IT is hard to find a more complicated charac­ter, in all the annals of time, than that of Solomon. The first part of his life presents us with the greatest instance of human sagacity, and wisdom, joined with a special regard to religion and virtue, but a second part was filled up with luxury and wickedness.

THE just portrait we have of this complex character, not only exhibits the impartiality of the sacred history; but is joined with a display of infinite wisdom.

GOD in his all wise providence, raised Solomon, to the very summit or worldly glory. There was scarce a single thing in all the rich variety of nature's garden, but he might pertake of at his pleasure. But alas! instead of improving the mercies he had to the glory of that God from whom they came; he laid the reins on the neck of his lusts, and gave a loose to almost every vain desire. This conduct of Solomon appears the more exceedingly criminal, when we consider his exalted station in life, which gave him a superior influence among men.

[Page 6]IT pleased the Lord however to magnify the infinite riches of his grace, in making this cele­brated king of Israel, a true penitent for all his sin. This occasioned him to write the book, of which the words now read are a part. This in­deed contains as full, and ample a confession as any we shall find extant upon earth.

BY this means the Lord has graciously left a sacred record, a standing monitor to the world. By which we are assured, that however great our abilities, however high our attainments in wis­dom and knowledge; or if we are raised to the summit of worldly honor and riches, yet that we are poor, fallible, changing creatures, whol­ly dependant on him that made us. By this we are assured that all plans and systems, founded in human wisdom, however we may think them placed on a sure basis, or arranged with the greatest coherence; yet they are subject to er­ror.

IT is often that the turning of but one leaf in the book of divine providence, makes us sen­sible, that the firmness of their foundation, is not sufficient to dissipate our fears; or prevent the disappointment of our most sanguine expec­tations. Well did the prophet say, Isaiah ii.22 Cease from man, whose breath is in his nostrils: for wherein is he to be accounted of. Again Psalms xxxix, 5. Verily every man at his best estate, is al­together vanity. This king of Israel, deeply sensi­ble of this humiliating truth and the madness of his own sin and solly while he anticipated the [Page 7] scene of trouble that must come upon his fami­ly and subjects by his means; was led, in our context, particularly to warn others of the changing, fluctuating state, of all men and things, in this sinful world: and of the great necessity of our engrossing in our affections some superior objects for delight.

ROVING in his thoughts, through the wild confusion, of a sinful world; he at length found the desired object, (viz.) The system of God's unchanging government, and the glory of his character displayed therein, for the good of being. Like the dove of Noah, he here found an ark of rest. Here he had found a system that could suffer no change. I know, says he, verse I4th. That whatsoever Gcd doth it shall be forever: nothing can be put to it, nor any thing taken from it: and God doth it that men should fear before him.

FURTHER to express his views, of its un­changing sameness, he makes use of the words of our text. That which hath been is now; and that which is to be hath already been, and God re­quireth that which is past.

THIS sacred passage, therefore, affords us this soul consolating doctrine; (viz.) that that eter­nal rule of righteousness, contained in God's moral government, and the ground of our ac­ceptance with him, is so infinitely perfect, and so well suited to the capacities, and circumstan­ces of his creatures, on every occasion, that it can admit of no change. But that which hath [Page 8] been the rule of our conduct towards God & our fellow men, and that which hath been the ground of our acceptance with God, is now; and that which is to be hath already been. And likewise that the same virtuous exercises, that were re­quired in past ages of the world, are required now.

FOR our further improvement of this subject on the present important occasion we shall ob­serve,

I. THAT the scheme of divine administration, both in its nature and requirements, is so suited to the capacities of men, that it is the indispen­sible duty, of all ranks of men, without dis­tinction, cheerfully to submit to, and obey God therein,

II. THAT this obedience only, can afford substantial and lasting satisfaction to the human heart.

III. THAT this obedience will qualify us to fill our several stations in life, as well in the civ­il as the ecclesiastical kingdom, to the glory of God and the good of our fellow men.

I. THAT the scheme of divine administration, both in its nature and requirements, is so suited to the capacities of men, that it is the indispen­sible duty, of all ranks of men, without dis­tinction, cheerfully to submit to and obey God therein.

THE nature of divine government is like its author, infinitely holy, just and good. Its holy nature is easily seen, when we consider its great [Page 9] end and design; which is to assert the rights of the Godhead, and invariably to vindicate truth and suppress falsehood: and that in a manner directly tending to the general good of being.

ONE very considerable branch of divine ope­ration, is to be seen in the creation of the world: in which there are creatures made of different ranks, and their different stations assigned them, exactly according to their various capacities. As we are favored with a rank among the crea­tures of God, what more immediately concerns us to know, is, our own station in the scale of being, and what is the business assigned us there­in.

