THERE is no principle of human na­ture that is, in a general way, more powerful than a principle of honor. When a man apprehends his honor at stake, he will readily risque every thing that is dear to himself to defend it; and will even sacrifice his life in the cause. This is, most commonly, at the bottom of all the wars, commotions, and bloodshed, that are at any time in the world. In the support and defence of this, thousands have bled and are still bleeding. To assert and maintain, to sup­port and defend the pretended honor and dignity [Page 6]of the crown of Great-Britain, they have already expended millions, and have hazarded the lives of thousands; yea, thousands and thousands have already fallen in the field of battle; and they have spread desolation, ruin and distress amongst numbers of the innocent inhabitants of America. If we enquire, how it can be possible that a nation can be so void of natural affection, and can conduct as tho' they were destitute of all feelings towards their fellow creatures and their brethren according to the flesh, besides those of malice and rancour; we shall find that it is a principle of honor that continually impels then, that it is a principle of honor that overpowers every other affection of the mind, and hurries them [...] such acts of outrage, cruelty and vengeance. Surely we might be ready to think that if a principle of honor will produce such bitter fruits as these,—it is will overpower the principles of compassion and benevolence in mankind towards their fellow creatures, and event those of their own kindred; that if a prin­ciple of honor will operate in this manner, it is an evil and pernicious principle.

BUT mankind are most evidently actuated by a false principle of honor, in pursuing such a line of conduct. What they aim at as their honor, is indeed their greatest reprouch, and ter­minates in their burning shame. A principle of true honor is a most excellent principle— [Page 7]It is truly laudable and well pleasing in the sight of God. When a person or a people are ambitious of that wherein their true honor con­sists, they are then engaged in a most laudable and excellent pursuit. So it is pointed out by the observation of the wise man in our text, Righteousness exalteth a nation. He meant, most surely, to mention this as a powerful motive to exite a people to follow after righteousness. It is as tho' he had said, What nation or people are ambitious of true honor? let them seek after righteousness, and this will be a dignity and an honor unto them.

AND now to trace the design of these words, and to improve them in a manner suitable to the occasion before us, I would here endeavor by the divine assistance,

I. To shew what the wise man means by that righteousness which exalteth a nation.

II. POINT out the reasons why this righte­ousness will exalt a nation.

III. CONCLUDE with those addresses that will naturally arise out of my subject.

I. I AM to shew what the wise man means by that righteousness which exalteth a na­tion.

[Page 8]WHEN the wise man speaks of righteousness exalting a nation, he has a most evident refe­rence to the general character of that people of which the nation consists. That righteousness may exalt a nation, the generality of the people of which the nation consists must be visibly possessed of it; so that it may be said of such a nation, that it is a righteous nation, a nation that loveth righteousness and seeketh after it. This is of absolute necessary, in order that righteousness may exalt a nation. Righteousness must form their general character. It will be of no avail to any such a purpose for many individuals among a nation or people to pursue after righteousness, whilst the nation in general, and the people at large do visibly give a loose to sin, and iniquity reigns triumphant amongst them. In such a case, altho' as to individuals there may be seven thousand amongst that peo­ple that have not bowed the know to the image of Baal, yet as a people they are destitute of that righteousness which exalteth [...] and are a sinful people, a people ladem with iniquity. And now that righteousnes which exalteth a nation, taken in this view of it, implies

1. THAT the people, as such, do pay a sacred regard to the worship and ordinances of God.

[Page 9]THIS is one essential token and test of a people's being God's visible people. It is such an essential test and token of it, that without it a people cannot be said to be God's visible people. When it once comes to this among a people that they openly forsake the worship and ordinances of God, they do then openly cast off the badge of their being his visible people; they openly renouce their visible relation to him as their God, and declare, as in open language that they will not have him to reign over them. When God instituted his woship to be observed by his people, he instituted it as a sign and token that his people were visibly his, that he was their king and lord, and that they were his subjects and servants. So it is expressed in Exod. 31.16, 17. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath thro' out their generation for a perpetual covenant. It is a sign between me and the children of Israel forever. This was the design of the institution of the sabbath. It was to be a sign between God and his people; a token and pledge that they were his visible people; that he was their su­preme King and Lord, and that no other lords besides him had the dominion over them. And now if this is what is enjoined upon a people by the ordinance and appointment of God as an essential taken and pledge of their being his visible people; then surely it is essential that a people do sacredly observe the worship and [Page 10]ordinances of God, in order that they may be visibly possessed of that righteoussness which ex­alteth a nation.

