“The powers not delegated [i.e., enumerated] to the United States by the Constitution, nor prohibited by it to the states, are reserved to the states respectively, or to the people.” Tenth Amendment of the Constitution
Enumerated powers are the particular powers granted to Congress (those which are specifically listed) in the US Constitution. There are seventeen such enumerated powers.
Article I, Section 8 lists the first fifteen powers enumerated to, or permissible for the federal government. Articles II-VII add no additional powers but define how to apply the powers enumerated in Article I.
For example, Article II identifies the president as Commander-in-Chief over the military, but this is not a new power since the Preamble already authorized the federal government “to provide for the common defense.” Likewise, the president’s Article II authority to “make treaties” and “appoint ambassadors” is part of the Article I provision “to regulate commerce with foreign nations.”
The Thirteenth and the Fourteenth Amendments to the Constitution added two additional federal powers. (But the other twenty-five Amendments to the Constitution added no federal powers.) With these two additional federal powers, the total number of constitutionally-authorized federal jurisdictions, or enumerated powers, is seventeen.
The Enumerated Powers Listed in the Constitution
The enumerated powers permissible to the federal government are:
To raise revenue to pay off debt, protect the nation, and fulfill the specific obligations established in the enumerated powers. (“To lay and collect taxes, duties, imposts and excises, to pay the debts and provide for the common defense and general welfare of the United States”)
“Borrow money on the credit of the United States.”
Protect the free-enterprise system and ensure free flow of commerce. (“To regulate commerce with foreign nations, and among the several states, and with the Indian tribes”)
Establish immigration laws and processes. (“To establish an uniform rule of naturalization”)
Establish the bankruptcy laws and processes. (“and uniform laws on the subject of bankruptcies throughout the United States”)
Establish national currency, monitor its supply and value, and punish counterfeiters of that currency. (“To coin money, regulate the value thereof, and of foreign coin, and fix the standard of weights and measures” and “provide for the punishment of counterfeiting the securities and current coin of the United States”)
“Establish post offices and post roads.”
Protect the private property (including the ideas, and the product of those ideas) of inventors, authors, and artists. (“To promote the progress of science and useful arts by securing for limited times to authors and inventors the exclusive right to their respective writings and discoveries”)
If Congress so wishes, create and regulate federal courts. (“To constitute tribunals inferior to the Supreme Court”)
To enforce international laws and prosecute offenses against it: “Define and punish piracies and felonies committed on the high seas, and offences against the law of nations.”
“Declare war, grant letters of marque and reprisal, and make rules concerning captures on land and water.”
To provide funding for and establish the size and operation of a national military. (“To raise and support armies, but no appropriation of money to that use shall be for a longer term than two years; to provide and maintain a navy; to make rules for the government and regulation of the land and naval forces”)
To call forth and train state militias for national needs. (“To provide for calling forth the militia to execute the laws of the union, suppress insurrections, and repel invasions; to provide for organizing, arming, and disciplining the militia, and for governing such part of them as may be employed in the service of the United States, reserving to the States respectively the appointment of the officers and the authority of training the militia according to the discipline prescribed by Congress”)
Oversee and manage all federal property, including Washington, DC, as well as bases, federal buildings, and so forth. (“To exercise exclusive legislation in all cases whatsoever over such District (not exceeding ten miles square) as may by cession of particular States and the acceptance of Congress become the seat of the government of the United States, and to exercise like authority over all places purchased by the consent of the legislature of the State in which the same shall be, for the erection of forts, magazines, arsenals, dock-yards, and other needful buildings”)
“To make all laws which shall be necessary and proper for carrying into execution the foregoing powers, and all other owners vested by this Constitution in the government of the United States, or in any department or officer thereof.”
To prevent slavery. (a power added by the Thirteenth Amendment)
To prevent states from violating individual constitutional freedoms and inalienable rights secured to every individual in the federal Constitution. (a power added by the Fourteenth Amendment)
Some Founding Fathers on Enumerated Powers
“The powers delegated [that is, enumerated] by the proposed Constitution to the federal government are few and defined. Those which are to remain in the state governments are numerous and indefinite. The former [i.e., federal powers] will be exercised principally on external objects, as war, peace, negotiation, and foreign commerce; with which last the power of taxation will, for the most part, be connected. The powers reserved to the several states will extend to all the objects which in the ordinary course of affairs concern the lives, liberties, and properties of the people, and the internal order, improvement, and prosperity of the state. The operations of the federal government will be most extensive and important in times of war and danger; those of the state governments in times of peace and security.” James Madison1
“The state governments may be regarded as constituent and essential parts of the federal government; whilst the latter [i.e., the federal] is no wise essential to the operation or organization of the former [i.e., the states].” James Madison2
(Warning what would eventually occur if Congress used the General Welfare Clause of the Constitution to become involved in more than its specifically enumerated powers):
“If Congress can apply money indefinitely to the ‘general welfare,’ and are the sole and supreme judges of the ‘general welfare,’ they may take the care of religion into their own hands; they may establish teachers in every state, county, and parish, and pay them out of the public treasury; they may take into their own hands the education of children, establishing in like manner schools throughout the Union; they may undertake the regulation of all roads other than post roads. In short, everything, from the highest object of state legislation down to the most minute object of police would be thrown under the power of Congress, for every object I have mentioned would admit the application of money, and might be called, if Congress pleased, provisions for the ‘general welfare’.” James Madison3
“I consider the foundation of the Constitution as laid on this ground that ‘all powers not delegated to the United States, by the Constitution, nor prohibited by it to the states, are reserved to the states or to the people’ [quoting the Tenth Amendment]. To take a single step beyond the boundaries thus specially drawn around the powers of Congress is to take possession of a boundless field of power, no longer susceptible of any definition.” Thomas Jefferson4
“I am not a friend to a very energetic [activist] government. It is always oppressive.” Thomas Jefferson5
“What an augmentation [growth] of the field for jobbing, speculating, plundering, office-building, and office-hunting would be produced by an assumption of all the state powers into the hands of the [federal] government. The true theory of our Constitution is surely the wisest and best: that the States are independent as to everything within themselves, and united as to everything respecting foreign nations. Let the [federal] government be reduced to foreign concerns only.” Thomas Jefferson6
(The Founders did not list all the powers the state possessed, but rather listed the few that the federal government was allowed to perform; all other powers belonged to the states.)
“In forming a federal constitution, which ex vi termine, supposes state governments existing, and which is only to manage a few great national concerns, we often find it easier to enumerate particularly the powers to be delegated to the federal head than to enumerate particularly the individual rights to be reserved.” Richard Henry Lee7
“[The Tenth A]mendment is a mere affirmation of what, upon any just reasoning, is a necessary rule of interpreting the Constitution. Being an instrument of limited and enumerated powers, it follows irresistibly that what is not conferred, is withheld, and belongs to the state authorities.” Supreme Court Justice Joseph Story8
“What is to become of constitutions of government if they are to rest not upon the plain [meaning] of their words but upon conjectural enlargements and restrictions to suit the temporary passions and interests of the day? Let us never forget that our constitutions of government are solemn instruments, addressed to the common sense of the people and designed to fix and perpetuate their rights and their liberties. They are not to be frittered away to please the demagogues of the day. They are not to be violated to gratify the ambition of political leaders. They are to speak in the same voice now and forever. They are of no man’s private interpretation. They are ordained by the will of the people and can be changed only by the sovereign command of the people.” Supreme Court Justice Joseph Story9
1 James Madison, No. XLV, The Federalist on the New Constitution Written in the Year 1788 (Washington, DC: Jacob Gideon, 1818), 292.
3 Madison, February 6, 1792, The Debates and Proceedings in the Congress of the United States (Washington, DC: Gales and Seaton, 1849), 2nd Cong., 1st Sess., 388.
4 Thomas Jefferson, “Opinion against the constitutionality of a National Bank,” February 15, 1791, The Writings of Thomas Jefferson, ed. H. A. Washington (Washington, DC: Taylor & Maury, 1854), VII:556.
5 Jefferson to Madison, December 20, 1787, Memoir, Correspondence, and Miscellanies from the Papers of Thomas Jefferson, ed. Thomas Jefferson Randolph (Charlottesville: F. Carr & Co., 1829), II:276.