THAT we are made rational creatures, capa­ble of contemplating upon and exploring objects presented to our view, is a truth, this respectable audience, will think it needless to use arguments to prove.

IF this be granted we are necessitated to be­lieve, that we are capable, in some measure, to judge of the quality of those objects; and feel ourselves consciously concerned, to estimate them according to their real value. The most valua­ble objects, therefore, that come within the com­pass of our speculation, justly merit our greatest attention. Nor can this be esteemed a hardship to a rational mind, if rightly disposed, Should we not indeed feel ourselves greatly injured, if we were prohibited contemplation, on the best ob­jects presented to our view, and were obliged to fill up all our searches and researches on an infe­rior good.

[Page 10]ONE part of the business, therefore assigned us in the system, and which appears well adapt­ed to our capacities, is to employ our thoughts in contemplating on, and in forming a right judgment of those glorious perfections of the Deity, which are so clearly manifested in his works.

ANOTHER branch of our work is, always to be employed in loving those objects that are made known to us, according to their real worth. THIS also is an easy yoke, well suited to our necks. That we are capable of loving objects of a moral nature, will hardly be denied: for as we cannot be delighted in objects that we can­not love, we either must allow that we are inca­pacitated for any higher enjoyments, than those which are merely natural, or that we are capa­ble, affectionately to embrace, the important ideas of holiness and virtue. If we admit the former, then we are driven to the disagreeable necessity of believing, that there are no objects for delight, afforded us in the universe, but those which our context and our own experience proves, to be as unstable as water, and intirely insufficient. If the latter then, we must allow, that our supreme affection and delight, ought ever to be placed on that God who is the essence of all possible excellence and glory.

THE principles of common justice dictate, that every being ought to be loved according to their real worth; as God therefore is the supreme good in the universe, he justly claims our su­preme [Page 11] affections. This is so well suited to our capacities, that if we rove in our affections through all the glories of this world, we shall find no rest; nothing permanent, no suitable ob­ject for delight: untiil we say with the Psalmist, Return unto thy rest, O my Soul, for the Lord hath deals bountifully with thee. Psalms, cx, 7. I am not insensible that the cavils of wicked men are often raised against the degree of this holy exer­cise which the divine law requires of us. But shall I ask, what is the extent of its requisstions? The Lord Jesus defines it thus, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul and with all thy mind, and thy neigh­bour as thyself. Matthew, xxii, 37, 39—On these two hang all the law and the prophets. This reduced to practice in heart, lip, and life, comprises the whole duty of man.

NOR can this justly be thought too severe; for there is nothing more required than all the heart, soul, and mind, that is, all the faculties that are given. And for God to give faculties to us ca­pable of virtuous exercises, and not require the use of them would be unjust, and directly mili­tate against the happiness of his creatures.

As to the love required to our fellow crea­tures, it is to love our neighbour as ourselves. This also is right and fit in the nature of things, for as every creature ought to be loved in pro­portion to its real worth, in the scale of being; and as our fellow men hold the same rank with us in the system, we ought therefore to love them as ourselves.

[Page 12]ANOTHER idea implied, in this obedience to God, is an unreserved submission to his sovereign will. This also is just and reasonable: for as with the all-wise and omniscient Jehovah, there can be no possible error, either in judgment or design, it is infinitely fit that he should have the sovereign disposal of all events.

NOR does this take any privilege from us; seeing we are capacitated to be happy only is a cheerful obedience to him. So long as we may rest assured, that the judge of all the earth will do right, it can never afford us any uneasiness that he should govern, unless we are unwilling that right should take place.

THIS leads us to see the necessity of faith in God, as another branch of our duty to him. By faith I mean, that a [...] of the mind, by which we affectionately embrace, and unreservedly rely, on the truth of God, which he has made manifest concerning his character and will: and those things which respect the relation we stand in to him, and our fellow creatures. No other evi­dence is necessary for the ground of this faith, than to be assured, that the doctrine proposed for our belief comes from God. That we are capable of believing the truth upon this evid­ence, will not be denied; and for finite crea­tures to call in question the testimony of the God of truth, is a crime of the first magnitude. Hence faith the apostle, I John v. I0. He that believeth not God hath made him a liar, because he believeth not the record God gave of his son.

[Page 13]FROM the whole it appears that the nature of the divine government, in all its demands upon us, is perfectly suited to our capacities, and ful­ly secures all our rights to us.

An impartial view of this made our Saviour say, Matt. xi, 29, 30. Take my yoke upon you and learn of me, for my yoke is easy and my burden is light.

WE cannot therefore call in question the most sacred obligations that all men are under without distinction, to obey these divine precepts: seeing it is a law that necessarily exists, in consequence of our relation to God, as his creatures, and not arbitrarily imposed on us, by him, as a sove­reign.

