Jesus Christ the true king and head of government. A sermon preached before the General Assembly of the state of Vermont, on the day of their first election, March 12, 1778, at Windsor. / By Peter Powers, A.M. Pastor of the church in Newbury.

AN ELECTION SERMON.

Matthew XXVIII. 18.

And Jesus came and spake unto them saying, All power is given unto me in Heaven and in Earth.

_THE King of Kings and Lord of Lords is the divine speaker in these great words. And how au|gust and glorious he appears, as the anointed of the Father, on his mediatorial Throne! His un|limitted sovereignty and absolute dominion, in and over all things, is clearly asserted.

HE, who was by nature the supreme and migh|ty God, was pleased to take the form of a servant

and the fashion of a man, that he might suffer the demerit of our sins. He humbled himself and be|came obedient unto death, even the death of the Cross; for which God the Father hath highly ex|alted him, and given him a name above every name, that at the name of Jesus every kne•• should bow—and that every tongue should confess that Jesus Christ is Lord. † 1.1

ACCORDINGLY, our Lord, after his resurrecti|on, appeared in the clearer and more bright efful|gence of his Deity. In his estare of humiliation he did not lay aside his divinity, but shrouded the glorious appearance of it with the weakness of hu|man flesh. Yet, in the mean time, how frequent|ly did the sun break forth through those clouds, in the wonderful miracles he wrought?

BUT now, having finished transgression in his ex|piatory sacrifice, and risen triumphant over death and hell; as the due reward of his sufferings, He has power over all flesh, and all power in Heaven and Earth given unto him. In his mediatorial commis|sion, he has the grant of unlimitted dominion and government, He only excepted who put all things under him.

HENCE we have this most natural observation from the Text, JESUS Christ is the head and fountain of all power.

THIS, by divine Help, I shall endeavour to dis|cuss by shewing,

I. What is intended by power, and all power.

II. How Jesus Christ is the head and fountain of all power.

III. Make Application.

I. I am to shew what may be here intended by power, or all power in heaven and Earth.

POWER is a word of large and extensive sense, especially here, where our Lord declares it to be all power in Heaven and in Earth. So that we may well conceive that there is no kind of power, but it is, in some just sense, his.

POWER signifies both right and ability to per|form any thing.

THERE is the power of strength, and the pow|er of authority and dominion. And there is di|vine power, and the power of creatures. Among men there is civil, military and ecclesiastical pow|er; but Jesus Christ is the great head and foun|tain of all.

DIVINE power is infinite, and bounded by no|thing but the absolute will and pleasure of the great supreme. Hence this title is assumed by God, and abundantly attributed to him with infinite pro|priety, The ALMIGHTY. I am the Almighty God.* 1.2 I know, says Job, that thou canst do every thing¶ 1.3 Whatever God wills to do, he does with infinite pleasure. His almighty Fiat gives imme|diate existence to things, and nothing can resist. It equally creates, preserves and governs all things.

How marvellous and surprising the all-enlivening agency of the divine power, in every successive mo|ment, in every of the infinite variety and multipli|city of existencies in the wide extended creation? And thus says our Lord, My Father worketh hi|therto, and I work¶ 1.4.

BUT divine power is not only manifested in the creation, conservation and gubernation of all things, but most gloriously, in the redemption and salva|tion of mankind sinners by Jesus Christ, who there|fore says All power is given unto me, in Heaven and in Earth. It was a work of almighty power, as well as of infinite grace, to make satisfaction for our sins: and, at the same time, to make a com|pleat conquest of the rebellious powers of infer|nal darkness. On the cross our great Lord spoiled principalities and powers.

THE work of effectual calling is a work of al|mighty power, when our Lord raises the dead sin|ner from his long sleep and death in sin, to a new and divine life, and strengthens him to faith and calling upon God. Therefore we read, You hath be quickned, who were dead in trespasses and sins* 1.5 The hour is coming, and now is, when the dead shall hear the voice of the son of God; and they that hear shall live† 1.6 Who believe according to the working of his mighty power, which be wrought in Christ when he raised him from the dead.‡ 1.7

MOREOVER, the guardianship and protection of the Church, amidst all the wickedness of their own hearts, men and devils; and of every danger, through this world, to the heavenly kingdom, is a work of powerful grace.

BUT there is not only the power of almighti|ness in God, but also of Authority and Dominion. Dominion and fear are with him. He is the great Lord and law giver of the universe. Being God, creator and preserver, he has a most just right to give law to, and govern all his creatures.

IN infinite wisdom, the creator fixed a law of nature to every species of Beings animate and in|animate. And according to that law is the system governed. Nature, or it's fixed laws, is nothing without him who is the God of nature. He ma|nages the ordinances of Heaven agreeably to his wise constitution. The wide field of nature in this lower world, obeys his sovereign orders, and sets a beautiful example of perfect submission to man, originally appointed it's ruler, made but a little lower than the Angels, and crowned with glo|ry and honour.

LAW was given to man. The original law our Maker gave us, commonly called the law of na|ture, was not a blind law of instinct, but the eter|nal rule of righteousness, the moral law, agreeably to the nature of the divine perfections. The spi|rit of this law was written on the heart of inno|cent man, for in the image of God made he them; and the great Creator positively enjoined his punc|tual obedience. Man is still bound by the same authority; and Heaven and Earth shall sooner pass away than one jot or tittle of the law shall fail, or be dispensed with. Jehovah will maintain his au|thority over his reasonable creatures, be the con|sequence what it will to them,

HAD not man broken the law of his Creation, it would have been the security of his happiness; but being broken, it's sanction must take place without an equal reparation be made, for God is unchangeable. Blessed be his name for our divine surety Jesus Christ.

GREAT is the authority of God. He reigns in Heaven above and governs the myriads of ange|lic hosts and glorified saints at his pleasure. And unspeakably happy are they under his government. He reigns upon Earth, and nothing makes any subject unhappy or miserable under his dominion, but rebellion and high treason against his majesty.