6 Jefferson to Gideon Granger, August 13, 1800, Memoir, Correspondence, and Miscellanies, ed. Randolph (1829) III:437.
7 [Richard Henry Lee], “Letter XVI,” January 20, 1788, An Additional Number of Letters from the Federal Farmer to the Republican (1788), 143.
8 Joseph Story, Commentaries on the Constitution of the United States (Boston: Hilliard, Gray, and Company, 1833), III:752.
9 Story, Commentaries on the Constitution (1833), III:754.
Lesson 4: American Founding and Federal Era (1785-early 1800s)
Words such as “virtue,” “piety” and “learning” are emphasized in the writings of our Founding Fathers and therefore appear in many of our governmental documents. In fact, when modern political scientists examined seventy-six of the most representative pamphlets and essays written by our Founders, they found the word “virtue” stressed over 300 times. Additionally, various synonyms meaning the same thing (such as “religion,” “morality,” and “knowledge”) also frequently appear in official writings (such as in the famous Northwest Ordinance, by which territories become states).  Significantly, to our Founders, “religion” meant Christianity; “morality” or “virtue” meant Biblical character; and “knowledge” meant information or skills acquired within the framework of a Biblical worldview.
The Founders consistently emphasized the elements of religion and morality (or piety and virtue) as the indispensable foundation and supports of our American system of government. They believed that if these pillars were lost, then our nation would eventually collapse. Notice some of their representative declarations affirming this:
[I]t is religion and morality alone which can establish the principles upon which freedom can securely stand.  [R]eligion and virtue are the only foundations…of republicanism and of all free governments.  Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.  John Adams, SIGNER OF THE DECLARATION
[R]eligion and good morals are the only solid foundations of public liberty and happiness.  While the people are virtuous, they cannot be subdued; but when once they lose their virtue, they will be ready to surrender their liberties to the first external or internal invader. Samuel Adams, SIGNER OF THE DECLARATION
[A] free government….can only be happy when the public principles and opinions are properly directed….by religion and education. It should therefore be among the first objects of those who wish well to the national prosperity to encourage and support the principles of religion and morality.  Abraham Baldwin, SIGNER OF THE CONSTITUTION
Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion (whose morality is so sublime and pure)… are undermining the solid foundation of morals– the best security for the duration of free governments.  Charles Carroll, SIGNER OF THE DECLARATION
Sensible of the importance of Christian piety and virtue to the order and happiness of a state, I cannot but earnestly commend to you every measure for their support and encouragement….Manners, by which not only the freedom but the very existence of the republics are greatly affected, depend much upon the public institutions of religion.  John Hancock, SIGNER OF THE DECLARATION
[T]he great pillars of all government and of social life [are] virtue, morality, and religion. This is the armor, my friend, and this alone, that renders us invincible.  Patrick Henry
[F]or avoiding the extremes of despotism or anarchy…the only ground of hope must be on the morals of the people.I believe that religion is the only solid base of morals and that morals are the only possible support of free governments.  [T]herefore education should teach the precepts of religion and the duties of man towards God.  Gouverneur Morris, SIGNER OF THE CONSTITUTION
Religion and morality…[are] necessary to good government, good order, and good laws.  William Paterson, SIGNER OF THE CONSTITUTION
Without [religion] there can be no virtue, and without virtue there can be no liberty, and liberty is the object and life of all republican governments.  Benjamin Rush, SIGNER OF THE DECLARATION
The practice of morality being necessary for the well-being of society, He [God] has taken care to impress its precepts so indelibly on our hearts that they shall not be effaced by the subtleties of our brain.  [T]he studious perusal of the Sacred Volume will make [us] better citizens.  Thomas Jefferson,SIGNER OF THE DECLARATION
Purity of morals [is] the only sure foundation of public happiness in any country.  [R]eligion and morality are the essential pillars of civil society.  George Washington, SIGNER OF THE CONSTITUTION
[T]he primary objects of government are the peace, order, and prosperity of society….To the promotion of these objects, particularly in a republican government, good morals are essential. Institutions for the promotion of good morals are therefore objects of legislative provision and support, and among these…religious institutions are eminently useful and important.  Oliver Ellsworth, DELEGATE TO THE CONSTITUTIONAL CONVENTION; CHIEF JUSTICE OF THE SUPREME COURT
[G]overnment…is a firm compact sanctified from violation by all the ties of personal honor, morality, and religion.  Fisher Ames, FRAMER OF THE BILL OF RIGHTS
[T]he cultivation of the religious sentiment represses licentiousness…inspires respect for law and order, and gives strength to the whole social fabric.  Moral habits…cannot safely be trusted on any other foundation than religious principle, nor any government be secure which is not supported by moral habits….Whatever makes men good Christians, makes them good citizens.  Daniel Webster, “DEFENDER OF THE CONSTITUTION”
Republican government loses half of its value where the moral and social duties are…negligently practiced. To exterminate our popular vices is a work of far more importance to the character and happiness of our citizens, than any other improvements in our system of education.  [T]he moral principles and precepts contained in the Scriptures ought to form the basis of all our civil constitutions and laws….All the miseries and evils which men suffer from vice, crime, ambition, injustice, oppression, slavery and war, proceed from their despising or neglecting the precepts contained in the Bible.  Noah Webster, “SCHOOLMASTER TO AMERICA”
There are many additional examples affirming the Founders’ belief that Biblical morality and Biblical faith were vital for the proper operation of both society and civil government. But the Founders did more than just hold these convictions, they also acted on them. This is apparent in the very first governments they created.
Significantly, America’s separation from Great Britain had wiped out all state and colonial governments, for each had been British authorized and operated. New purely American governments were needed, so many of the Founders who signed the Declaration returned home to assist in drafting their state’s first constitution and establishing its new government. They took deliberate steps to ensure that both Biblical religion and morality were directly incorporated into government from the beginning.
For example, Declaration signers George Read and Thomas McKean helped draft  Delaware’s 1776 constitution, which required:
Every person who shall be chosen a member of either house, or appointed to any office or place of trust…shall…make and subscribe the following declaration, to wit: “I, _________, do profess faith in God the Father, and in Jesus Christ His only Son, and the Holy Ghost, one God – blessed forevermore; and I do acknowledge the Holy Scriptures of the Old and New Testament to be given by Divine inspiration.” 
Massachusetts’ 1780 constitution (written with the help of Declaration signers Samuel Adams, John Hancock, Robert Treat Paine, and John Adams,  as well as Constitution signer Nathaniel Gorham ) similarly required:
Any person chosen governor, lieutenant-governor, counselor, senator, or representative, and accepting the trust, shall—before he proceed to execute the duties of his place or office – make and subscribe the following declaration, viz. “I, ___________, do declare, that I believe the Christian religion and have a firm persuasion of its truth.” 
Declaration signers Benjamin Franklin and James Smith of Pennsylvania helped write its 1776 Constitution,  which likewise stipulated:
And each member [of the legislature] before he takes his seat, shall make and subscribe the following declaration, viz: “I do believe in one God, the Creator and Governor of the universe, the Rewarder of the good, and the Punisher of the wicked; and I acknowledge the Scriptures of the Old and New Testaments to be given by Divine inspiration.” 
Other constitutions contained similar clauses.  The Christian spirit undergirding America was so readily apparent even to the British that in England…
Sir Richard Sutton read a copy of a letter…from a governor in America to the Board of Trade showing that….”If you ask an American, ‘Who is his master?’ he will tell you he has none—nor any governor but Jesus Christ.” 
Another reflection of the Founder’s insistence that Biblical principles be part of public affairs is seen in the fact that all the states had Sabbath laws, requiring rest and abstinence from work on that day. In some cases, these laws continued for centuries; in fact, even today some states still use parts of those Sabbath laws.
Across the years, there were attempts to secularize the government and repeal these Sabbath laws and (until recent years) those efforts were largely rejected. For example, in 1838, the Legislature of New York received a petition seeking “the repeal of the laws for the observance of the Sabbath.” They refused that call in a nearly unanimous vote, explaining:
With us it is wisely ordered that no one religion shall be established by law but that all persons shall be left free in their choice and in their mode of worship. Still, this is a Christian nation. Ninety-nine hundredths, if not a larger proportion of our whole population, believe in the general doctrines of the Christian religion. Our government depends for its being on the virtue of the people—on that virtue that has its foundation in the morality of the Christian religion and that religion is the common and prevailing faith of the people. There are, it is true, exceptions to this belief; but general laws are not made for excepted cases. 