BY this time, perhaps, some may think, that the speaker has forgotten the doctrine we so of­ten hear from the pulpit, viz. that mankind are fallen, depraved creatures, wholly dead in trespas­es and sins. Indeed I have not forgotten so great a truth, which is not only asserted by an a­postle, Ephesians ii, I, but is always written in indelible characters before my eyes. But we wish however to have skill enough to distinguish be­tween the depravity of the human heart, and those faculties by which we are capacitated to o­bey God. The apostle hath well expressed the i­dea of depravity: dead in trespasses and sins. This death therefore cannot consist in reducing our natural faculties to a state or inactivity: other­wise we could not be active in trespasses and sins. [Page 14]Depravity therefore, must respect the disposition of the heart: and the sense is, that man, by his fall from God, has lost his original righteousness, and is now wholly and voluntarily opposed to virtue.

NOR can this justly be considered in the least degree to lessen our obligations: for it is not the virtue or vice that we possess, that is the bond of our obligation to God. Should a person guilty of treason against the state, be brought before this venerable court, and appear wilfully determin­ed to pursue his villainy, would they judge that the vileness of his disposition should exculpate him from blame? Would they not rather think that such a judgment would be taking sides with the criminal? Neither can the vileness of our hearts, be any just excuse for our rebellion against God our rightful sovereign.

IT may be said, if men are thus guilty, how is it God spares the criminal, and continues the world in its present state? I answer, only upon the plan of grace which respects the unworthy. This GRACE however is exercised in a way per­fectly consonant with the divine law and gov­ernment.

HERE we see the necessity of a mediator, to make atonement for sin. It can be thought but doing justice to the subject, to advert for a few minutes to the character and work of Christ as mediator.

ST. John in the beginning of his gospel gives in the following important account of the char­acter [Page 15]of Christ. In the beginning was the word, and the word was with God, and the word was God. All things were made by him, and without him there was not any thing made that was made. And the word was made flesh and dwelt among us, and we beheld his glory, as the glory of the only be­gotten of the Father full of grace and truth.

FROM hence we learn, that the Lord Jesus Christ is very God, that all created things were made by him, that he is of the one undivided of­fence, equal with God, and that he became flesh, or took upon him our nature; so that he is very man as well as God: also that this God-man is full of grace and truth. Full of the designs of grace and mercy to a guilty world, and fully de­termined to exhibit that grace in a manner that should assert the truth, respecting the rights of the Godhead, and the honors of divine law and government.

No less a character than this, is equal to the work of a mediator between offended justice, and the offending sinner. As sin is against an infinite God, there must be an infinite display made of his disapprobation of it: otherwise his character and government could not be vindica­ted. The creature being finite, this display could not be made, in the execution of penalty on the sinner, in any other way, than that the sentence should extend to an infinite duration of punishment. Hence we see why the sacred scriptures threaten everlasting punishment upon the wicked.

[Page 16]LET us pause a moment! What mean crea­ture, however exalted in the scale of being, that would not blush to attempt the unequal task, of making to atonement answerable to the demands of infinite justice? And should we not all shrink at the thought that divinity should change, and become a suffering advocate? Here all created intelligences are thrown into a con­sternation! condemnation to the criminal must sparkle in every eye! Until the complex char­acter of the God-man appears: who in his hu­man nature was able by his obedience, perfect­ly to illustrate the glory, and vindicate the honors of the divine precepts: and by his suffering and death, fully to disclose the divine righteous­ness in the penal part of the law. Although his sufferings were comparatively short, yet the infinitive dignity of his person was such, that he was able to bear the whole at once. In this o­bedience and suffering of Christ, we see a full display made, of that infinite rule of right con­tained in the divine law, and of God's holy in­dignation against sin.

HERE we see a way opened for God to exer­cise grace and mercy, to the sinner, consistent with the rights of justice. Through this atone­ment the Holy Ghost is sent down to renew the hearts of man, and bring them to acknowledge the rights of justice in repentance for sin; and by faith to trust alone in this complete righteous­ness of Christ for justification,—as the ground of our acceptance with God.

[Page 17]THIS will appear the more consistent, when we consider that the Lord Jesus, not only suffer­ed and died, but that he rose again from the dead; ascended up on high who is set on the right hand of the throne of the majesty in the heavens. Heb. VIII.I. And that all judgment is com­mitted unto him, and all power both in heaven and earth. This gracious prince therefore, is become the rightful legislator of the world. Seated on a throne of grace his government to­wards us is a gracious administration. Hence it is the world is spared in its present state, and a space allowed us for repentance.