IT is evident from the very light of nature, that the worship of God is a duty of sacred importance. Hence the Apostle observes con­cerning the very heathens, that because they did not like to retain God in their knowledge, and neither would worship and glorify him as God; but turned the glory of the incorruptable God into an image made like unto corruptable man, and served the creature more than the Creator, who is God over all blessed forever;—that for this cause God gave them over to a reprobate mind, to do those things which are not convenient. Which evidently implies that the very light of nature laid the heathens under sacred obligations, to observe the worship of God. They were visited with the most awful judgments, because they did not worship and glorify God as God. But surely they were never punished by a righteous God for violating those obligations they were not under. Forasmuch then as they were pu­nished in such an awful manner as to be given up of God to a reprobate mind, because they did not worship and glorify him as God, it is a full demonstration that they were under most sacred obligations to observe the worship of God, and to glorify him as God. And now surely if those that had no other than the light of [Page 11]nature were under such sacred and inviolable obligations to worship and glorify God, as that their wilful neglect of this did provoke God to give them over to a reprobate mind; much more is that people under the most sacred obli­gations to this, to whom God has made known has will by shewing them his judgements, and giving them his statutes. God has enjoined upon his people in his word, by all that is solemn and sacred, as a duty of the highest importance, that they should have no other God before him. This is the first law of his kingdom. And this command does, by clear implication, carry in it, a most sacred injunction to observe the worship of God, and to pay our homage unto him according to his institution and appoint­ment. When the will of God is so clearly made known unto us in reference to this mat­ter, that people do surely bring the most awful guilt upon themselves who neglect the worship of God, and who do openly refuse to glorify him as God. The worship of God is an open practical acknowledgement that he is our only supreme lord and King; and of consequence for a people to refuse to worship and glorify him as their only supreme lord and king, is an open renunciation of their allegiance unto him; it is an open declaration that they will not be in subjection to him, and will not have him to reign over them. Under this view of the matter, we need not wonder that God should declare him­self [Page 12]so awfully displeased with his people of old, whenever they forsook his ordinances, and turned their backs upon his worship. This is ever mentioned by God as an iniquity of the deepest dye; and for this he ever manifested his and anger against his people in a series of the most awful judgments. And hence, whenever a pious king came upon the throne of Israel, and set himself to bring on a reformation among the people, his first care was always exercised in rectifying the abuses of God's worship. Never was there a reformation bro't about amongst that people where this one thing was neglected. 'And in proportion as a reformation ever takes place among any people in any age of the world; and to the same degree as true religion does visibly prevail among them, it will be seen in that people's paying a sacred regard to the worship of God.

WE are under the same obligations to the worship of God as the children of Israel were. For the grand reason why they were under such obligations was because God was their God and redeemer. And if he is our God and redeemer, we are under the same obligations to worship and glorify him as God; and our forsaking his worship will be equally odious in his sight. If we do, in this manner, disown and renounce our visible relation to God; he will disown and renounce his visible relation to us as his peo­ple; [Page 13]and as he has done to his people of old, to the seven churches of Asia, and to all that eastern world where christianity once flourished in its glory; so will he do unto us, by visiting us with one judgment upon the back of ano­ther, until he has cast us off from being his people.

I proceed to add,

2. THAT that righteoussness which exalteth a nation implies that a people do set themselves to dis­countenance and bear down all fraud and op­pression.—Every degree of fraud and oppres­sion among men is an abomination unto the Lord; because it is a most flagrant violation of those obligations mankind are ever under to each other. Mankind are under the most sa­cred obligations to conduct towards one another under the influence of a temper of universal love and benevolence, by doing to others as they would that others should do unto them. This is the law and the prophets. It is what the law en­joins, and the prophets have constantly taught. And there is no way in which mankind can be guilty of more flagrant and daring violations of this command and injunction than by acts of fraud and oppression. And hence, when fraud and oppression become general among a people, It is most evident that that people are desti­tute of that righteousness which exalteth a na­tion. [Page 14]The character that evidently belongs to such a people, is that of a sinful people, a peo­ple laden with iniquity. And hence, if a people would be characterised a righteous people; it is of absolute necessity that they set themselves to discountenance and b [...]ar down all fraud and oppression among them.