The Articles of Confederation
Just as the Founders created new state governments after their separation from Great Britain, so, too, they also created a national government. In 1777, they penned the Articles of Confederation, under which Congress governed itself throughout the remainder of the War for American Independence. But their experience over that time demonstrated that it had three major weaknesses:
Congress had no power to raise the money needed to fund its appropriate activities, such as national defense and operating the Continental Army.
Congress had no power to enforce any of its decisions.
There was no clear national leader—that is, no single executive head. Congress, as a body, had been the governing entity, but it was bulky, slow, and inefficient when it came to making important and timely decisions.
These flaws caused the government to be weak and inept, resulting in almost fatal problems. For example, because of these shortcomings, many times during the war the army lacked supplies and received no pay, which not only contributed to the suffering of the troops in places such as Valley Forge in 1777 but also caused some officers and men to threaten a military coup in 1783. It was evident that something must be done to correct these glaring weaknesses. Some proposed amending the Articles of Confederation; others, including James Madison, George Washington, and Noah Webster, felt that an entirely new system was needed.
The Constitutional Convention, 1787
In an attempt to solve the problems in the national government, in the spring of 1787 delegates from across the country met together at the State House in Philadelphia (also known as Independence Hall, where the Declaration of Independence had been signed). Most came prepared to keep (but amend) the Articles of Confederation; but the Virginia delegates proposed an entirely new and different governing document. The initial reaction by the other delegates was hesitancy and doubt, believing any dramatic change would be opposed by the people and would fail; they felt that half-measures would be far more acceptable.
George Washington (who had been chosen by the other delegates to preside over this assembly) then arose and addressed the Convention in a brief but immortal speech. He agreed that it was indeed “probable that no plan we propose will be adopted,” but warned that if this occurred, then it was entirely possible that we would have to endure another dreadful war.  He therefore challenged the delegates to be bold, telling them, “If—to please the people—we offer what we ourselves disapprove, how can we afterward defend our work?” He concluded by urging the delegates to “raise a standard” of the best government they could possibly devise, no matter how much change it required, and then trust in the fact that “The event is in the hands of God.” They accepted his challenge, but their way forward was neither easy nor smooth.
In fact, after only a few weeks of deliberations, the Constitutional Convention was on the verge of collapsing. For more than a month the delegates had been deadlocked on different issues, such as that of fair representation between the small and large states. With this impasse, and no forward progress, patience was wearing thin and emotions were on edge. A somber George Washington began to despair of seeing success.
At this point, Benjamin Franklin, the oldest delegate (he was then 81-years-old at a time when the average lifespan in America was only about thirty-three ), asked for permission to speak. On previous occasions, he had always written his remarks and had someone else read them to the Convention, but this time Franklin was stirred to personally address the delegates, telling them:
In this situation of this assembly, groping, as it were, in the dark to find political truth, and scarce able to distinguish it when presented to us, how has it happened, sir, that we have not hitherto once thought of humbly applying to the Father of Lights to illuminate our understandings? In the beginning of the contest with Britain when we were sensible of danger, we had daily prayers in this room for the Divine Protection. Our prayers, sir, were heard, and they were graciously answered. All of us who were engaged in the struggle must have observed frequent instances of a superintending Providence in our favor….And have we now forgotten that powerful Friend? or do we imagine we no longer need His assistance? I have lived, sir, a long time; and the longer I live, the more convincing proofs I see of this truth: that God governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid? We have been assured, sir, in the Sacred Writings that except the Lord build the House, they labor in vain that build it. I firmly believe this; and I also believe that without His concurring aid, we shall succeed in this political building no better than the builders of Babel…and we ourselves shall become a reproach and a byword down to future ages.I therefore beg leave to move, that henceforth prayers imploring the assistance of Heaven, and its blessings on our deliberations, be held in this assembly every morning before we proceed to business, and that one or more of the clergy of the city be requested to officiate in that service. 
Most modern observers, even critics, would certainly concede that these eleven sentences spoken by Franklin carry a general religious overtone, but they likely would not admit much more. However, there is much more. Unrealized by most today is that in those eleven sentences, Franklin had specifically referenced or quoted by memory eight different Bible phrases that appear in thirteen different Bible verses:
“groping in the dark” (Job 12:25)
“the Father of Lights” (James 1:17)
“illuminate our understanding” (James 1:5)
“a sparrow cannot fall to the ground without His notice” (Matthew 10:29, Luke 12:6)
“can an empire rise without His aid” (Daniel 4:17, Psalm 75:7)
“except the Lord build the house, they labor in vain that build it” (Psalm 127:1)
“the builders of Babel” (Genesis 11:1-9)
“a reproach and a byword” (Deuteronomy 28:37, 2 Chronicles 7:20, 1 Kings 9:7, Psalm 44:14)
Many Americans now know so little of the Bible that they no longer recognize these Bible references and phrases. In fact, unless speakers today announce they are citing a specific Bible verse, people listening usually don’t recognize Bible quotations or references. But in the Founders’ day, they didn’t need to call attention to which Bible verses they were quoting, for nearly all Americans had learned to read from the Bible and studied it in school and therefore knew and recognized its phrases.
Roger Sherman of Connecticut seconded Franklin’s motion for prayer, but then Hugh Williamson of North Carolina pointed out that they had no funds to pay the salary of a full-time chaplain.  Edmund Randolph of Virginia then proposed “that a sermon be preached, at the request of the Convention, on the Fourth of July, the anniversary of Independence” and that “thenceforward prayers to be read in the Convention every morning.”
The Constitutional Convention therefore recessed for three days, attended church, and listened to patriotic orations.  They gathered at the Calvinist Reformed Church in Philadelphia, and the Rev. William Rogers prayed a special prayer over them:
[W]e fervently recommend to Thy fatherly notice…our Federal Convention….[F]avor them from day to day with Thy immediate presence; be Thou their wisdom and their strength! Enable them to devise such measures as may prove happily instrumental for healing all divisions and promoting the good of the great whole…that the United States of America may furnish the world with one example of a free and permanent government….May we….continue, under the influence of republican virtue, to partake of all the blessings of cultivated and civilized society. 
After those three days off, with attending church, listening to orations, and having special prayer, there was an apparent change in atmosphere: the delegates slowly began making progress and were gradually able to reach a solution on major problematic issues. This resulted in the best form of government ever devised by man, and the US Constitution has proven to be the most valuable and stable civil document in history. 
As President Calvin Coolidge affirmed, “no other document devised by the hand of man has brought so much progress and happiness to humanity. The good it has wrought can never be measured.” He correctly concluded that “To live under the American Constitution is the greatest political privilege that was ever accorded to the human race.” The finished Constitution was signed by thirty-nine delegates on September 17, 1787 (which is why September 17 is annually celebrated nationally as “Constitution Day”), and then sent to the states for approval. The ratification debates in several of the state conventions were heated, and in many states the votes were close.
Significantly, some forty-four clergy from various denominations had been elected by their states as delegates to the state ratification conventions,  and in states such as Connecticut, North Carolina, and Massachusetts, the ratification conventions for the Constitution were actually held in churches.  Many of those clergy delegates (especially in Massachusetts, North Carolina, and New Hampshire) played key roles in securing approval for the Constitution.
For example, twenty clergy in Massachusetts served in that state’s convention, and their support was crucial since the Constitution was ratified in that state by a margin of only nineteen votes (187 to 168). Benjamin Lincoln of Massachusetts (one of George Washington’s most trusted generals during the final campaigns of the War for Independence) reported to his former Commander-in-Chief: “It is very fortunate for us that the clergy are pretty generally with us.”
In South Carolina, celebration broke out after the successful ratification vote was announced. When order was restored, elder statesman Christopher Gadsden addressed the convention. Acknowledging his advanced age, he said that he would probably not live long enough to see the happy results of the final adoption of the Constitution by the entire nation, but for his own part, he declared: “I shall say with good old Simeon [when he saw the Christ child brought into the Temple] ‘Lord, now let Thou Thy servant depart in peace, for mine eyes have seen the salvation of my country [Luke 2:29]’”
He believed the new Constitution would be a significant force for good in the nation, and was grateful to have lived long enough to see it approved before he died.