I proceed to say,

THERE is the power of creatures. Angels ex|cel in strength, and they have principality and do|minion. Hence we read of thrones, dominions, principalities and powers in Heavenly places † 1.8

AND there is power and authority among men. The strength of man is small and limitted, and so is his authority. But authority among mankind is absolutely reasonable and necessary.

ALL men, indeed, are by nature equal: and all have, most certainly, an equal right to freedom and liberty by the great law of nature. No man or number of men, has or can have a right to in|fringe the natural rights, liberties or privileges of others: or to dominion or government over any one, but by his free consent personally, or by his legal representative, God having created the hu|man species upon a level.

BUT then, we are to consider that the alwise Creator has laid a foundation for society in the cre|ation of man. It was not good for man to be alone. God therefore made, and instituted the society of man and wife, which laid the foundation for larger societies from one degree and rise to ano|ther, until it came to nations, kingdoms or com|mon wealths. Therefore when men, after their apostacy, multiplied upon the face of the earth, it was necessary to form into political and civil socie|ty, and to have rules and laws for their protection and safety; and to appoint guardians of the same, else the lives and properties of men could not be safe from the outrages of the wicked, who paid no regard to any law, but of sin and corrupt nature. So that the true original end of civil government was, the safety and happiness of the people; that every man, so far as possible, might enjoy his im|munities and privileges in peaceable and quiet possession.

WE read, The powers that be are ordained of God. But for what purpose? He, namely the ci|vil magistrate, is the minister of God to thee for good; but if thou, do that which is evil, be afraid, for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doth evil. * 1.9 And again we are told, The law is not made for a righteous man, but for the lawless and dis|obedient, for the ungodly and for sinners, for unholy and prophane, for murderers of fathers and murder|ers of mothers, for man-slayers, for whoremongers, for them that defile themselves with mankind, for men|stealers,

for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrinehi.‡ 1.10

WHATEVER different forms of government have been set up, among all nations since the flood, they have been, professedly, set up with these views. E|ven the worst of tyrants have openly professed the same, although their practice has been a palpable contradiction to them. And the most barbarous heathen nations have found it necessary to have es|tablished rules and customary laws strictly observed for the punishment of vice, and for the safety of life, and preservation of property.

THE people, under God, are the fountain of all authority among men. Even in the land of Pa|lestine, where their government was a Theocracy, and their God was their King, and raised up their Judges and Kings by an extraordinary call, yet they did not enter upon government without the people's consent and appointment. Saul and Da|vid were particularly pointed out by God, and anointed by special direction to Samuel the pro|phet. Yet, without, and until the people's accept|ance, they meddled not with any affair of govern|ment. § 1.11

THE people of any nation, country or commu|nity, have an undoubted right to set up such form of government as they judge will most effectually secure their safety, prosperity and happiness: and to change and alter it, as they shall find requisite for the good ends of government. And

EVERY ruler is, or ought to be, appointed by the people, and accountable to them. And for any officer to make his own private emolument, or personal honor his aim, is at once to deviate from the design of his institution, and to enter upon the first stages of tyranny. The public good should ever be the highest aim, next to God and his own soul, of every one constituted to any office in the State. But then,

IT is necessary that the constitution be well fra|med, and suitably adapted, not only to the genius of the people, but agreeably to the great law of nature. And divine revelation, which gives us the most perfect rules for the conduct of mankind, in every station and condition of civil and religious life, should be received, as a perfect standard, in the framing of all human laws. The law of the Lord is perfect. Yet as we are never to look for another theocracy since the Jewish is ceased, and their laws were fitted to such a state, it is necessary that laws be made in every civil State, to answer the necessities and conveniences of the subject.

AND not only is it necessary to the well-being and happiness of every State, that there be a good constitution, and good laws agreeably thereto, but good rulers, appointed by the people, for the due execution of them. In this case Jethro's counsel to Moses is worthy our observation. Moreover thou shalt chuse out of all the people, able men, such as fear God, men of truth, hating covetousness, and place such over them.† 1.12 Rulers are over the people in their office, but their power is limitted by the constituti|on

and whenever they abuse it, the people have right to a redress of their grievances; and to de|pose them from their offices.

OFFICERS should be faithful, and be supported by the people, for this is the mind of God. Where|fore ye must needs be subject, not only for wrath, but also for conscience sake. For, for this cause pay ye tribute also: for they are God's ministers attending con|tinually upon this very thing.* 1.13 Faithful rulers have, in proportion, a great weight, the weight of the State lying upon them: and they need much wis|dom and fortitude that they may do worthily for God and his people.

EVERY one should be content with his place, and labor to fill his station with honor to himself and constituents. When once men are uneasy to act within their own spheres, and covet to rise to higher preferments of honor or profit; when they are proud, haughty and hasty; when they treat their inferiors with scorn and contempt; when they wink and connive at vice, or are vicious themselves, they shew plainly that they are unfit to be trust|ed by the freemen of the State, and unworthy of their good regards. If such men are promoted, the constitution is injured, and the laws violated with impunity. Oppression, despotism and tyranny will soon get off their shackles, and presently begin to lift up their Hydra heads, and, with wide strides, stalk, like hideous monsters, over the extended country. Surely the people cannot well be too cau|tious who they promote to offices. As good rulers are a great blessing to people, and highly deserving

of their respects; so, on the other hand, bad rulers are a sore judgment, and deserve the frowns of the public.

AGAIN, military power is also of God, and or|dained for the defence of the civil, and must ever be subject to it, and regulated by it. But this I must pass over.

ONCE more here, ecclesiastical power is wholly of a spiritual nature, and no ways connected with ei|ther civil or military power. Christ's kingdom is not of this world, not of a worldly nature. The constitution is spiritual, the covenant of grace. The laws are spiritual, and the ordinances of a spiritual nature, given us in the word of truth, the great sta|tutes of heaven; and the punishments are spiritu|al, being the sentences of Christ's mouth, who is the only king, Lord and law-giver of his church, and pronounced against offenders in his name, by his ministers. Therefore the civil magistrate has nothing to do with this government. Only the ci|vil rights, priviledges and properties of the church are to be secured and defended by the civil powers.