Now this implies,

1. THAT such a people are always regulated and governed by a system of laws that are found­ed in righteousness.

IT implies that the legislative rulers among them are themselves careful to frame such a system of laws as are in their nature calculated to discountenance and prevent all unrighteous­ness, fraud and oppression among a people. For this purpose it is always a matter of the most sacred importance that the rulers of a people be just men, that fear God and hate co­vetousness. For if they that rule a people be men that love the pleasures of sin or the wa­ges of unrighteousness, it will be in vain to expect that they will make it their aim to e­stablish a system of laws to discountenance ini­quity, and bear down vice and oppression. The state of that people will immediately represent that spoken of by the wise man, Eccl. 3.16. Moreover I saw under the [...] the place of judg­ment, [Page 15] that wickedness was there; and the place of righteousness, that iniquity was there. For [...] they that are appointed to rule among a people are such men as have no fear of God before their eyes; they will be so far from discountenancing iniquity and oppression among a people, that they themselves will practice op­pression, and openly countenance it by their conducted as the wise man round upon his own observation, as it is ex [...]r [...]ssed in Eccl. 4.1. So I returned and considered all the oppressions that are under the sun; behold the tears of such as were oppressed, and they had no comforter: and on the side of the oppressors there was power, but they had no comforter. If the rulers of a peo­ple do themselves love iniquity, and are deter­mined to live in the open practice of any vice or abomination, it will be their desire and en­deavour to have such practices become fashion­able and customary. And if they frame a sy­stem of laws that have any aspect upon pro­moting virtue and religion, and bearing down vice and immorality, they will be careful to frame them in such a manner that the force of them may be easily evaded, that they may not be as shackles upon their own fuel to hamper them in their pursuit after the objects of their lusts. And hence if righteousness ever reigns among a nation do as to form the general cha­racter of a people; we may be sure that such a people are always under the government and [Page 16] regulation of a system of laws that are found­ed in righteousness; that the rulers of such a people are men that fear God and hate covetous­ness.

And moreover,

2. It implies that every one is faithful in his proper station and capacity, to put such laws into execution.

OF what avail can it be at any time for the rulers of a people to frame the most whole­some laws for the health of a stare, and to bear down all unrighteoussness and oppression, if at the same time, these laws are not put into execution? To frame a system of laws for this purpose, and not put them into execution, is the most direct way to bring a people to a state of anarchy and confusion. For when ru­lers have in this manner, taught a people to cast contempt upon a certain set of laws, they will soon learn to cast contempt upon all laws and government. Some times it is notoriously the case that rulers will live in the open vio­lation of those laws which they themselves have framed to bear down all open iniquity and un­righteousness. They themselves lead the way in casting contempt upon law and government; and no wonder that in such a case the people soon learn to pattern after the example of their [Page 17] leaders, and trample under foot all law and authority amongst them. It is in reference to such conduct of rulers as this that the wise man says, Woe unto thee, O land, when they king is a child, and thy princes eat in the morning. That is, when thy rulers are given to gluttony, and a round of carnal pleasures. For when this is their aim, and what they are resolved upon, the reigns of government will be let loose, and will be thrown upon the necks of a people, and a state of anarchy, disorder and confusion will soon take place, and every one will learn to do what is right in his own eyes.—Some times it is owing to a state of inveterate and abandoned wickedness amongst a people that the most wholesome laws cannot be put into execu­tion, notwithstanding the rulers of a people may be over so faithful. If a people are generally agreed, at all hazards, to have open wickedness reign triumphant amongst them, it will be to no purpose to have the most righteous system of laws established amongst them. Let the laws be ever so well constructed to bear down all open wickedness, yet in vain may the rulers endeavour to put them into execution against such universal opposition. When this becomes the state of a people, and they are thus abon­doned in wickedness, their disease is inveterate, and their wound is incurable. Anarchy and con­fusion will reign among them till they are re­duced to utter destruction. That righteousness [Page 18] therefore / may reign among a people, it is of absolute necessity, not only that a system of laws be established among them that are cal­culated to bear down all open wickedness; but also that every one is faithful, in his proper station and capacity, to put such laws into ex­ecution, to the terror of evil doors, and to the praise of those that do well.