Despite sometimes vigorous debates, state after state continued approving the Constitution. New Hampshire became key; if it ratified, it would be the ninth state to do so, which meant that the necessary threshold had been reached for the Constitution to officially become the new governing document for America. Just prior to that vote, George Washington told American hero Marquis de Lafayette:
Should everything proceed with harmony and consent according to our actual wishes and expectations, it will be so much beyond anything we had a right to imagine or expect eighteen months ago that it will, as visibly as any possible event in the course of human affairs, demonstrate the finger of Providence. 
The Constitution was indeed ratified by New Hampshire; and all of the remaining states also eventually approved it.
Significantly, numerous Framers of the Constitution openly avowed that the final document reflected God’s hand and providence. For example, signer William Samuel Johnson of Connecticut declared that the finished Constitution was the result of “a signal [obvious]intervention of Divine providence.”
Alexander Hamilton similarly affirmed:
For my own part, I sincerely esteem it a system which without the finger of God never could have been suggested and agreed upon by such a diversity of interests. 
James Madison agreed, and reported:
It is impossible for the man of pious reflection not to perceive in it a finger of that Almighty Hand which has been so frequently and signally extended to our relief in the critical stages of the Revolution. 
According to these delegates (and others), the finger of God—that is, His Divine power (specifically referenced in Bible passages such as Exodus 8:19, Exodus 31:18, Deuteronomy 9:10, Luke 11:20)—had guided their writing of the Constitution. Benjamin Franklin certainly believed this to be the case, explaining:
[I] beg I may not be understood to infer that our general Convention was Divinely inspired when it formed the new federal Constitution…[yet] I can hardly conceive a transaction of such momentous importance to the welfare of millions now existing (and to exist in the posterity of a great nation) should be suffered to pass without being in some degree influenced, guided, and governed by that omnipotent, omnipresent, and beneficent Ruler in Whom all inferior spirits “live and move and have their being” [Acts 17:28]. 
George Washington (president of the Convention) similarly attested:
As to my sentiments with respect to the merits of the new Constitution…It appears to me then little short of a miracle that the delegates from so many different states…should unite in forming a system of national government. 
Benjamin Rush, a signer of the Declaration from Philadelphia (and a ratifier of the Constitution), closely monitored the proceedings and openly testified:
I do not believe that the Constitution was the offspring of [Divine] inspiration, but I am as perfectly satisfied that the Union of the states in its form and adoption is as much the work of a Divine Providence as any of the miracles recorded in the Old and New Testament were the effects of a Divine power. 
Clearly, many of the Founding Fathers involved with writing and approving the US Constitution believed that God had been a direct force in its creation.
The US Constitution
Sadly, despite the abundant historical evidence, numerous modern jurists, academics, and others today wrongly claim the US Constitution is a Godless document. In fact, in the book Godless Constitution, two professors firmly assert the Constitution was completely secular and not influenced by religious principles.On what authoritative historical sources do those professors rely to prove this errant claim? Significantly, in their “Note on Sources” at the end of the book, they candidly admit: “we have dispensed with the usual scholarly apparatus of footnotes.”
There are no footnotes—they use no original historical documentation to prove their “historical” claims. What a startling admission, but this is reflective of what often occurs in far too much of academia and media today.
For several reasons, the truth is actually the opposite of what they claim.
First, many of the specific ideas presented in the Constitution were developed from the Christian culture of the preceding two centuries. This is confirmed by the extensive work of political scientists who embarked on an ambitious ten-year project to analyze writings from the Founding Era (1760-1805) with the goal of isolating and identifying the specific political authorities quoted during in those writings. If the sources of the specific quotes in those writings could be identified, then the origin of the Founders’ political ideas could be documented.
Selecting some 15,000 representative writings, the researchers isolated 3,154 direct quotations, and then documented the origin of those quotations. 
Their research revealed the single most cited authority in the writings of the Founding Era was the Bible: thirty-four percent of the documented quotes were taken from the Bible—a percentage almost four times higher than the second most-quoted source. 
A second proof that the Constitution is not secular or Godless is that it was deliberately designed to be utilized alongside the Declaration of Independence—a document that explicitly refers to God multiple times. The Declaration is the foundation upon which first our nation and then our Constitution were built, and the Declaration and the Constitution were intended to be used side-by-side—hand-in-hand; one will not work properly if separated from the other. As the US Supreme Court attested (1897):
[T]he latter [Constitution] is but the body and the letter of which the former [Declaration of Independence] is the thought and the spirit, and it is always safe to read the letter of the Constitution in the spirit of the Declaration of Independence. 
This reality was also affirmed by John Quincy Adams in his famous oration, “The Jubilee [that is, the fiftieth anniversary] of the Constitution,” in which he explained:
[T]he virtue which had been infused into the Constitution of the United States…was no other than the concretion of those abstract principles which had been first proclaimed in the Declaration of Independence….This was the platform upon which the Constitution of the United States had been erected. Its virtues, its republican character, consisted in its conformity to the principles proclaimed in the Declaration of Independence and as its administration…[and] was to depend upon the…virtue, or in other words, of those principles proclaimed in the Declaration of Independence and embodied in the Constitution of the United States. 
From the beginning, the interdependent relationship between these two documents was clear: together, both of them form our founding charter; and the entire framework of our government as expressed in both documents is built upon the Christian idea of man and government.
A third proof that the Constitution is not a Godless secular document is found in its internal content. Several of its specific clauses actually incorporate specifically recognizable Biblical provisions and rhetoric. Here are a few examples.
The Constitution recognizes and sets apart Sunday from governmental work. Article II of the Constitution stipulates that when Congress passes a bill, for that bill to become law the president has ten days to sign it—not counting Sundays, or as the Constitution says, “Sundays excepted.”
Significantly, Christianity is the only major religion in the world that has a Sunday Sabbath. As the Supreme Court of California observed (1858), the Sabbaths observed by various religions included “the Friday of the Mohammedan, the Saturday of the Israelite, or the Sunday of the Christian.” The South Carolina Supreme Court (1846) similarly noted the fact that the US Constitution officially recognized and set apart the Christian Sabbath:
Christianity is a part of the common law of the land, with liberty of conscience to all. It has always been so recognized….The US Constitution allows it as a part of the common law. The President is allowed ten days [to sign a bill], with the exception of Sunday. The Legislature does not sit; public offices are closed; and the government recognizes the day in all things….The observance of Sunday is one of the usages of the common law recognized by our US and state governments….Christianity is part and parcel of the common law. 
The Senate Committee on the Judiciary similarly commented (in 1853) on this constitutional provision, reaching the same obvious conclusion:
In the law, Sunday is a “dies non” [a day on which no legal business can be conducted]. It cannot be used for the services of legal process, the return of writs, or other judicial purposes. The executive department, the public establishments—are all closed on Sundays; on that day neither House of Congress sits….Here is a recognition by law and by universal usage not only of a Sabbath but of the Christian Sabbath, in exclusion of the Jewish or Mahammedan Sabbath….The recognition of the Christian Sabbath [by the Constitution] is complete and perfect. 
For decades, the specific recognition of the Christian Sabbath in the Constitution was cited by state and federal courts as proof of the Christian nature of our Constitution (and many other governing documents contain the same recognition of the Christian Sabbath).
The five oath-taking clauses in the Constitution also demonstrate its religious nature, for the Founders universally affirmed oath-taking to be a singularly religious activity. For example, James Madison called an oath “the strongest of religious ties”; John Adams said oaths were “sacred obligations”; Declaration signer John Witherspoon said taking an oath “indeed is an act of worship”; Declaration signer Oliver Wolcott said that an oath “is a direct appeal to…God”; US Supreme Court Justice James Iredell said it was a “solemn appeal to the Supreme Being”; and George Washington warned to never let oath-taking become a secular activity.a href=”#_edn74″ name=”_ednref74″> For the Founding Fathers and Framers of the Constitution, the oath-taking clauses were overtly religious.