PASSING other denominations of power, I pro|ceed to the second general head of our discourse.

2. To shew how Jesus Christ is the head and fountain of all power. Here I would say,

1. JESUS Christ is the head and fountain, the author and bestower or all authority as he is by na|ture God. He is God over all, blessed forevermore. For, let us consider,

He is the creator of all things, By him says St. Paul, were all things created that art in heaven, and that are in earth, visible and invisible, whether they be thrones, dominions, principalities, or powers, all things were created by him and for him. a 1.14 The world was made by him.b 1.15 And the father says to him, Thou Lord in the beginning best laid the foundations of the earth, and the heavens are the works of thine handsc 1.16

MOREOVER, Jesus Christ is the immediate up|holder preserver and governor of all worlds. And thus we read of him, And upholding all things by the word of his powere.d 1.17 And by him all things consist. e 1.18 Yea, he is head over all things f 1.19 The government is upon his shoulder, and he is the mighty God, the ever|lasting Father, or the father of eternity. g 1.20 And when he tabernacled in flesh and dwelt among us he wrought many surprising miracles by his own power and au|thority.—The names and titles of Deity are clear|ly ascribed to him, with all the divine attributes and perfections, as Eternity, Immutability, Omni|science, Omnipresence, Omnipotence and absolute supremacy.

DIVINE worship is given to him by the com|mand of God who will not give his glory to ano|ther: even the eternal Father says, Let all the An|gels of God worship him. h 1.21

FINALLY our Lord will raise the dead, bring every 〈◊〉〈◊〉 work into Judgment, with every se|cret

thing, and judge the quick and the dead ac|cording to their works. Surely these things argue infinite Deity; so that we may, without doubt, de|termine that our Lord is absolute God, and there|fore the natural and original head of all power and authority.

2. JESUS Christ is the head and fountain of all authority and power in his mediatorial capacity. Je|sus Christ, as mediator, has received a very exten|sive commission. The Father has constituted him to be head over all things. He that stood as a cri|minal at Pilate's bar, who was unjustly tried, con|demned and inhumanly executed by the treasonous Theocides, as the meritorious reward of his suffer|ings, is advanced to the imperial crown of the uni|verse. Angels, principalities and powers are made subject unto him. All things are put under him.

THIS is by a special appointment of the Father, so Saint Paul, Wherefore God also hath highly exalt|ed him, and given him a name which is above every name. ‡ 1.22 And we see Jesus who was made a little lower than the Angels, for the suffering of death, crowned with glory and honor. * 1.23 God hath set him at his own right hand, exalted him in the highest degree, with the highest honors. Therefore has he given all the Angels command to worship and obey the Son as Mediator, being, in that capacity, exal|ted as head over them.

ALL worlds were subject unto our Lord as God. Creator, but how they are subject unto him in his mediatorial capacity, his commission or tending to

universal dominion. So he is Lord of heaven and earth, and has the keys of death and hell, yea, and of heaven too; for the Father has given him power over all flesh, that he should give eternal life to as many as he has given him § 1.24

THEREFORE, not only is Jesus Christ king of Angels, having the glorious hosts of those morn|ing Stars perfectly obsequious to his sovereign au|thority, but he is the church's king. Not only is he the prophet and priest of his people, but also their great sovereign. He is their only Lord and law|giver, and they have no other head. The church has no inferior and subordinate heads. Officers she has to administer the word and sacraments to her, as also her censures and admonitions to offenders, according to the mind of Christ. In the church there is the authority of office for edification and assistance in government, but Jesus Christ is head over all things unto the church † 1.25 Agreeably the Father says I have set my king upon my holy hill of Zion.¶ 1.26

AND our Lord not only exercises his kingly of|fice in giving law to, and ruling over his church, but also in conquering all her internal opposition to him, subduing her corruptions, giving ruling and exercising grace, and in restraining & conquer|ing all her spiritual and temporal enemies, and in effectually guarding and defending her through life and death, unto glory. Once more,

JESUS Christ is king of all the Earth. He is the great prince of the kings of the Earth. There|fore

we read, God reigneth over the heathen, and God is king of all the Earth ‖ 1.27 And he has this title, king of kings, and Lord of Lords.‡ 1.28 He is also repre|sented as standing with one foot on the Earth and the other on the Sea, denoting his dominion over Earth and Sea.

QUESTION, What sort of dominion has Christ; over the world?

I answer, PROVIDENTIAL. The government of Christ over the heathen, and so also, over all mankind, is a providential government. Jesus Christ is exalted to the seat of absolute and universal do|minion in providence. He wisely and secretly, ac|cording to his own sovereign pleasure, guides all the springs of action, in all kingdoms and nations through the whole world. Thrones, dominions, principalities and powers are made subject unto him in providence.

WICKED men universally oppose and resi•••• our Lord's revealed will, and refuse submission to his laws, They break his bands asunder, and cast away his cords. And all his grace, brought them in the gospel, is slighted, despised and contemned by them. They will not have him reign in their hearts, but he reigns over them in providence. He is king in providence ordering all events. It is by his permissive will that Satan rages and triumphs among pagans, mahometans, papists, jews and mul|titudes of professed protestants.

ALL the arbitrary tyranny and most barbarous cruelties exercised in all parts of the world, are by

his permission. All the different sorts and species of governments in the world, and all the rulers, good and bad, are set up by his providential will. Saul and David, Josiah and Nebuchadnezzar are witnes|ses of both.