I ADD once more,

3. THAT the righteousness spoken of in the text implies that a people do set themselves to discountenance all open wickedness in the tenor of their conduct.

If sin is a reproach to any people, then cer­tainly that people among whom righteousness reigns, will account a reproach, and endeavor to discountenance it in the tenor of their con­duct. They will treat those as scandalous per­sons, who live in the open practice of any kind of wickedness. They will avoid their company, and withdraw from their society and fellowship. So they treat a notorious thief. The genera­lity of a people do ever hold him as a scan­dalous person, and are ashamed to keep com­pany with him. And if righteousness did reign triumphant amongst a people, they would be as much ashamed to countenance or keep com­pany with vain swearers, with sabbath-breakers. [Page 19] with defamers and backbiters, with such is made it their practice to over-reach and defraud, to grind and oppress their fellow creatures in their dealings with them; I say, they would be as much ashamed to countenance or keep company with any of such a character, as they would with an open and notorious thief. For these iniquities are, in their nature, as really scanda­lous as theft. They are as truly an abomina­tion in the sight of God, and as diametrically contrary to that righteousness which exalteth a nation. When therefore a person can live in the open practice of any of these iniquities, and yet not become a scandalous person among the people where he dwells; when he can live in the open practice of these iniquities, and yet preserve his reputation, and his company is not avoided; can it be imagined that such a people do look upon thse iniquities as being any wise scandalous? Nay verily. Instead of pursuing after that righteousness which exalteth a nation, they are hastening to that state of abandoned wickedness described by the Prophet in that solemn interrogation, Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush!—Enough has been said to lay open to view what is implied in that righteousness which exalteth a nation.

I COME now,

[Page 20] II. TO point out the reasons why this righ­teousness will exalt a nation.

AND in illustrating this head, I would here say,

1. THAT this righteousness is that wherein the real dignity and honor of a people consists.

SOME are ready to esteem a nation or people honorable in proportion as they are wealthy and powerful. But this of itself is so far from ren­dering a people honorable, that on the contrary, if they make use of their power and wealth in an unrighteous manner, their being possessed of wealth and power does but serve to render them the objects of the most solemn contempt and abhorrence. Let a nation be possessed of ever so much wealth and power, and let them make use of these to spread devastation and ruin a­mongst mankind, and to reduce their brethren to a state of slavery to their lawless tyranny and dominion; in such a case as this, will any one be wild enough to imagine that such a nation or people are possessed of true honor, meerly because they are wealthy and powerful? Nay verily.—True honor and real dignity is ever founded in that righteousness which consists in a conformity to the laws and commands of the great Lord of all.

[Page 21]WHEN a people do evidently appear to re­verencce the rights of conscience,—to pay a sa­cred regard to the worship of God,—to be ac­tuated by a pious zeal in bearing down all fraud and oppression, and discountenancing all vice and immorality of every kind; when it is thus with a people, there is nothing that can be a greater honor and dignity to them. The most unbounded wealth and power is as nothing when compared with this, to render a people honorable. Each one will account it his honor and dignity to be in due subjection to the higher powers, and with alacrity of mind will be careful to render unto all their dues; tribute to whom tribute; custom to whom custom; fear to whom fear; honor to whom honor. The wheels of government will perpetually move on in the utmost harmony, and without any jar or discord. And of such a people it may be justly said, in relation to their civil state, How goodly are thy tents, O Jacob, and thy dwellings, O Israel!—This righte­ousness then is that wherein the real dignity and honor of a people consists.—But,