BY this, I think we must be assured of our renewed obligations to love, fear and serve God, who has made such rich displays of himself; both as a God of grace and justice: and also, immediately, to repent of our sins, and believe the testimony which God hath given of his son. Otherwise our crimes will be greatly augmented in his sight. But it is time that I hastened to shew,

II. THAT this obedience only can afford sub­stantial and lasting satisfaction to the human heart.

That object in the universe that is of the most real worth, in its own essential properties; must be thought the most delightful object for our contemplation: if we are rightly disposed and can have access to the knowledge ot it.

THAT God is this supreme good, and that he has revealed himself to man as such, we have al­ready [Page 18] noticed. And as we cannot be delighted in things that we have no knowledge of, it must be essential to our happiness to employ our thoughts in contemplating on the glories of the divine character. To pass this unnoticed is al­ways to remain ignorant of, and destitute of de­light in, the greatest good.

AGAIN, however much we may know of the qualities of an object, yet if we do not love it, the more we know of it the more disagreeable feelings we have; love therefore, to those excel­lencies of the divine character which he has re­vealed, is essential to our happiness.

THIS leads us to observe, that if we know and love God as he is, infinitely holy, just and good; with whom there can be no possible error, either in judgment or design; we cannot be happy un­less we freely resign the disposal of all events into his hands. And to be deprived of believing it such a being, would be to prohibit our confi­dence in the supreme object of our delight.

FURTHERMORE, he who walks in this obedi­ence, f [...]ly choses God for his portion, and the chief object of his delight. Here he has an in­heritance that is incorruptible and that fadeth not away. In this he is not subject to disappoint­ments as others are; though he may be disap­pointed in creature good, yet he can say with the prophet, Heb. iii, I7, I8. Although the figtree, the vine, the olive, the [...] and the flock should fail, yet will I rejoice in the Lord, I will joy in the God of my salvation.

[Page 19]As the divine law and government contains a perfect rule of right, it can never operate to the disadvantage of any one, that is an obedient sub­ject. And as it is below the dignity of a ration­al conscious mind to be happy in opposition to right, it is easy to see that a conformity to the divine law is essential to our happiness. Indeed it is impossible for a man to be happy without the temper of mind that the law requires, viz. love or real benevolence; if we have not this we must be possessed of its opposite; unless we ad­mit that we can fall into a state of entire indiffer­ence, and without any affectionate regard to any being whatever, which would be to fall below the rank of rational creatures.

THE opposite to benevolence is to estimate our own happiness, and the gratification of our own desires, above the honor of God, and the good of being in general. How miserable such a per­son must be! having set up himself in opposi­tion to the divine glory and the general good of being, in the promotion of which all events must finally terminate: every event therefore in the universe must necessarily operate against him, and fill the mind with [...] co [...]usion and guilt: unless at times (while in this world) the mind is amused, and the conscience lull'd asleep, in the gratification of animal sensations.

BUT on the contrary, how happy is that soul, which glows with supreme love to God; and with undissembled benevolence to being in gener­al. And while he rests assured that the allwise [Page 20] legislator of the world governs in the best man­ner, he delights himself in the sweet employment of glorifying him, and doing good to his fellow creatures. Thus, while the mind is released from the narrow circle of selfishness, it can rove in the extensive fields of truth and righteousness, and partake of the sweet fruits of holiness and vir­tue.

This benevolence to being in general, must include our love in particular to those of our own species, with whom we are more immediately conversant, and to whom we are more particular­ly called to administer good. And who can but see what a heaven upon earth we should have, if this disposition was to govern in families, neigh­bourhoods, towns, and kingdoms.

AGAIN, as without repentance towards God, and faith in our Lord Jesus Christ, we cannot please God, this also must be essential to our happiness. By repentance we turn from sin un­to God, and cheerfully submit to his government: By faith we affectionately embrace, and unreserv­edly rely on the characters, offices and work of Christ as mediator, and receive his righteousness, as the alone matter of our justification: through which we receive the free pardon of all our sins, peace of conscience, and joy in the Holy Ghost.

THIS righteousness is an everlasting righteous­ness; that which man had in his first state was not so, That righteousness he destroyed by dis­obedience. if we indeed were to be set back a­gain upon the soul of creature righteousness, it [Page 21] would not be fit that an absolute promise of eter­nal life should be made us upon it: for we might destroy it again by sin, and become un­righteous. But this righteousness, compleated by a redeemer, will everlastingly secure the hon­ors of infinite justice, while gra [...]e is displayed in our redemption and justification. We see there­fore, that here is a permanent foundation for hope and delight.