KINGS and princes receive their kingdoms and territories, and all their power of jurisdiction from Christ, and so does every officer civil or military, al|though it be through the hands of the people. Therefore says he, By me kings reign and princes de|cree justice; by me princes rule and nobles, even all the judges of the Earth. * 1.29 But truly it may be said of many of them, as God did to Cyrus, I girded the••, though thou hast not known me. † 1.30

As all judgment is committed to the Son, in his mediatorial capacity, and the Father judges no man, so he manages all the affairs of the world, ruling and reigning over, and disposing of all nations and countries, and every person among them, and e|very thing concerning them, according to his so|vereign pleasure. He is that God who standeth in the congregation of the mighty, and judgeth a|mong the 〈◊〉〈◊〉. The world of nature is in his hands. The natural and moral system is by and under him. Therefore says he, I form the light, and create darkness; I make peace, and create evil: I the Lord do all these things.‡ 1.31 Hence, it is evident that a great and infinite good shall be brought out of all the evils, both moral and penal, permitted or suffered in the world. Jesus reigns universal sovereign. I now proceed to the

IMPROVEMENT

And this shall be affayed in two uses.

I. USE of information and instruction. And

FROM what we have heard of God's Almighti|ness we may infer,

1. THE safety and security of all that have ta|ken sanctuary under the divine wings. God is able to defend them, and will surely do it, for he has promised saying, He shall cover thee with his fea|thers, and under his wings shalt thou trust; his truth shall be thy shield and buckler.¶ 1.32 Chastisement they shall have, but this is not to be deemed evil, but good for them. They shall have safety in all their troubles; safety in the greatest dangers, and in death, itself. The almighty arm will defend them from the powers of darkness, confront and subdue all opposition to their best good, and guard them to glory, beyond the reach of all enemies.

2. We infer the inexpressible, infinite danger, and most exquisite misery of God's enemies. What|ever their characters or stations, their danger is in|finite. Thine hand shall find out all thine enemies; thy right hand shall find out those that hate thee. Thou shalt make them as a fiery oven in the time of thine anger. The Lord shall swallow them up in his wrath, and the fire shall devour them.* 1.33 They that oppose Christ's laws and government in the world, that refuse fealty and allegiance to him; that break his laws and abuse his grace, and continue in their groundless unbelief, let them be high or low, rich

or poor. He shall break them with a rod of iron, He shall dash them in pieces like a potter's vessel.† 1.34 Surely the fallowing counsel is of infinite importance. Be wise now therefore, O ye kings, be instructed ye judges of the Earth. Serve the Lord with fear, and rejoice with trembling. Kiss the son, lest he be angry, and ye perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him.

O what an Almighty arm is lifted up over the impious hardened rebels against Heaven! And can thine heart endure, and can thy hands be strong in the day that God shall deal with thee? You may go on a little while, perhaps, in your mad defiance of your maker and your judge, and spurn at all the grace tendered you, most freely and plentifully, in the blessed gospel, and take your course, but in due time your foot shall slide. Me thinks I see crowns and scepters thrown away as vile refuse; and all the glit|tering glory of titles, honors, riches and Earthly profits contemned as the mire in the streets. The kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bond man, and every free man biding themselves in the dens, and in the rocks of the mounntains, saying to the mountains and rocks, fall on us and bide us from the face of him that sittteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who shall be able to stand? Can we now refrain thinking of those words of our blessed Saviour, what shall it profit a man if he shall gain the whole world, and loose his own soul? A portion in Christ is worth more than all the world,

O that great men, and rich men would not look upon themselves above religion! Hast thou an arm like God? or canst thou thunder with a voice like him? How very absurd for a glittering worm to vaunt it|self as above it's fellow worms when it's nature is the same, and as liable and as easy to be crushed to death?

SECONDLY, from what has been offered on the divine authority, we infer,

1. THAT it is most reasonable and just. It is the authority of God our maker, of Christ our God and Redeemer. And authority over all is a natural and necessary prerogative of the Deity. Nothing can be more resonable than that the creator should be absolute proprietor of his creatures; and that he should give them laws and govern them to the greatest and best end, his own glory. And impos|sible it is for him to err. His will must be good in persection. And his laws must be wise and good, for his will is not only good, but his understanding infinite. Therefore his authority is most reasona|ble and just.

2. WE infer that submission to the divine go|vernment is our duty. And an imperfect submis|sion and obedience is far from the thing required. An imperfect obedience to the laws of the state, would rather be termed rebellion, or disobedience, by the rulers. Though a man should keep the laws of the state in a thousand instances, and vio|late them wilfully in one, he would be deemed guilty, and dealt with as a law-breaker. And so di|vine inspiration argues, Whoseover shall keep the

whole law, end yet offend in one point is guilty of all; for he that said do not commit adultery, said also, do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.† 1.35

SURELY, if God be infinite and his law perfect and we read expressly that the law of the Lord is perfect,* 1.36 then a perfect submission and obedience is our duty; and also a continuance therein, for it is written, cursed is every one that continueth not in all things which are written in the book of the law to do them. ‡ 1.37 Oh, if Christ had not most perfectly o|beyed for us, the curse would have been our por|tion for ever: But blessed be God, he has become obedient unto death for us, that whosoever believ|eth in him should receive remission of sins, and be freely justified and saved. Yet the believer in Je|sus must be careful to maintain good works. In|deed the law is not a covenant of works for the believer, but a perfect rule of all holy living unto God. But I pass on to say,

THIRDLY, from what we have heard of autho|rity among men, we learn,

1. THAT that authority which is founded on the law of nature, and agreeably to divine revela|tion, is the authority of God, and the only autho|rity to be obeyed, all other power and authority being tyranny. True, many nations have set up a constitution of government, which has, in many things, been excellent, and many of their laws have been well adapted to the necessities of the state. The Romans seemed to have excelled most others, while they remained a Common Wealth,

But many encroachments were made upon the rights of the subject among them; and finally that empire has undergone seven or eight different forms of government. We indeed find that under one of the worst of those forms, namely, their Emperors, Saint Paul directs christians to be sub|ject.§ 1.38 But we are not to suppose any are bound to be subject to any law or government, in any article against the rights of conscience. The holy martyrs of Jesus have ever submitted to the civil laws of the government they lived under, acknowledging their bodies and estates belonged to the king, or emperor, but their consciences they held free.