2. THIS righteousness exalteth a nation, as it brings a series of the smiles and blessings of heaven upon them.

GOD always deals with his visible people according to their visible conduct. Never was it known, from the beginning of the world, [Page 22]either under the law, or under the gospel, that God suffered his visible people to be ruined, until they had openly departed from him, and had turned aside from the way of his statutes. No instance can be produced where God suf­fered the enemies of his people to triumph over them whilst they continued to put their trust in his name, and to walk in his ways. When our forefathers first came over into New-England, they had such difficulties to encounter, and such formidable dangers were impending over them on every side, that it might seem at first view that nothing but perfect phrenzy and madness could induce them to believe it possible for them to surmount the difficulties and escape the dangers that lay in their way. But they found that the name of the Lord was a strong tower, that the righteous run into it and were safe. Righteousness was their glory; it was a crown and a diadem upon their head. They made God their refuge, and his own right hand, and his holy arm was their safeguard and their defence in all scenes of danger, and under every trial. Had they cast off the fear of God, and openly departed from him, we may with confidence, affirm that they would soon have become a re­proach among the [...], and their names would have perished. But they [...] honor God, be will honor. He will be nigh unto [...] that put their trust in his name. He will [...] their general in a time of war, and their constant protection in [Page 23]all scenes of danger. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my heart, of whom shall I be afraid? [...] host should [...] against me, in this will [...] confident. And if it be so, if God will be their high unto that people that put their trust in his name; then surely we may join with the Psalmist and say, Happy is that people that is in such a case; yea. happy is that people whose God is the Lord.—In this view of the matter then, we most evidently see that righteousness exalteth a nation, and renders a people hono­rable.—But,

3. RIGHTEOUSNESS exalteth a nation, as it is the only thing that can be a firm bond of union among them, and will inspire universal confidence in them.

WHEN a nation or a people as such are evidently void of principle, and abandoned in wickedness, there can be no confidence had in the publick faith. Their lust of power, their unbounded avarice will readily induce them, upon almost every occasion to violate the most solemn compacts and covenants, in the most fla­grant and daring manner. But if a people are united together upon the principles of righteous­ness, this bond of union is like the threefold cord that is not easily broken. It is a bond of union that will render a people faithful to each [Page 24] other in all scenes of danger, and under eve­ry trial. And when they are visibly actuated by such principles as these in the tenor of their conduct, the utmost confidence will ever be had in the public faith; and every nation will be ready to say of such a people, Surely they are children that will not lie. And under this view such a people will ever be most honorable in the esteem of all to whom their character is known, and to their enemies they will be ter­rible as an army with banners.—Upon these accounts then it most evidently appears that righteousness exalteth a nation, and is like a crown of diadem and glory to any people. The time being far spent requires that I hasten to the last thing proposed from the text which is,

III. To conclude with those addresses that naturally arise out of my subject, and are suitable to the occasion before us.

AND here I am reminded to turn myself in the first place, by way of address to hi Ex­cellency the Governor, and the honorable Coun­cil of this State.

Much honored Sirs,

I AM under no apprehensions that the great plainness of speech I have indulged in laying open to view the duty of rulers, and the sa­cred [Page 25] Importance of their being men that fear God and [...] coveteousness, will in any degree disgust your minds, or prove offensive to you. Had I departed from the line of my duty, and acted so much out of the character of an Am­bassador of Christ, as to have consumed the proceeding hour in treating the rulers of this people with an empty round of fulsome com­plements; I had justly rendered myself an object of your compassion and resentment. I would ever regard it as a duty of sacred importance in relation to myself, and urge it upon others, as occasion may offer, to render that honor to the higher powers which God in his word re­quires. It is essential to the health and well being of a state, that such be had in honor and reverence by the people whom they govern. And I would to God that this honor and re­verence to the rulers of this people, may ever be founded on that sacred regard to righteous­ness and true piety that shall be visible and evident in the constant tenor of their conduct. This will command that respect and reverence, that honor and esteem, which is real and solid; and which will have an extensive influence in forming the manners, and regulation the con­duct of a people. You will consider yourselves as the leaders of this people; that your example in your public department will ever carry much weight and energy in it; that it will have an almost irresistable power to leaven the manners [Page 26] and form the character of this people. A peo­ple will follow the example of their leaders; and under this view a sett of vicious rulers are in a great degree, accountable for that flood of wickedness that does at any time overspread a country. We unto thee, O land, when thy king is a child, and thy princes eat in the morning. You will then consider yourselves as being ac­countable to God, and to this people another day, for the execution of the important trust committed unto you; and with a view to this, will gird up the lions of your mind to execute justice and judgment; to bear down all vice and immorality; to promote the interest of reli­gion, and the prosperity of Christ's kingdom among the people whom you govern. This will lay the most effectual foundation for your ru­ling this people with comfort and in peace, till you and they are gathered together into that kingdom of righteousness above, where each one shall reign in life by Jesus Christ!