In fact, Constitution signer Rufus King declared that oaths were a “principle which is proclaimed in the Christian system.” Consider how this is “principle” from the “Christian system” is reflected in our American oath-taking process even today.
Traditionally, in taking an oath an individual raises their right hand, places the other on the Bible, takes the oath, and concludes with “So help me God.” Notice how the elements in this sequence directly parallels specific verses in the Bible.
For example, in Genesis 26:2-3, God told Isaac “I will perform the oath which I swore to Abraham your father”—so God Himself swore an oath. Concerning the oath, God declared: “i raised my hand in an oath. . .” (Ezekiel 20:15, 23; 36:7; Psalm 106:26). The Scripture further tells us that “The Lord has sworn by His right hand” (Isaiah 62:8). And when God’s people were instructed about how to take an oath, they were told: “You shall . . . take oaths in his name” (Deuteronomy 10:20), which is what we do today when we use the phrase “So help me God.”
Clearly, the oath-taking clauses of the Constitution reflect specific Biblical practices.
The Constitution declares in Article VII that it was written “in the year of our Lord” 1787. Most legal documents of that day gave only the year; a few added “in the year of the Lord”; but the drafters of the Constitution personalized that phrase, making it “in the year of our Lord.” Our Founders deliberately dated the Constitution in a way that recognized the birth of Christ.
Notice the extremely close parallels between the explicit wording of the Bible and the almost identical wording of that unique thought or idea in the Constitution. For instance:
The Natural-Born Citizen Presidential Requirement
Concerning the selection of a national executive leader, the Bible says “One from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother” (Deuteronomy 17:15, ESV). The national leader cannot be an immigrant but must be native-born.
Reflecting this same requirement, the Constitution stipulates: “No person except a natural born citizen…shall be eligible to the office of President” (Article II, Section 1, Paragraph 5). The Constitution allows a US Senator or Representative to be an immigrant, but it requires that the national leader—the President—must be native-born (or as the Bible specified, “one from among your brethren” who is “not a foreigner”).
Concerning the death penalty, the Bible says: “Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.” (Deuteronomy 17:6, NKJV)
Concerning treason (a death penalty offense specifically named in the Constitution), the Constitution likewise requires: “No person shall be convicted of treason [and put to death], unless on the testimony of two witnesses to the same overt act” (Article, Section 3, Paragraph 3).
The Bible says: “The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself” (Ezekiel 18:20, NKJV). The family is not to be punished for the wrongdoing of a single member of the family.
Attainder (common in European governments at the time) punishes an entire family for the wrongdoing of one member of the family. For example, if one person in the family commits treason, then the bloodline of the entire family becomes “corrupt” and for generations thereafter no member of the family can own property or enjoy other rights. But the Constitution, echoing the Bible’s teaching, says: “No attainder of treason shall work corruption of blood or forfeiture, except during the life of the person attained” (Art. III, Sec. 3, Clause 2).
And notice also the three branches of government—the Judicial, Legislative, and Executive—is set forth in Isaiah 33:22 (“The Lord is our judge [the judicial] , the Lord is our lawgiver [the legislative] , the Lord is our king [the executive]”). And the type of tax exemptions the Founders gave to churches (tax exemptions that still exist today) is found in Ezra 7:24: “You have no authority to impose taxes, tribute or duty on any of the priests, Levites, musicians, gatekeepers, temple servants or other workers at this house of God.”
And the mandate of republicanism set forth in the Constitution in Art. IV, Sec. 4 (that is, of selecting our leaders at the local, county, state, and federal levels) has its origins in Exodus 18:21(“select capable men from all the people…as officials over thousands, hundreds, fifties, and tens”) and also Deuteronomy 1:13. In fact, Noah Webster (the Founder personally responsible for Art. I, Sec 8, ¶8 of the Constitution) specifically cites Exodus 18:21,  as do Declaration signers John Witherspoon and Benjamin Rush. 
Further demonstrating the Constitution’s reliance on and incorporation of Biblical precepts, on multiple occasions John Adams directly affirmed that the principle undergirding the constitutional separation of powers was specifically taken from the Bible is teaching in Jeremiah 17:9. Adams explained:
To expect self-denial from men when they have a majority in their favor (and consequently power to gratify themselves) is to disbelieve all history and universal experience—it is to disbelieve [Divine] Revelation and the Word of God, which informs us, “the heart is deceitful above all things, and desperately wicked” [Jeremiah 17:9]….There is no man so blind as not to see that to talk of founding a government upon a supposition that nations and great bodies of men, left to themselves, will practice a course of self-denial is either to babble like a new-born infant, or to deceive like an unprincipled impostor.
To understand Adams’ reference to Jeremiah 17:9, recall that the Founders largely viewed man from a Christian perspective. As such, they believed in what Christian theologians call “the depravity of man.” This meant that man is in a fallen state; consequently, doing the wrong thing comes naturally to him—unless he has chosen to live by God’s principles and the uplifting standards of the Bible. Because of man’s sinful proclivity to do what is wrong, it was not likely that governments formed by men will automatically be inherently good and always serve the people. In fact, the record of countless governments across history repeatedly proves just the opposite—that nearly all governments which do not have internal safeguards and restraints that account for the inherent “depravity of man” will eventually become corrupt, selfish, oppressive, and tyrannical.
The Founders believed that the branches of government therefore needed to be separated from, and able to check and balance each other so that perhaps all might not go wicked at the same time. Thus, if the Judiciary became selfish and corrupt, then perhaps the Legislative and Executive could negate that influence; and the same was true with the other branches. So, using their Biblical understanding of the general fallen nature of man, the Founders were careful to construct a form of government that would not entrust any man or branch with too much power, knowing that sinful man tends to abuse that power.
Not only did John Adams cite Jeremiah 17:9 (on multiple occasions) to explain separation of powers, but the same point was similarly made by signers of the Constitution George Washington  and Alexander Hamilton.  And James Madison, affirming the same Biblical view of the fallen and sinful nature of man, in Federalist 51 affirmed:
What is government itself but the greatest of all reflections on human nature? If men were angels, no government would be necessary. In framing a government which is to be administered by men over men, the great difficulty lies in this: you must first enable the government to control the governed, and in the next place oblige it to control itself.
The Preamble to the Constitution
Significantly, the Preamble (that is, the introduction) to the Constitution set the tone for the limited nature of that document. It identifies five basic functions of civil government, and each reflects Biblical precepts. Those five enumerated purposes of America’s federal government are to:
“Establish justice.” Dozens of Bible verses specifically address this as being a proper and primary object of government. For example:
Thus says the Lord of hosts: “Execute true justice.” (Zechariah 7:9)
All His ways are justice—a God of truth and without injustice. (Deuteronomy 32:4)
Righteousness and justice are the foundation of Your throne. (Psalm 89:14)
Government must administer God’s justice.
“Insure domestic tranquility.” In 1 Timothy 2:1-2, the Bible urges Christians to pray for civil rulers “in order that we may lead a tranquil and quiet life in all Godliness and dignity.” God wants His people to seek and enjoy, and the government to produce domestic tranquility.
“Provide for the common defense.” In Romans 13:4, the Bible affirms that civil government “does not bear the sword in vain.” The “sword” is a military weapon, and even Jesus Christ taught His disciples the legitimacy of being armed, telling them in Luke 22:36, “Now…let him who has no sword sell his robe and buy one.” Protecting innocent human life is a primary purpose of government (cf. Romans 13:1-5 and 1 Peter 2:13-14), and to fulfill this purpose, governments organize armies to protect citizens from international threats, and establish police forces to protect citizens from domestic threats.
“Promote the general welfare.” Romans 13:4 says that civil leaders are to be servants “to you for good”—they are to serve and seek the common good of all classes of citizens. God wants government to reflect equality in the same way He does; after all, God uses the same standards for all (see Matthew 5:45), and all were created equal by and before God. As the Bible affirms:
Have we not all one Father? Has not one God created us? (Malachi 2:10)
God does not show favoritism. (Acts 10:34, Romans 2:11)
For the Lord your God…shows no partiality. (Deuteronomy 10:17)
By the way, notice that the Preamble says that government is to “promote the general welfare,” not “provide for the general welfare.” Numerous Scriptures make clear that needy individuals are to be cared for by private acts of charity from individuals, churches, and families, but not from government. The Framers of our government frequently reiterated the same point about promoting welfare.