FURTHER, to illustrate that our happiness is connected with obedience to God, we may ob­serve, that it unites us with, and engages us in, the same cause that God himself, the holy angels, the glorified spirits in heaven, and all the virtu­ous on earth are engaged in. The cause I mean is that of truth and righteousness. If therefore we are heartily engaged in this cause, we are in fellowship and agreement with them. Here we may rest assured of the divine approbation and protection. Here we shall share in the kind of­fices of angels, as ministering spirits, sent forth to minister for them who shall be heirs of salvation. In this also, we shall enjoy the prayers of all the saints upon earth, and the good wishes of those in heaven. We may say then with the apostle, Rom. viii, 3I. If God be for us who can be against us.

In this righteous cause we are assured of vic­tory over all our enemies, and that they must fall victims to divine justice, in the end, unless we admit, that God, at last, will suffer virtue to be­come a prey to vice, and truth to falshood. We come to observe,

[Page 22]III. THAT this obedience will qualify us, to fill our several stations in life, as well in the civil as the ecclesiastical kingdom, to the glory of God and the good of our fellow men.

RIGHT views of God and his government, gives us right ideas of holiness, truth, righteous­ness and justice, administered according to the true principles of benevolence. That these are the principles on which all governments ought to be administered, will not be denied. That a competent degree of knowledge therefore, in this divine system, is needful in order to the right ad­ministration of government, is equally obvious. If then we have so filled up our searches and re­searches, as to have obtained a good degree of ac­quaintance with this infinitely perfect system, it will follow what we have acquired one very im­portant qualification, to be useful either in church or state.

PUT on the contrary, to remain ignorant of this, is always to remain ignorant of what is right; and consequently not qualified to do right. Such ignorance as this is the cause why some men are to anxious to be promoted in places of pub­lic trust. Puffed up with a sense of their own importance, and stimulated from pecuniary mo­tives, they eagerly rush into important stations in life, ignorant of the great business they under­take; and without any proper concern, either for the glory of God, or the good of society.

THE parable of Jotham, as in Judges, 9th chapter, gives a just portrait of such characters; [Page 23] for while a becoming diffidence possessed the minds of those worthy characters, who may fitly be compared to the olive, the figure and the vine; yet the bramble, not only destitute of those sweet fruits so useful to mankind, bur are full of pricking thorns, was ready to accept the office of ruler over the trees. Brambles indeed are such selfish rulers! and experience often makes good the prophet's words: The best of them is as a brier, and the most upright is sharp­er than a thorn hedge. Micah vii, 4

BUT those, whose real merit brings them to posts of honor, feel feasible that they have need of wisdom and prudence, need to ponder the paths of their feet, that they might so steer the helm of government, as to run clear of those fa­tal bars, that always lie in the narrow gulf of a wicked and selfish administration.

BUT knowledge only will not complete a vir­tuous character; love also to the truth we know is an essential qualification: for as we are gener­ally governed by the supreme object of our de­light, we shall never make it our chief concern to fill our several stations among men, in con­formity to the divine character and will, unless he has our supreme affections. I do not say but that an unregenerate man, or one who has not true love to God, may be useful in civil society, and do many noble things, both in the legisla­tive and executive departments, or that he may not do valiantly in the martial line, and in many other respects.

[Page 24]WICKED men are not only often restrained, by the all powerful influence of Jehovah, from those vicious acts, which would be hurtful to so­ciety; but are sometimes influenced, contrary to the general bias of their minds, to do things that are for the general good. But this by no means argues, that we should tempt God, by filling the important places of public trust with wicked men. Neither does it argue, but that the truly virtuous mind is the best qualified to serve the public.

WHAT should we have left of a truly pa­triotic character, i [...] we subtract from it all love to the perfect rule of right, and the general good of the people? He might indeed have great na­tural powers, and large acquired abilities, an ea­sy powerful and pathetic address; but does not love to use them for the general good of society. We cannot but fear the consequences of promot­ing such a character. But when we see a man put into office, who possesses a real spirit of pa­triotism, it is with pleasure that we anticipate the happiness we expect to enjoy under his ad­ministration, as a minister of God for good to the people.

SUBJECTION to divine sovereignty, is also a useful qualification for men intrusted with the af­fairs of state; otherwise in the most trying and critical circumstances of government, he is lia­ble to be thrown into anxiety and confusion: which will unfit him for those manly exercises which the important duties of his station calls for, in so interesting a period.

[Page 25]As the character, offices and work of Christ, gives us the greatest and richest display of the divine character and government; we can but think that faith in him, is at least a very use­ful qualification for a civil officer. Without this it is impossible to please God: because if we do not believe God, we do not put confidence in, nor rely on his testimony, but practically say that he is a lier, which can he thought no less than an insult upon his INFINITE MAJESTY.

