation of men.

THE important and arduous embassage we have undertaken, demands our attention; our strict ad­herence to the sacred instructions given us: and with persevering fidelity pursue our work, while we have a standing in the LORD'S vineyard.

WE are to preach like dying men, to dying creatures; bound into the eternal world, to appear before GOD the judge of all: knowing that we may not long continue by reason of death. And shall not this, be a powerful stimulus, to redouble our diligence, with fervent application, to what­soever our hands find to do, that will turn to a good account, in the day of the LORD JESUS?

'TIS true, we are set for the defence of the gospel; and upon occasion, must earnestly contend for the faith. But we have no time to waste, in warm debates, about things not essential to a state of grace—divine consolation—an holy life—or eternal salvation. Which are apt to gender strife, and create alienation and disunion.

[Page 37]MAY we not more profitably, for GOD and man; unite our efforts, to bring the divine cha­racter into view, and that of fallen man?—to pro­claim the terrors of the LORD, against all un­godliness and unrighteousness of men:—to alarm the secure in sin—and point them to the city of refuge:—to unfold, and evince the doctrines of grace, the grand peculiarities of the gospel of JESUS:—to open to the view of our hearers, the gospel way of life;—acquaint them, with the terms of peace and acceptance with GOD, thro' the blood and merits of JESUS CHRIST; upon the plan of the new and well-ordered covenant; and besoech sinners in CHRIST's stead, to be reconciled to GOD; yea, compel them to come in, that CHRIST's house may be filled.

WE are to preach CHRIST, and his unsearch­able riches: and urge the importance of holiness, both in heart, and in life. And in order to which, evidence the necessity of a new heart;—of repen­tance towards GOD, and of faith in our LORD JESUS CHRIST. We are likewise, to inculcate the duties of social life; with every species of christian morality; and press the necessity of sub­jection to the civil magistrate, as an ordinance of GOD: and that, not only for wrath, but also for conscience sake.

LET us, reverend sirs, by united endeavours, [Page 38] strengthen the things which remain that are ready to die: And diligently watch for souls, as they who must give an account. And may we be honoured, as humble instruments, in turning many to righ­teousness. And when we are dismissed, from our labours in the LORD'S vineyard; may we then meet the rewards of the faithful, in GOD's eternal kingdom.

THE address will now close, with a few words to the assembly in general.

My brethren,

ARE civil rulers an ordinance of GOD, de­signed by HEAVEN for good to mankind? Then they are to be known and treated in character. Let none imagine, that 'tis characteristick of good rulers, to be all lenity and mercy; for such would not be for the publick emolument: the peace and good of society. But if thou do that which is evil, be afraid; for be beareth not the sword in vain. Nor may he do so. But he is the mini­ster of GOD by office; a revenger to execute wrath upon him that doth evil.

AS you are members of society, you are under obligations, as well as the rulers, to seek its good; in promoting the publick wealth, peace, and hap­piness;—to shun faction, and discountenance [Page 39] groundless surmises against the rulers of the peo­ple, which it tolerated, will tend to enervate the sinews of government; and much disorder the body politick. But rather, render unto all their dues: And follow after the things which make for peace, and things wherewith one may edify another. ^† That thereby you may strengthen the hands of the rulers, and render government both easy to them, and beneficial to yourselves: yielding sub­jection for conscience-sake, under the sweet and powerful influence of religion. Fear GOD, ho­nour the king, and pray for all in authority over us; that we may lead a quiet and peaceable life, in all godliness and honesty. ^* Depart from evil, and practice that which is good. Remembering, it is righteousness, that exalteth a nation; but sin is a reproach to any people. ^‖ Pray for the peace of Jerusalem; they shall prosper that love thee. ^¶ And happy is that people, whose GOD is the LORD. ^‡