IT is observable, that toleration to thofe of a different religion from the state-religion, was but little considered as a matter of right, in but few countries; so that spiritual tyranny and intolerance generally prevailed in the world from age to age,; And even in England, after they became professed protestants, they were no less severe against dissen|ters than the old pagans and papists. And, as to civil liberty in the best regulated states, kingdoms and common wealths, there ever was a high de|gree of tyranny practiced against the subject.

ENGLAND has been one of the most famous countries for civil liberty. The people, in almost every age, seemed to have an abhorrence of des|potilm, and have shewn an uncommon zeal to se|cure and establish their privileges. Yet, notwith|standing their great Charter, and the established laws of the nation, almost every reign has been stained with more or less acts of tyranny. And, in many reigns, what scenes of the most savage barbarities

have been carried on, to the eternal infamy of the Henry and Stuart lines? In the mean time how have the pulpite rung with the stupid doctrines of The Lord's anointed, and possive obedience and non|resistance? The nation groaned under the weight of oppression and arbitrary domination. Nothing could content the more than brutish tyrants but the absolute destruction and waste of law, every privi|ledge, and the lives and fortunes of the subject. Happy revolution in 1688. But how has the old tyranny risen out of it's grave, and made a most formidable attack apon the subject in the present arbitrary reign? This country, sensible of the vast importance of it's priviledges, has thrown off the, yoke, and nobly taken up arms in it's own defence, determined to be free, or die in the virtuous cause, the great cause of Heaven and Earth. In depend|ance on the almighty Jehovah, we may expect com|pleat deliverance, and see this infant country a seat of justice, religion and Liberty.

UNHAPPY it would be, if the bad government we have been under should be a means of the peo|ple's neglecting a good government. Rather let it engage them the more carefully to establish, main|tain and submit to good government. But in this sinful world, we cannot expect a permanent state of peace, Liberty and prosperity. Such is the cor|ruption, pride and avarice of fallen mans that it makes him like the troubled Sea when it cannot rest. And the first temptation, ye shall be as Gods, is ve|ry apt to prevail, especially in unsanctified men. Internal disputes may embroil the whole land in a scene of disorder, confusion and misery. Or sensu|ality luxury and dissipation swallow up all our vir|tue,

enervate all our fortitude, and bring on a mean|ness and servility of spirit, so that we should easily become the dupes and abject slaves of despotism and tyranny. Indeed every sort of vice leads the way to both temporal and eternal slavery. But of all things ignorance opens the widest door to it; this paves the way to every vice, and disables a people from knowing the things of their temporal, as well as spiritual peace. How necessary there|fore, to exert ourseleves against all wickdness, and to promote all useful knowledge? But e're I am aware I am carried too far here, and must return.

THIS Question may require an answer,

WHAT authority may be resisted?

I answer, Unlawful authority, and all lawful officers acting unlawfully. There have been many officers, lawfully and well appointed, who have act|ed unlawfully in their office: and when this is the case, they should not be obeyed, but rather resisted in a due manner.

OFFICERS are no better by nature than other men, and often have been worse by practice than those in a private sphere. I need not call in a Hen|ry, a Stuart, a George or a North to witness in the present case: we may find enough in this country since a Sir Edmund Andross, to prove the point. Such authority should be universally opposed with a manly firmnes, and an heroic virtue, until it be end|ed, and good and lawful authority established. But such wicked men are the first to plead law and au|thority, and to cry out rebellion and treason, even when they are subverting the constitution, violat|ing their solemn oaths, and depriving the people,

both of their civil and religious right. And if such men are not resisted we must obey man rather than God. We must suffer all that is dear and va|luable for soul and body, for time and eternity, to be unjustly taken from us: We must give up to lawless lust, ambition and tyranny; yea to despots and devils both. And can we endure the thought? Let it rouse up every man, and excite a noble ar|dor to blot the name of tyranny out of the land, and to keep up a steady firmness and unshaken re|solution to defend and support true Liberty, and hand it down to posterity as the best legacy we can bestow on them.

2. WE infer the necessity of good rulers. If the foundations be destroyed, what can the righteous do? A good constitution, good laws and good magis|trates are very necessary to the well-being of a peo|ple. A state of anarchy is ever a state of disorder and confution. Injustice and every vice flourisnes with impunity, and no man's life or property is safe. How sad were the times in Israel when they were without government? When the Levite's concu|bine was forced 'till she was dead, we read In those days there was no king in Israel; every man did that which was right in his own eyes.‡ 1.39 There was no Judge, or supreme magistrate to put the laws in execution, and the people were lawless. It is there|fore evident that good rulers are nccessary. Ma|gistracy is an ordinance of God, and of great im|portance to the people.

FOURTHLY, is it as we have heard, that Jesus Christ is the head and fountain of all authority? Hence we infer,

1. WHAT a glorious and wonderful head of go|vernment we have. Jesus Christ is the prince of the kings of the Earth. When rulers have hearts after his own heart; when they are sensible they de|rive their all from him; when they heartily own him for their head and sovereign, pattern after him in their lives, and copy his example in the execu|tion of their offices, they are blessings in their high stations, greatly useful to the State, and of vast im|portance to the people. But when they forget the Lord's anointed, Christ their king, and set up them|selves in his feat, and usurp his throne, they be|come oppressors and lawlefs tyrants, O, but we, of all people in the world, have cause to own and acknowledge the prince of peace to be our sove|reign. We have renounced the tyrant of Britain, and declaimed loudly against monarchical power; and have fet up to be a free people. We own no other prince or sovereign but the prince oft Heaven, the great sovereign of the universe. To him we swear allegiance, and promise, through his abund|ant grace, to keep his laws.

THE ten moral precepts are a brief summary of the whole moral law, the great law of nature. And the blessed bible gives us a perfect comment upon it. Hence the scripture is so frequently cal|led the law of the Lord. Jesus Christ is the law|giver, and the commentator. And hence, as he is our maker, our king and our redeemer, we are bound to love, honor and obey him; to be subject to his law and government. We should receive his law as out rule and guide both in law-making and ex|ecuting.