WE may not expect therefore than an unbe­liever will ever act from the principles of true be­nevolence, in any thing that he does. But more especially we cannot expect it, from those who are so lost to all virtue, as to openly treat the character, offices, and work of Christ, as medi­ator, with contempt. Especially when we con­sider then so hardened in sin, as to rise in oppo­sition to the testimony of God the Father, Son and Spirit; and in opposition to the testi­mony of angels, of prophets, apostles, and all the saints in every age of the world; also a­gainst the miraculous operations of the Holy Ghost, to confirm the divine mission of Christ, and his apostles; and against all the corroborat­ing testimonies of divine providence, in almost every age of the world.

I DO not say, indeed, but that even those in­fidels, (under the restraints before mentioned) may do many things that may be for the public good. Yet I think that we cannot deny, but that a truly virtuous and benevolent mind is bet­ter [Page 26] qualified to manage the great affairs of gov­ernment, on which the general good so much de­pends.

AGAIN it is easy for an unprejudiced mind to see, that the temper and practice inculcated by the gospel of Christ, is essential to the good of society, viz. love to God and man, subjection to the divine will, faith in the system of righteous­ness and truth: also meekness and humility, calmness and patience, a desire to forgive injuries, and to do by others as we would that they should do by us. These things if reduced to practice, will make the child obedient to his parents, the parent to bring up his children in the nurture and admonition of the Lord; and makes the subjects yield all due submission to magistracy as an ordinance of God: and the magistrate to fill his important station, as a minister of God for good to the people. And who will say that these are not excellent qualifications for a civil officer.

IT is objected, that in many instances, those rulers who have made the highest profession of the christian religion, have been the most tyran­ical and cruel.

THIS I will not undertake to deny, but it is however to be remembered, that a profession on­ly of religion, is very different from the real possession of it in heart and practice. Had those antichristian rulers (as I must call them) have been as much concerned to be governed by reli­gion, as they were to govern it by the civil [Page 27]sword, they would never have invaded the sacred rights of conscience in the manner they did. But making religion a mere engine of state policy, and setting up its ministers to be supported by the civil arm; their office soon became a place of worldly honor and profit. This occasioned persons of superior advantages in life, merely from pecuniary views, to invade the sacred of­fice. And what was the event but a scene of horrid priest craft, attended with pernicious conse­quences. This I think however, is so far from any just objection, that it rather argues the ne­cessity of pious and christian rulers. Such in­deed, as have so sacred a regard for the rights and liberties of the people, both civil and re­ligous, as that they will seek to preserve them inviolate.

I AM far from wishing to have America in­volved in the great error of blending the gov­ernment of church and state together. But I heartily wish that all [...] may be truly virtuous, and such as [...] in the fear of God.

THEIR superior influence among men argues the necessity of it, their examples have great in­fluence upon the common people. One vicious magistrate will do more towards corrupting the morals of the people, and lessening the energy of government, than [...] others. Such is the depra­vity of men, that we shall scarce ever find a magis­trate that is openly vile, but he has a number around him, that are glad to follow his pernicious [Page 28] examples; and however such magistrates may do good in some things, yet the hurt they do e­ventually, far exceeds all the benefit we receive from them.

THE nature of a republican government, is a­nother argument why virtue should be consider­ed as a necessary qualification for a civil ruler. It is observed by an ingenious author, "that in despotic governments, the force of education is to inculcate fear; in monarchal governments, to inculcate honor; & in republican governments to inculcate virtue." This is true, for virtue is the basis of a free and republican government.

THIS virtue in the people principally consists in three things. Ist. In forming a constitution that is a proper basis for a virtuous government. 2d. In choosing virtuous rulers to administer upon it. 3d. In a cheerful submission to their righte­ous administration. But this golden chain is at once broken, unless we admit that virtue is a ne­cessary qualification for a civil ruler.

FROM the whole it appears that the more we are conformed to the unchanging, and perfect rule of righteousness, the more solid and sub­stantial happiness we have, and the better we are qualified to do good to others. What remains therefore is some reflections in suitable address­es.

OUR chief magistrate justly claims our first attention.

May it please your excellency,

IT is with pleasure we behold you as God's minister [Page 29]for good, to this great and growing people: your often and repeated election to the highest; fear in this commonwealth, gives you the greatest assurance of the love and confidence of the people. May it ever be with grateful ac­knowledgements, that we as a people reflect on the goodness of our God, that has raised up one from amongst us, of our brethren, who was a­ble and willing to take us by the hand in our in­fancy and weakness, and safely lead us forth in­to the brilliant fields of liberty, peace, and good government; until we have justly merited the approbation and esteem of our sister states, and are accounted worthy to hold a seat in the government of the great and growing empire of America.

MAY it still please the great benefactor of the world, to scatter light in your paths, and safely conduct you through the many difficulties that attend the important station, that God and your brethren have called you to. We can assure you our most fervent prayers, that you may be succeeded in all your efforts to promote the general good of the state; and in giving prop­er energy to government.