The fifth purpose of American government set forth in the preamble is to “Secure the blessings of liberty.” “Blessings” means “God’s favor and protection” and liberty is one of God’s blessings for all the people.
Proclaim liberty throughout the land unto all the inhabitants thereof. (Leviticus 25:10)
Where the Spirit of the Lord is, there is liberty. (2 Corinthians 3:17)
You have been called unto liberty. (Galatians 5:13)
Significantly, the most basic of our Creator-endowed blessings are identified in the Declaration of Independence as well as in the Fifth Amendment of the Constitution as “life, liberty, [and] private property.” Just as God is the source of liberty, the Scriptures also identify Him as the source of life (Genesis 1:27, “And God created man…” and Acts 17:28 “In Him we live, move, and have our being”). God is also the source of private property (Ecclesiastes 5:19 states, “For every man to whom God has given riches and wealth, He has also empowered him to eat from them…and rejoice in his labor; this is the gift of God”; and 1 Chronicles 29:12, likewise affirms: “Both riches and honor come from Thee.”)
The purpose for which American government exists and the Constitution was written is set forth in the five clauses of the Preamble, and all five are firmly rooted in Bible teachings.
The First Inauguration, 1789
By June 1788, the Constitution had been ratified. Electors from the states then unanimously chose George Washington as the first president. He was the only president in US history to be elected with no opposition.
Constitutional experts abounded at that first presidential inauguration in March 1789. Not only did George Washington help create the Constitution that was now to govern the nation but one fourth of the members of the Congress that organized and directed his inauguration had been delegates with him in writing that Constitution.
Furthermore, this very same Congress also penned the First Amendment to the Constitution with its religion clauses. Clearly, therefore, this Congress definitely knew what was and was not constitutional; so the religious activities that were part of the first inauguration may well be said to have had the approval of the greatest congressional collection of constitutional experts America has ever known.
That inauguration occurred in New York City, which served as the nation’s capital during the first year of the new federal government. The preparations had been extensive; everything had been well planned; and religious activities abounded.
The newspapers reported on the very first activity of the inauguration:
[O]n the morning of the day on which our illustrious President will be invested with his office, the bells will ring at nine o’clock, when the people may go up to the house of God and in a solemn manner commit the new government, with its important train of consequences, to the holy protection and blessing of the Most High. An early hour is prudently fixed for this peculiar act of devotion and…is designed wholly for prayer. 
As the parade carrying Washington by horse-drawn carriage to the swearing-in was nearing Federal Hall, it was realized that no Bible had been obtained for administering the oath, and New York state law required that a Bible be part of the ceremony. Parade Marshal Jacob Morton therefore hurried off and soon returned with a large 1767 Bible.
The inauguration ceremony was conducted on the balcony at Federal Hall; and with a huge crowd gathered below watching the proceedings, the Bible was laid upon a crimson velvet cushion and the oath of office was administered. The Bible was opened (at random) to Genesis 49; Washington placed his left hand upon the open Bible, raised his right, took the oath of office, then bent over and reverently kissed the Bible. Washington and the other officials then departed the balcony and went inside Federal Hall to the Senate Chamber, where Washington delivered his Inaugural Address.
In that first-ever presidential speech, Washington opened with his own heartfelt prayer.  He then called on his listeners to remember and acknowledge God. Finishing his address, Washington offered his closing prayer.
Moving on to the next inaugural activity, the Senate directed:
That after the oath shall have been administered to the President, he—attended by the Vice-President and members of the Senate and House of Representatives—proceed to St. Paul’s Chapel to hear Divine service.
The House approved the same resolution,  so the president and Congress thus went en masse to church as an official body. As affirmed by congressional records:
The President, the Vice-President, the Senate, and House of Representatives, &c., then proceeded to St. Paul’s Chapel, where Divine Service was performed by the chaplain of Congress.
There were thus at least seven distinctly religious activities included in this first presidential inauguration, and those activities have been repeated in whole or part in every inauguration since: (1) the use of the Bible to administer the oath; (2) solemnifying the oath with multiple religious expressions (placing a hand on the Bible, saying “So help me God,” and then kissing the Bible); (3) prayers offered by the president himself; (4) religious content in the inaugural address; (5) the president calling on the people to pray or acknowledge God; (6) church inaugural worship services; and (7) clergy-led prayers.
Christianity and the Congress
The Continental Congress had passed an important act known as “The Northwest Ordinance.” President Washington and Congress passed a federal law to ensure that this Ordinance would be in effect under the new Constitution.
It is so important that even today, it is still considered one of the four organic, or fundamental American laws on which all others are to be based. It not only declared that “civil and religious liberty…form the basis whereon these republics, their laws, and constitutions are erected,” but it was also the first federal law to address education. Article III of that national law directly linked religion and public education together, declaring:
Religion, morality, and knowledge, being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged. 
(Across history, numerous state constitutions, complying with this provision, likewise declared that religion, morality, and knowledge were to be part of public education, and many state constitutions today still retain this requirement.)
Some six weeks later on September 25, 1789, Congress finished framing the Bill of Rights (the first Ten Amendments, setting forth the God-given inalienable rights that belong to every individual). The Bill of Rights was the Capstone of the Constitution. Significantly, 165 years later, US Supreme Court Chief Justice Earl Warren declared:
I believe the entire Bill of Rights came into being because of the knowledge our forefathers had of the Bible and their belief in it: freedom of belief, of expression, of assembly, of petition, the dignity of the individual, the sanctity of the home, equal justice under law, and the reservation of powers to the people….I like to believe we are living today in the spirit of the Christian religion. I like also to believe that as long as we do so, no great harm can come to our country. 
On that notable day in 1789 on which the Bill of Rights was completed, the Journals of Congress record that:
Mr. [Roger] Sherman [the only Founding Father to sign all four founding documents] justified the practice of thanksgiving on any signal [important] event not only as a laudable one in itself but as warranted by precedents in Holy Writ [i.e., the Scriptures]: for instance, the solemn thanksgivings and rejoicings which took place in the time of Solomon after the building of the temple was a case in point [1 Kings 8, 2 Chronicles 5-7]. This example he thought worthy of Christian imitation on the present occasion. 
Congress therefore unanimously requested that President Washington issue a proclamation for the people of the United States to thank Almighty God for the “opportunity peaceably to establish a Constitution of government for their safety and happiness.” Washington happily complied with that request, affirming that it is “the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor.”
Notice that George Washington said nations—not just individuals, but nations—have four distinct duties: (1) to acknowledge the providence of Almighty God, (2) to obey His will, (3) to be grateful for His benefits, and (4) humbly to implore His protection and favor. Our Congress and our presidents have fulfilled this duty hundreds of times in our nation’s history.
The First Amendment
The First Amendment to the Constitution (part of the Bill of Rights passed by the Congress) is misunderstood by many people today, including numerous courts. Concerning religion, the Amendment states: “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.” Many today claim that this Amendment mandates a “separation of church and state,” which to them means that government can have nothing to do with religion in general, or Christianity in particular. But our Founders wrote this clause only to ensure that Congress could not establish a national church, or give official preference to a particular religious denomination, as had been the centuries-long practice for many European governments at that time.
The Founders considered the idea of separating God from government, or making government purely secular, a ridiculous notion. They repeatedly affirmed that God was Supreme over all earthly governments; to them, any attempt to separate government from Godly principles would mean the death of the nation. As George Washington openly reminded Americans:
Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happiness—these firmest props of the duties of men and citizens. 
According to Washington, anyone who sought to remove religion or morality from government could not be considered a patriot—he was not a friend to or supporter of America. Founding Father John Witherspoon likewise declared:
[H]e is the best friend to American liberty who is the most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every king. Whoever is an avowed enemy of God, I scruple not to call him an enemy to his country. 
The Founders were adamantly opposed to any notion of a secular society or a Godless public square.