AND truly we can be subject to none that is e|qual to him. O, his greatness! His transcenden•• excellence and glory! There is none like him for wisdom, for he is the wisdom of the father; and in him are hid all the treasures of wisdom and know|ledge. He needs no counsel, for counsel is his and found wisdom. His name is called wonderful, coun|sellor. There is none like him for power, for he is the mighty God. There is none like him for ho|liness, for he is The holy one of lsrael. And concern|ing him the Seraphims cry one to another holy, holy, holy is the Lord is Lord of hosts.† 1.40 There is none like him for justice and righteousness, for Righteousness is the gir|dle of his loins. There is none like him for good|ness, for he is the good shepherd. There is none like him for truth, for he is the verily, verily, the Amen, the faithful and true witness. There is none like him for mercy and kindness, for meekness and patience, for granting free access, for sympathy, for rewarding his faithful servants. There is none like him for riches and honors, for the multitude of subjects, and for 〈◊〉〈◊〉 of territory and exten|siveness of dominion. Surely there is no king like the king of America who lives and reigns forever and ever.

2. WHAT a beautiful and lovely example have all rulers, even Jesus Christ the King of righteous|ness and peace! Jesus Christ is an example of im|partial justice, and all his administrations are wise, good and gracious. He never took any bribe, nor turned away the poor from his right. The rich and the poor are both alike unto him. And they who upon any pretence whatever, neglect or refuse so

noble a Precedent, will find him a severe Judge at the last, for to him all are accountable.

I now proceed to my second end last use.

II. A use of address to this venerable Audi|ence upon this pleasing and joyful occasion.

OUR eyes now see the foundation of a new re|publican state, laid on the noblest principles of true patriotism, religion and liberty, conspiring the tem|poral and eternal weal of present and future gene|rations. And may heaven smile upon it appoint|ing salvation for it's walls and buswarks!

IN some respects we have suffered difficulties which no part of the United States of America have. We may therefore prize liberty the higher, and taste is the sweeter.

FROM the beginning of our settling in this late howling wilderness, we have groaned under British tyranny. How dark and gloomy that dismal day when these infant plantations fell under the juris|diction of New-York, whose officers being the tools of the crown, were no less arbitrary and cruel, in their unrighteous oppressions of poor people, in the midst of all the natural and necessary hardships of a new settlement, than the savage tyrant of En|gland their patron?

OUR legal Charters have been demanded of us, whereby our lawful possessions have fallen into their unjust hands: and enormous sums demanded for their patents. Honest and virtuous people sued out of their proper inheritance; others driven to

the last extremities by the force of their murder|ous arms, The most infamous men, who neither feared God, or regarded man, have been placed over us in the most important offices, from whom we could not expect mercy or justice.

As to religion, it seems to have been a thing the least known or regarded in their courts and assem|blies. And through the State the Lord's day has been, by a great part of rich and poor, a day of sports and recreations. No provision was made for the support of religion, but ministers have been left to all the hardships of a mission among Savages, ex|cept the charities of a small number of more seri|ous and good people whose lot fell among them. And truly such things must be very disagreeable to a virtuous people, brought up in the religious States of New-England, as the present inhabitants of this new State were. Such, and much more, have been our troubles under the crown officers of that State, And the constitution and laws, since adopted by them, give the strongest evidence of the same arbitrary principles yet remaining. Bless|ed be God who has looked upon our affiction, and given us a happy deliverance from that iron yoke.

AND when the enemy * 1.41 came in like a flood up|on us, the last summer, and spread such scenes of horror and devaslation, the spirit of the Lord lifted up a standard against him: so that after all his proud boasts, and haughty insults, he is fallen like Lucifer son of the morning.

ON this surprising and remarkable interposition of Heaven, I would congratulate my country, the

brave and worthy officers, and our valiant soldiers, who shewed a noble ardor and truly heroic spirit on the memorable sixteenth of August last, and thence afterwards to the remarkable seventeenth of Octo|ber, when British power and pride submitted to brave Americans. Then did the Lord ride upon a cherub, and did fly; yea he did fly upon the wings of the wind § 1.42 Let us join the Heavenly choir, Ale|luia, for the Lord God omnipotent reigneth | 1.43 But this was a salvation especially for this infant State, which we should record to the glory of our great deliverer.

AND now, after laboring through inexpressible distresses, divisions and hardships, our joyful eyes see the foundation of a new State laid. O, may the superstructure be equal to it, and the blessing of the Lord rest upon it from generation to gene|ration, that it may be a habitation of justice, a mountain of holiness, and a dwelling of peace and truth forever.

I would therefore in the name of our great king Jesus, humbly offer a word to our civil Fathers of this new State.

FIRST to the Legislative Authority,

Truly worthy, and much honored Gentlemen,

You have a most weighty and important part of government assigned you, by the freemen at the State. Legislation requires great wisdom and skill. Laws should be framed and suitably adapted to the constitution, the necessities and conveniencies of the people; very plain and explicit to prevent, as much as possible, disputes, and that justice may be done in giving judgement.

AND, Sirs, it is a new business you are called to; work, which it is probable, you have been unused to, not have had but little opportunity to consider. With propriety therefore you may adopt the words of Solomon, and, in them, humbly address your great Lord, I am but a little child, I know not how to go cut, or come in—Give therefore thy servant an understanding heart ¶ 1.44 And we read The speech pleased the Lord. Wisdom is necessary. And Christ our King says Counsel is mine and found wisdom. In him are hid all tbe treasures of wisdom and knowledge; you will, therefore, be intreated humbly and ear|nestly to apply yourselves to him for guidance in the paths of judgment; that, by his all-governing influence, he would furnish and assist you in the va|rious branches of the very important business lying before you, and enable you to go through it, to the lasting good of the State, and your own honor and felicity.

AND as Christ is your Lord and King, you will pay a due regard to his laws. You will be in|treated to seek the true sense and spirit of them, heartily to believe and obey them, and to set them always before you as an excellent guide in the framing of every law tor the State.