THE occasion before us requires that I now turn myself to the honorable House of Repre­sentatives.

Honored Gentlemen,

WHAT has now been delivered is what you have a most particular and intimate concern in. If righteousness exalteth a nation; if it be that [Page 27] wherein the real dignity and honor of any na­tion or people consists; then surely it is of the most sacred importance that the legislative autho­rity do ever turn their attention to the framing such a system of laws as will bear down all fraud and oppression, and all vice and immora­rality of every kind; and that the mosst sacred [...] be had to the appointment of such ex­ecutive officers as are men of principle, and will be animated with a becoming zeal to put such laws into a most vigorous execution, to the terror of evil doers. I have heard it has been observed, (tho' not by any belonging to this state) that it is no matter what a man's religious character is, provided he be a good member of civil society; and that civil society, as such, are not to concern themselves about the interest of religion. But I may, with con­fidence, affirm, that never was civil authority more honored and revered, than when they have had the interest of religion at heart, and made it their aim to promote it in their public de­partment; and that never was it rendered more contemptable than when they suffered vice and immorality to reign triumphant. Thus it has been in every age, and thus it will ever be.—Those that honor God, be will honor; and they that despise him shall be lightly esteemed.—We have now an opportunity to be the happiest people on the continent. If we begin with God; if we are careful to walk in his judgments, and [Page 28] seek the interest of his kingdom; he will de­light in us, and delight to dwell in the midst of us. You will ever regard this; then as an object most worthy of your attention while you are engaged in consulting those things that per­tain to the prosperity of this state. Your zeal for God will animate you to a becoming care that his worship is duly observed, that his [...] is visibly glorified, and that [...] of [...] of ini­quity that is an open insult upon the name of God, or a violation of the obligations we are under to each other, may be scourged from a­mong us. The interest of learning, being nearly connected with this, and for essentially necessary to promote religion and good order, will find a place in your care; and the College in this state will claim your protection as nursing far­ther to so useful and serminary. And may your pious care to promote the prosperity of this state, and the interest of religion among this people, be attended with the smiles of heaven, and crowned with such glorious success, that our peace may be as the river, and our righteous­ness like the waves of the sea!

THE subject before us so obviously suggests many thing that do claim the solemn attention of the ministers of the gospel, that I cannot dismiss it without turning myself to them in particular, by way of address.

[Page 29] My Reverend Fathers and Brethren,

As we are set for the defence of the gospel, and to promote their interests of religion amongst mankind; so it will ever become us in our station and capacity of life to labour incessantly to strengthen the hands of their civil authority in bearing down all open vice, immorality, and profaneness▪ Are the civil powers [...] of God for good unto his people, to be a terror to evil doers, and a praise to them that do well? Even so are we appointed to labour incessantly to reclaim the wicked from the evil or [...] ways; and most wretched will be [...] doom, if we are found unfaithful in this works—The blood of souls will be required at our hands.

LET us then, ever set our faces like a flint, in bearing the most solemn testimony against the iniquities of such [...] them­selves, and leading others in the paths of the destroyer; and this, whether they will bear, or whether they will forbear. Let us labour most servently to promote that kingdom of God a­mongst men which is not meat and drink, but righteousness, and peace, and joy in the holy ghost. This will diffuse peace and harmony, concord and love thro'out church and state; and will lay the most happy foundation to hope that the God of love and peace will be with us, and that his blessing will descend, and rest upon [Page 30] us in all our interests, and in all our con­cerns.

AND now in a word, and by way of ad­dress to this Assembly at large, Let us be e­ver-careful, each one for himself, in his pro­pet station of life, to discountenance and bear down all open wickedness of every kind, and to promote the interests of that righteousness which exalteth a nation.

LET us ever be careful to treat all kinds of open wickedness as being shameful and scanda­lous. Let us withdraw from the fellowship of such as are visible enemies to the laws of Christ's kingdom. Let us avoid their compa­ny as persons that are truely scandalous and without reputation. In this way iniquity would soon be bro't to stop her mouth, and justice and judgment would run down our streets as a river, and righteousness as an overflowing stream.

WHICH may God, of his infinite mercy, grant.

AMEN.