The proper view of the meaning of the First Amendment was accurately set forth by early Supreme Court Justice Joseph Story (called a “Father of American Jurisprudence,” placed on the Court by President James Madison). Story authored the famous Commentaries on the Constitution of the United States (1833), considered one of the most respected American legal works. Concerning the First Amendment, he explained:
At the time of the adoption of the Constitution, and of the Amendment to it now under consideration [i.e., the First Amendment], the general if not the universal sentiment in America was that Christianity ought to receive encouragement from the state….An attempt to level all religions and to make it a matter of state policy to hold all in utter indifference would have created universal disapprobation, if not universal indignation….The real object of the [First] Amendment was not to countenance [approve], much less to advance Mahometanism, or Judaism, or infidelity, by prostrating Christianity, but to exclude all rivalry among Christian sects [denominations] and to prevent any national ecclesiastical establishment which should give to a hierarchy the exclusive patronage of the national government [i.e., establish an official national church or denomination, such as Baptists, Catholics, Methodists, or any other].
Justice Story further explained:
In some of the states, Episcopalians constituted the predominant sect [denomination]; in others, Presbyterians; in other, Congregationalists; in others, Quakers; and in others again, there was a close numerical rivalry among contending sects [denominations]. It was impossible that there should not arise perpetual strife and jealousy…if the national government were left free to create a [national] religious establishment….Thus the whole power over the subject of religion is left exclusively to the state governments.
Significantly, even Thomas Jefferson (the man often credited today with being the originator of the phrase “separation of church and state”) adamantly opposed the concept of a secular nation, or Godless public square. In fact, he frequently introduced religious activities directly into the public arena.
For example, in 1774 while serving in the Virginia state legislature, he introduced a resolution for a colony-wide day of fasting and prayer. And in 1779 as governor of Virginia, he issued a proclamation calling for a statewide day of prayer and thanksgiving.
In 1789, he began serving in the federal government as Secretary of State for President George Washington where he was placed in charge of laying out the city of Washington DC, including building the White House and the US Capitol. He then became Vice President under President John Adams, and during this time,on November 22, 1800, Congress moved into the newly constructed US Capitol building.
Two weeks later on December 4, 1800, with Theodore Sedgwick presiding over the House and Thomas Jefferson over the Senate, a plan was approved whereby Christian church services would be held every Sunday in the Hall of the House of Representatives —the largest room in the Capitol building. The spiritual leadership for each Sunday’s service would alternate between the chaplain of the House and the chaplain of the Senate, each of whom would either personally conduct the service or invite some other minister to preach.
It was in this most recognizable of all government buildings that Vice President Jefferson attended church —a practice he continued throughout his two terms as president. In fact, US congressman Manasseh Cutler, who also attended church at the Capitol, affirmed that “He [Jefferson] and his family have constantly attended public worship in the Hall.” Mary Bayard Smith, another attendee at the Capitol services, confirmed, “Mr. Jefferson, during his whole administration, was a most regular attendant.” She even noted that Jefferson had a designated seat at the Capitol church: “The seat he chose the first Sabbath, and the adjoining one, which his private secretary occupied, were ever afterwards by the courtesy of the congregation left for him and his secretary.”
Each Sunday, Jefferson rode his horse from the White House to the church at the Capitol,  a distance of 1.6 miles and a trip of about thirty minutes. He made this ride regardless of weather conditions. In fact, among Representative Cutler’s entries is one noting that “[i]t was very rainy, but his [Jefferson’s] ardent zeal brought him through the rain and on horseback to the Hall.” Other diary entries similarly confirm Jefferson’s faithful attendance despite unfavorable weather.
Interestingly, the Marine Corps band, now known as the President’s Own Band, played worship services at the Capitol.  According to attendee Margaret Bayard Smith, the band, clad in their scarlet uniforms, made a “dazzling appearance” as they played from the gallery, providing instrumental accompaniment for the singing.  However, good as they were, they seemed too showy for the services and “the attendance of the Marine Band was soon discontinued.”
Under President Jefferson, Sunday church services were also started at the War Department and the Treasury Department —government buildings of the Executive Branch under Jefferson’s direct control. If Jefferson thought such religious services in government buildings and government settings were unconstitutional or improper, he certainly had the power to stop them; but he did not. To the contrary, he helped start them and encouraged their use. Therefore, on any given Sunday, worshippers could choose between attending church at the US Capitol, the War Department, or the Treasury Department—all with the blessing of Jefferson. (By 1867, the church in the Capitol that Jefferson helped start had become the largest church in Washington, DC.)
When Jefferson was asked why he attended church at the Capitol, he answered:
No nation has ever yet existed or been governed without religion—nor can be. The Christian religion is the best religion that has been given to man and I, as Chief Magistrate of this nation, am bound to give it the sanction of my example. 
Additionally, while serving as President of the United States, Jefferson authored the original plan of education for the public schools of Washington, DC. He used the Bible and Watt’s Hymnal (one of the greatest doctrinal hymnals in Christendom) as the primary reading texts. In 1803, he signed a federal act renewing provisions related to propagating the Gospel among the Delaware Indian tribe and also approved a treaty with the Kaskaskia tribe to provide them Christian ministry and teaching. And in 1804 he signed a federal act related to the propagation of the Gospel among Indians on federal land trusts. President Jefferson not only personally undertook federal initiatives to help propagate Christianity and Christian teachings among native peoples, he also praised others who did the same.
After he left the presidency, Jefferson established the University of Virginia, where he encouraged the teaching of religion and set apart space in the Rotunda for chapel services. He also praised the use of the local courthouse in his home town for religious services.
Many significant acts of Congress in promoting religion and Biblical Christianity have already been noted, but there are many more. For example, between 1836 and 1847, Congress commissioned four massive paintings to be hung in the Rotunda of the US Capitol for public viewing. They were designed to depict events reflecting the Christian heritage of the nation, and among the four paintings are featured three Christian prayer services, a Christian Bible study, and a Christian baptism. 
A few years later in 1852-1853, a group petitioned Congress for a complete secularization of the public square and a cessation of all religious activities by government. But Congress rejected that request, instead making unambiguous declarations about America as a God-centered and Christian nation:
House Judiciary Committee: Had the people, during the Revolution, had a suspicion of any attempt to war against Christianity, that Revolution would have been strangled in its cradle. At the time of the adoption of the Constitution and the amendments, the universal sentiment was that Christianity should be encouraged, not any one sect [denomination]….In this age there can be no substitute for Christianity. That [Christianity], in its general principles, is the great conservative element on which we must rely for the purity and permanence of free institutions.
Senate Judiciary Committee: We are Christians, not because the law demands it, not to gain exclusive benefits or to avoid legal disabilities, but from choice and education; and in a land thus universally Christian, what is to be expected—what desired—but that we shall pay a due regard to Christianity? 
In 1856, the House of Representatives likewise declared:
[T]he great vital and conservative element in our system is the belief of our people in the pure doctrines and Divine truths of the Gospel of Jesus Christ. 
There are countless other examples from congressional records that could similarly be cited to affirm that America’s culture and institutions, including that of civil government, were shaped by Christianity.
The Christian presence so visible across America and throughout government was also openly acknowledged in the Judicial Branch. For example, in a unanimous decision in 1844, the US Supreme Court affirmed that America was “a Christian country.” Then in 1892, after having reviewed scores of historical documents, the Court again delivered a unanimous ruling, declaring:
[N]o purpose of action against religion can be imputed to any legislation, state or national because this is a religious people….[T]his is a Christian nation. 
In 1931, the Court rearticulated the same message:
We are a Christian people…according to one another the equal right of religious freedom, and acknowledging with reverence the duty of obedience to the will of God. 
These “Christian country,” “Christian nation,” and “Christian people” declarations were subsequently cited by numerous lower federal courts for decades, including well into the modern era. And because the Supreme Court viewed America as a Christian nation, it is not surprising that it regularly invoked Christian principles as the basis of its rulings on marriage, citizenship, foreign affairs,  domestic treaties, and other issues.
(By the way, these decisions about America as a “Christian nation” were not issued because only Christians inhabited America, for such was never the case—not ever, not at any time. These decisions were rendered because the Court rightly recognized that Christianity had indeed shaped America’s institutions and formed the basis of its unique culture, and that those principles provided freedom and liberty for all citizens, regardless of whether or not they happened to be Christians. Thus, being a Christian nation did not exclude anyone from participation in or protection by American government.)