AND how necessary is it, Sirs, that the best foundation be early laid for the suppression of eve|ry vice, and the encouragement of every virtue? And as ignorance is a great support of vice, and opens a wide door to temporal, ecclesiastical, and spiritual tyranny, you will wisely consider on the best means to promote the education of the rising generations in all useful knowledge. As also the encouragement and support of the ambassadors of Christ our King; that his religion and interest may

be advanced, to the present and future good of the people. Of what importance this?

WE heartily commend you, Sirs, to him that is able to keep you, and to guide you by his unerring counsel in the great work before you; so that it may hereafter be said of this State, in some good sense, as the inspired law-giver of lsrael, What na|tion is there so great, that hath statutes and judg|ements so righteous as all their law?

SECONDLY I would with all due deference ad|dress the Executive authority of the State.

Worthy and honored Gentlemen,

You are God's ministers. Dread title! The sword you wear is the sword of the Lord; the sword of justice to keep the peace of the State, and of each part within your province. The eyes of all, within the State, look up to you for justice. And may the supreme Executive power, and all our judges and justices of the peace keep in view the infinitely great and supreme Judge by whom all the judges of the Earth do rule, and ever shake their hands from holding bribes.

PERMIT me, Sirs, to say we expect, and, what is inconceivably greater, Christ our sovereign ex|pects that each of you be terror to evil doers, and a praise to them that do well.

WE trust the honorable Legislature will furnish you with good and wholesome laws, without which we cannot expect you can do much. And may we hope, Gentlemen, that the general complaint, which has been long in England, and in all parts of this,

country, more or less, may never be heard among us, The want of justice.

No man can number all the good and wholsome laws that have been made in England and this country, against all sorts of vice, and that justice might be done for the public, and between man and man; and yet how has vice appeared with it's brazen face, in open effrontery of all law and justice? And what multitudes have suffered for want of a speedy execution of justice? And the public has suffered through a careless negligence, bribes, vicious rulers, or the artifices of bribed and perjured attornies.

MAY Heaven prevent such abuses among us! And may you, Gentlemen, and your successors, no|bly exert youselves to do justice and judgment How worthy the practical observation of all rulers is the charge of good Jehoshaphat? And he said to the judges, Take heed what ye do, for ye judge not for man, but for the Lord who is with you in the judg|ment. Wherefore now, let the fear of the Lord be upon you: take heed and do it; for there is no iniqui|ty with the Lord our God, nor respect of persons, not taking of gifts.—Thus shall ye do in the fear of the Lord faithfully, and with a perfect heart.* 1.45 We wish you much wisdom and fortitude, and heartily pray you may go on and prosper in the impartial administration of justice and judgment, and that you may have boldness in the day of Christ.

THIRDLY, I would, in the next place, address the freemen of the State.

GENTLEMEN, you are as free citizens, and the whole power of the State falls yearly into your hands. Remember the solemn oath you have ta|ken

in the great name of the ever living God, and be not swayed by interest, party or prejudice, in giving your suffrages.

IF you have a proper sense of the great impor|tance and worth of our priviledges, you will look for men of God, men of truth, able men, such as fear God and hate covetousness, and give your votes for such from time to time.

A good constitution, all Liberty worth the name, and every thing dear and sacred may soon be sub|verted by wicked designing men, who are ever gap|ing for places of preferment and profit.

IT is a great deal you put into the hands of your representatives. And men of no virtue, no prin|ciple or conscience cannot be trusted, but with the greatest peril.

AND be intreated, Sirs, to seek the peace and prosperity of your towns, and of the whole State: and labor to promote and encourage every virtue among yourselves, and the suppression of every vice. And, of what importance is it to yourselves and posterity, that your houses be nurseries of pie|ty and devotion? As also, that you spare not to e|ducate your children in useful learning and the principles of our holy religion? Like faithful A|braham, command your children and your housholds after you to keep the way of the Lord, to do justice and judgment.† 1.46

AND how necessary is it, dear Sirs, that you settle able and faithful ministers of Christ in your se|veral towns; that you and your children may en|joy a preached gospel, and all it's ordinances and

institutions according to the mind of Christ. And remember for your encouragement, that Blessed are the people that know the joyful sound.* 1.47

ONCE more, and above all. I beseech you to bow to our glorious sovereign prince. And may Christ our King reign in our hearts, in his sweet and benign influence! May he be crowned King upon the throne of your souls, and sway his sweet and peaceful scepter there forever! Happy it would be to see his kingdom of grace flourishing in this State; and many flocking round his standard. Christ reigns in providence, and in grace: and he is al|mighty, he is lovely in both. How glorious is that kingdom which consists in righteousness, peace and joy in the Holy Ghost? How transcendently ami|able and lovely the King of glory, by whom kings reign, having all power in Heaven and in Earth! Thy kingdom come.

FOURTHLY, I would offer a word to my Reve|rend brethren in the ministry.‡ 1.48

Reverend and dear Sirs,

IT is a peculiarly sweet consideration to us, that our divine lord and master has all power in Heaven and in Earth, and for this very purpose that be should give eternal life to us many as the Father has given him.† 1.49 This is the great end of his providential government. And as he is able, so he will most certainly accomplish it. He will govern all things, all nations and all occurrences in providence of eve|ry name and nature, so as to conduce to the bring|ing home his people in a thorough conversion, and their final and compleat glorification.

WE have but little encouragement from visibility at present. All things outward look dark. It is a dark day on account of the unnatural war: a darker on account of the great wickedness of the country, Alass! the drun|kenness, profanity, uncleanness and Sabbath breaking through the land. O, what a lamentable decay of vital piety, family religion and government! How seldom do we find any enquiring the way to Zion! The spirit of conviction and conversion seems apparently to have left the country almost universally. The wise virgins are slumbering and sleeping with the foolish. Such an impe|netrable hardness of heart prevails, that no judgments of Heaven seem to make any impression on the wicked; but everyday they grow more obdurate and insensible. The most awakening, melting and alarming discourses from the sacred desk are rather derided than regarded. Surely these things are heavy on the hearts of Christ's ministers, But although Satan rages, the Lord reigns.