YOUR excellency is sensible that while you have the approbation and esteem of your breth­ren, it is of the last importance, that all the ser­vices done to your country, are done from such motives, as will meet the approbation of him, who is the great [...] of all hearts, and be­fore whom [...] of men must appear to [Page 30]give an account of the deeds done in the bo­dy.

SELF EXAMINATION well becomes one who fills the chair or state. A wrong temper of mind seldom fails to misguide the judgment; the con­sequences of which are the more fatal, in propor­tion to the trust reposed in us. A mistake in the helmsman often proves fatal, both to the ship and all on board. The wise magistrate therefore, will examine his own heart, and will ascend the throne of power with the prayer of the psalmist. Search me O God and know my heart; try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way ever­lasting.

FOR one who fills the chair of state, to have the motives of his actions, enclosed in the dole­ful dungeon of selfishness and pride, in which there is no light, for right judging of matters, but what forces its way through the dreary gra [...]es of a stifled conscience, is far below the dignity of his station. And to die in such a state, is to go from a throne of power, and seat of judgment on earth, to be judged as a guilty criminal, at the bar of almighty God.

BUT on the contrary, if his eye is single to the glory of God, his whole body is full of light, and his patriotic breast will glow with desire for the general good of his subjects; who are made to rejoice under his faithful administration. Your excellency, therefore, will feel the importance of being personally virtuous in heart, lip and life; [Page 31]otherwise your sacred office, of so much con­sequence to the state, will not appear with that re­al importance which it deserves, and which is ne­cessary to give proper energy to government.

MAY the Lord grant you grace and wisdom, to fill the important station you hold, to his glo­ry and the people's good. That you at last may close a life of long usefulness here, with the ap­probation of him, by whom kings reign and princes decree justice.

SHALL I be indulged, while I include your ex­cellency in an address to his honor the lieutenant governor, the honorable council, and house of representatives.

VENERABLE AND RESPECTFUL RULERS,

You are this day, by the free suffrages of your brethren, vested with the full power of legislation for a great and growing people: the oath of God is upon you, to maintain the sacred principles of our constitution. You have bound yourselves, by all that is sacred, to the faithful discharge of your office. In addition to your oath you will feel the sacred injunctions of the divine law, which must necessarily exist as long as truth remains sacred.

THIS law of love to God and man, is essential to a truly patriotic character. It becomes you therefore, as men, as citizens, and especially as rulers, to examine your own hearts, whether you have true evangelical repentance towards God, and that faith in our Lord Jesus Christ that works by love and purifies the heart. Be assur­ed [Page 32]venerable [...]s, that without this, although you may do many things that may be of public utility; yet they will nor be done from such mo­tives, as will meet the approbation of the great judge of all hearts.

YOUR honors will also feel sensible, that your own importance as [...]rs, the goal of society, and the energy of our excellent government, much depends on your being cloathed with prac­tical piety.

FOR those who are concerned in enacting laws, suitable for the regulation of our conduct in civ­il life, to be guilty of wronging their creditors, by keeping them out of their just dues, or by over reaching, cheating and [...] their neighbours; or in any other way to injure their fellow citizens, in person, name or estate; is in fact practically to say, that the laws they have made are not worthy to be regarded: which can never fail to lessen the energy of government.

A WISE magistrate will let a constant guard over the words of his mouth; that with a becom­ing moderation, he may express his resentment of injuries done [...]; and have all his language such as shall [...] to prevent others from an un­civil, profane was of treating their fellow citi­zens. A magistrate that is rough and profane in his language, is a monstrous character. He is not civil himself, and we cannot expect but that the practice, at least, will do [...] in the commu­nity. He is not the gentleman, for any person of sense knows, that a rough profane way of [Page 33] treating mankind, better fits the character of a clown than a gentleman. Can I suppose myself in danger of giving offence? No, I cannot think that so respectable a body, as I am now called to address, will think me too severe in centuring so great an evil: especially seeing it so much prevails in our land at the present day.

We, your children, shall look up to you as our political fathers, that all those officers who come under the direction of your wisdom to ap­point, will be such characters as shall do honor to their office. Such as are men of integrity and uprightness. Such as shall make conscience of executing the law on offenders, and such whose examples shall give energy to government.

THE institution of learning is of great conse­quence to a tree people. Grateful acknowledge­ments are justly due to our wise legislators, whose liberal and friendly exertions, has given so early a birth to an institution of this kind, in this infant state. The tender mother of this promising in­fant, will never forget her sucking child, but will nourish and cherish it; from whom she may justly expect protection and support in her riper years.