AND now my brethren how are we? What sense have we of these things? Have we let down our watch with others? Can we content ourselves without the spirit and energy of religion in our own souls, and to see it prevail|ing among the people? O, why are we not up in good earnest? Why are we not importunate in our prayers? Pungent and pressing in our applications? Unwearied in our labors night and day? Surely there is enough in Christ, enough in his sweet promises to encourage and strengthen our faith, Lo I am with you always, even to the end of the world. I will not leave you comfortless, I will come unto you. I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and way blessing upon thine offspring. We may therefore look for great things from our Lord. And in due time we shall reap if we faint not.

ONE thing more I would observe, The laborers are few, very few in this infant State, and at present but little pros|pect of many additions. Let us pray the Lord of the harvest to send forth laborers into his harvest. And while there is such a paucity of ministers in the State, are we not called in providence, to double our labors among the people scat|tered in the wilderness as sheep without a shepherd?

IT is indeed sadly true that many appear to have but

little regard to the ministry, having imbibed gross errors and corrupt opinions, contrary to the doctrine which is according to Godliness. Yet in dependance upon our great Lord and master, we may be instrumental of winning some to Christ, and of preventing many more from follow|ing their perniciuos ways.

WE cannot prevent, diversity of opinions, or the gross|est errors; neit•••••• can the State. Our part is faithfully to deliver all the counsel of God in public and in private, and to commit all to our sovereign Lord, in quiet resignation to his will. He governs all things civil and religion.

We cannot reasonably desire but that every one 〈◊〉〈◊〉 joy the free liberty of 〈◊〉〈◊〉 conscience. It is 〈◊〉〈◊〉 evident that many abuse it. Yea they abuse both that ••••|vil and religious liberty; yet we should rejoice that thre is such a precious priviledge granted us. And after use|ing our best endeavours they must be left to their own masters, to whom they stand or fall. God is the judge.

IT is a very plain case that many people in the present day, have very absurd notions of Liberty, as if it consist|ed ed in a right for every one to believe, do, or act as he plea|ses in all things civil, and religious. This is a Libertime principle. No man has any sight, before God, to believe or practice contrary to scripture. And Liberty consists in a freedom to do that which is right. The great law of nature, the moral law, is the rule of right action. This is the rule of moral and civil Liberty. Man's fall has ta|ken away his freedom of right action; for whosoever com|mitteth sin is the servant of sin. In the kingdom of provi|dence Christ gives a civil freedom: in the kingdom of grace he gives a spiritual freedom. The Gospel is the perfect Law of Liberty; and this lays the foundation for a perfect moral freedom. It is the spiritual freedom we are especially concerned to seek among the people. And for this we should labor with the greatest painfulness.

How sorrowful, that a free people, in a civil sense should be the servants and slaves of sin and satan? O that he who was anointed to proclaim liberty to the captives and the opening of the prison to them, that are bound would speedily accomplish this happy deliverance, and most glorious freedom! Let us pray for the peace of Jeru|salem. And may the blessing of many that are ready to perish come upon us.

AMEN.

Notes

• † 1.1

  Phil. 2.6.—11.
• * 1.2

  Gen. 17.1.
• ¶ 1.3

  Job 42.2
• ¶ 1.4

  John 5.17
• * 1.5

  Ephos. 2.1.
• † 1.6

  John 5.25.
• ‡ 1.7

  Ephos. 1.19, 20.
• † 1.8

  Eph. iii, 10, Col. i, 16
• * 1.9

  Rom. xiii. 1—4
• ‡ 1.10

  1. Tim. i.9, 10.
• § 1.11

  See 1. Sam. ix. 15, 16.10 1.17.21.24.11.15. 16, 12, 13.2 Sam. 2.4.5.1.2.3.
• † 1.12

  Exod. xviii.21.
• * 1.13

  Rom. xiii 5, 6.
• a 1.14

  Col. i.16.
• b 1.15

  John i.10.
• c 1.16

  Heb. i.10.
• d 1.17

  Heb. i.3.
• e 1.18

  Col. i.1 7.
• f 1.19

  Ephes. i.22
• g 1.20

  Isai. ix.
• h 1.21

  Heb. i.6.
• ‡ 1.22

  Phil. ii.9.
• * 1.23

  Heb. ii.9.
• § 1.24

  John xvii, 2.
• † 1.25

  Eph. i.22.
• ¶ 1.26

  Ps. ii.6.
• ‖ 1.27

  Ps. xlvii.7.8.
• ‡ 1.28

  Rev. xix.16.
• * 1.29

  Pro. viii.15, 16.
• † 1.30

  Is. xlv.5.
• ‡ 1.31

  Is. xlv 7
• ¶ 1.32

  Ps. xci.4—16.
• * 1.33

  Ps. xxi. 8, 9.
• † 1.34

  Ps. ii. 2, 9.
• † 1.35

  James ii, 10.11
• * 1.36

  Ps. xix.7.
• ‡ 1.37

  Gal. iii.10.
• § 1.38

  Rom. xiii.1.
• ‡ 1.39

  Jud. xxi.25.
• † 1.40

  See If. vi.1—12, and compare it with John xii. 39—41.
• * 1.41

  General Burgoyne with about 10000 British troops, &c.
• § 1.42

  Ps. xviii, 10.
• | 1.43

  Rev. xix.6.
• ¶ 1.44

  1 Kings iii. 7.9.
• * 1.45

  2 Chron. xix. 6—1O.
• † 1.46

  Gen. xviii.19.
• * 1.47

  Ps. 1xv. 15, 16, 17.
• ‡ 1.48

  John xvii. 2.
• † 1.49

  The Address to the Ministers, omitted in the Delivery, by reason that none of the Ministers of the State were present, takes it's place in the Publication.