As religion at all times, is a matter between God and individuals, your honors will never think it within the limits of your legislation, to dictate the conscience of a single individual. The unchangeable law of righteousness, forbids us to delegate such a power to any man, or body of [Page 34] man, either in church or state. I do not wish however, to countenance those, who through [...]ea [...] of religious tyranny despise good order in socie­ty, and reject those friendly aids to the cause of our holy religion, which may justly be expected from our political fathers. Neither would I wish to be found with those, who with for religious es­tablishments by law; which never fail of perni­cious consequences both to church and state.

As a man, it is the duty of a magistrate, to befriend the cause of religion in the profession and practice of it. As the head of a family he should maintain family worship, and bring up his children [...] nurture and admonition of the [...]

PERMIT me here to introduce the words of an ingenous author^*, whose learning and experi­ence adds weight to his sentiments. "As a ma­gistrate he should be a nursing father to the church of Christ, by protecting all the peace­able members of it, from injury on account of re­ligion; and by securing to them the uninter­rupted enjoyment of equal religious liberty." And after observing the necessity of union in the state, he adds, "On the other hand, if the ma­gistrate destroys the equality of the subjects of the state on account of religion, he violates a fundamental principle of a free government, es­tablishes a seperate interest in it, and lays a foun­dation for disaffection to rulers, and endless quar­rels among the people."

[Page 35]THIS however, by no means prohibits the civ­il magistrate from enacting those laws that shall enforce the observance of those precepts in the christian religion, the violation of which is a breach of the civil peace ; viz. such as forbid murder, theft, adultery, false witness, and injur­ing our neighbour, either in person, name, or es­tate. And among others, that of observing the Sabbath, should be enforced by the civil power. Otherwise, those irreligious persons who are so lost to virtue, as neither to regard divine wor­ship, nor the time appointed for it, will not only interrupt us, by coming to our houses in our ab­sence, and drawing off our children from good order and family government, but will also, in attending to their worldly business, disturb us in the hours of our most solemn devotions to God. And this is not all, but tyrannical and cruel masters will be allowed to subject their servants to a constant series of labour, without proper time to rest, or attend to the important concerns of a future world. One reason given by Moses for keeping the Sabbath, was, that thy man ser­vant and thy maid servant may rest as well as thou.

As to the aid of the civil power to force men to support gospel ministers, I humbly conceive that it never can be necessary. This they will do freely, unless it is contrary either to their con­sciences, or wills; if contrary to their consci­ences, to force them is the worst of tyranny, if [Page 36] contrary to their wills, like Peter's sword it cuts off the ear, and fills the mind with prejudice a­gainst both the doctrine and the preacher, and of course does hurt to the cause of religion. All such as are friends to religion, are heartily wil­ling to comply with those plain injunctions of heaven, that require the honorable support of gospel ministers. And if we would make them religious that are not, it is a poor way first so be let them by cutting their purse-strings with the civil sword, which lays a fatal bar against our having access to their consciences afterwards. I appears therefore, that as religion is a benefit to society, that forcing men to support its min­isters, is a damage both to church and state.

MAY the great legislator of the world honor you with his divine presence and blessing, and prefine over you in all your deliberations: that the people may rejoice under your wife and vir­tuous administration, and you be so happy at last as to meet the approbation of him, who is king of kings, and lord of lords.

SHALL I be allowed a few words to this re­spectable audience in general,

FRIENDS AND FELLOW CITIZENS,

THROUGH the infinite goodness of God, we as subjects of America, enjoy the precious jewel of liberty, which is of more worth than mountains of gold. How doth it become us to adore and praise that God who has exalted us in privileges above any other nation in the world. It we [Page 37] would have these blessings perpetuated to us, let us make it our chief concern to walk worthy of them. Let us examine our own hearts, whether we love the perfect system of ihe divine govern­ment, and delight in subjection to it. The more we are subjected to this perfect rule of righit, the better we shall be qualified to perform the vari­ous duties we owe to God and our fellow man.

BUT if we live and die enemies to God, by wicked works, although we may here enjoy na­tural liberty, yea we must go at last to the dread­ful confines of eternal darkness and despair. But if we live the life we now live in the flesh, by the faiht the Son of God, we shall receive that grace, through his worthiness, whereby we may perseve in well doing, unto eternal life and lib­erty above.

LET US then strive to fill up our remaining moments, in love to God and man, and in subjec­tion to ihe examples and precepts of our divine redeemer. And as virtue is of so great necessity for civil rulers, let us not sacrifice our country and privileges, either by inattention to whom we elect from one time to another, to rule over us, or by knowingly appointing such as have not a regard to religion and virtue. Let us also yield due submission to magistracy as an ordinance of God. Rendering honor to whom honor is due—and fear to whom tear.

[Page 38]MAY the Lord of heaven bless rulers and rul­ed, ministers and people, that we may all lead quiet and peaceable lives, in all godliness and honesty.

AMEN.