Significantly, state courts were just as forthright in their declarations on this subject as the federal courts had been. For example:
[O]ur laws and institutions must necessarily be based upon and embody the teachings of the Redeemer of mankind. It is impossible that it should be otherwise. And in this sense, and to this extent, our civilization and institutions are emphatically Christian.  Illinois Supreme Court, 1883
Democracy is the outgrowth of Christianity. Although the constitutional decree of freedom of religion and worship embraces any faith…ours is a Christian nation.Kentucky Court of Appeals, 1945
Our great country is denominated a Christian nation….We imprint “In God We Trust” on our currency. Our state has even sometimes been referred to by cynics as being in the “Bible Belt.” It cannot be denied that much of the legislative philosophy of this state and nation has been inspired by the Golden Rule and the Sermon on the Mount and other portions of the Holy Scriptures. Mississippi Supreme Court, 1950
[I]t is well settled and understood that ours is a Christian Nation, holding the Almighty God in dutiful reverence. It is so noted in our Declaration of Independence and in the constitution of every state of the Union. Since George Washington’s first presidential proclamation of Thanksgiving Day, each such annual proclamation reiterates the principles that we are such a Christian Nation….At public expenditure we engrave on our coins, “In God We Trust” and print the same on currency. Our National Motto adopted by joint resolution of Congress is “In God We Trust.” Our National Anthem closes with these words “In God is Our Trust.”…[W]e consider the language used in our Declaration of Independence, and in our national Constitution, and in our Constitution of Oklahoma, wherein those documents recognize the existence of God, and that we are a Christian Nation and a Christian State. Oklahoma Supreme Court, 1959
Numerous other courts made similarly succinct pronouncements.
The Declaration of Independence and the US Constitution were clearly founded upon Christian ideas of man and government. Our Founders were the first civil leaders to (as the Declaration of Independence announced) “hold these truths” and establish a nation upon them. Without Christianity, there never would have been the US Constitution that has caused America to become the longest on-going constitutional republic in the history of the world. As Noah Webster (father of the American dictionary and a key individual in the passage of the Constitution) affirmed:
The religion which has introduced civil liberty is the religion of Christ and His apostles, which enjoins humility, piety, and benevolence; which acknowledges in every person a brother, or a sister, and a citizen with equal rights. This is genuine Christianity, and to this we owe our free constitutions of government. ■
___________  Charles Hyneman and Donald Lutz, American Political Writing during the Founding Era 1760-1805 (Indianapolis: Liberty Fund, 1983), see listing for “virtue” in the index.
 The American Museum, or Repository of Ancient and Modern Fugitive Pieces, & c.(Philadelphia: Matthew Carey, 1787), Vol. II, p. 191, “An Ordinance for the Government of the Territory of the United States Northwest of the River Ohio,” July 30, 1787, Article III.
 John Adams, The Works of John Adams, Second President of the United States, Charles Francis Adams, editor (Boston: Little, Brown and Company, 1850),Vol. IX p. 401, to Zabdiel Adams on June 21, 1776.
 John Adams, The Works of John Adams, Second President of the United States, Charles Francis Adams, editor (Boston: Little, Brown and Company, 1850), Vol. IX p. 636, to Benjamin Rush on August 28, 1811.
 John Adams, The Works of John Adams, Second President of the United States (Boston: Little, Brown and Co., 1854), Vol. IX, pp. 228-229, “A Letter to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts, October 11, 1798.”
 Samuel Adams, The Writings of Samuel Adams, Harry Alonzo Cushing, editor (New York: G. P. Putnam’s Sons, 1905), Vol. IV, p. 74, to John Trumbull on October 16, 1778.
 Samuel Adams, The Writings of Samuel Adams,Harry Alonzo Cushing, editor (New York: G. P. Putnam’s Sons, 1905), Vol. IV, p. 124, to James Warren on February 12, 1779.
 Charles C. Jones, Biographical Sketches of the Delegates from Georgia to the Continental Congress (Boston and New York: Houghton, Mifflin and Company, 1891), pp. 6-7.
 Bernard C. Steiner, The Life and Correspondence of James McHenry (Cleveland: The Burrows Brothers Company, 1907), p. 475, Charles Carroll to James McHenry on November 4, 1800.
 The Independent Chronicle(Boston: Nathaniel Willis) on November 4, 1780, Vol. XIII, p. 4, from John Hancock’s Inaugural Address as Governor of Massachusetts. See also Abram English Brown, John Hancock, His Book (Boston: Lee and Shepard Publishers, 1898), p. 269.
 Patrick Henry,Life, Correspondence and Speeches, William Wirt Henry (New York: Charles Scribner’s Sons, 1891), Vol. II, p. 592, to Archibald Blair on January 8, 1799.
 Gouverneur Morris, A Diary of the French Revolution (Boston: Houghton Mifflin Co., 1939), Vol. II, p. 172, April 29, 1791.
 Gouverneur Morris, A Diary of the French Revolution (Boston: Houghton Mifflin Co., 1939), Vol. II, p. 452, to Lord George Gordon, June 28, 1792.
 Jared Sparks, The Life of Gouverneur Morris (Boston: Gray and Bowen, 1832), Vol. III, p. 483, from his “Notes on the Form of a Constitution for France.”
 United States Oracle(Portsmouth, NH), May 24, 1800. See also The Documentary History of the Supreme Court of the United States, 1789-1800, Maeva Marcus, editor (New York: Columbia University Press, 1988), Vol. III, p. 436.
 Benjamin Rush, Essays, Literary, Moral and Philosophical (Philadelphia: Thomas and Samuel Bradford, 1798), p. 8, “On the Mode of Education Proper in a Republic.”
 Thomas Jefferson, The Writings of Thomas Jefferson, Albert Ellery Bergh, editor (Washington, DC: The Thomas Jefferson Memorial Association, 1904), Vol. XII, p. 315, to James Fishback on September 27, 1809.
 Daniel Webster, The Writings and Speeches of Daniel Webster Hitherto Uncollected (Boston: Little, Brown, and Company, 1903), Vol. IV, pp. 657, to Professor Pease on June 15, 1852.
 George Washington, The Writings of George Washington, John C. Fitzpatrick, editor (Washington: U. S. Government Printing Office, 1936), Vol. XIII, p. 118, from General Orders, October 21, 1778.
 George Washington, The Writings of George Washington, Jared Sparks, editor (Boston: Ferdinand Andrews, 1838), Vol. XII, p. 245, to the Clergy of Different Denominations Residing in and Near the City of Philadelphia, on March 3, 1797.
 Independent Chronicle(Boston), February 22, 1787, Fisher Ames writing as Camillus. See also Fisher Ames, The Works of Fisher Ames, Seth Ames, editor (Indianapolis: Liberty Classics, 1983), Vol. I, p. 67.
 Daniel Webster, Mr. Webster’s Address at the Laying of the Cornerstone of the Addition to the Capitol; July 4th, 1851 (Washington: Gideon and Co., 1851), p. 23.
 Daniel Webster, A Discourse Delivered at Plymouth, December 22, 1820. In Commemoration of the First Settlement of New England (Boston: Wells and Lilly, 1821), pp. 49-50.
 Noah Webster, History of the United States (New Haven: Durrie & Peck, 1832), p. 6.
 Noah Webster, History of the United States (New Haven: Durrie & Peck, 1832), p. 339, ¶ 53.
The Constitutions of the Several Independent States of the America (Boston: Norman and Bowen, 1785), pp. 99-100, Delaware, 1776, Article 22.
 Samuel Adams, Life and Public Services of Samuel Adams (Boston: Little, Brown, and Company, 1865), Vol. III, pp. 84-85.
Appleton’s Cyclopedia of American Biography, James Grant Wilson and John Fiske, editors (New York: D. Appleton and Company, 1888), s.v. “Nathaniel Gorham.”
A Constitution or Frame of Government Agreed Upon by the Delegates of the People of the State of Massachusetts-Bay (Boston: Benjamin Edes & Sons, 1780), p. 44, Chap. VI, Art. I.
The Constitution of the Commonwealth of Pennsylvania (Philadelphia: Francis Bailey, 1784), pp. 32, 34.
The Constitutions of the Several Independent States of the America (Boston: Norman and Bowen, 1785), p. 81, Pennsylvania, 1776, Article II, Section 10.
 See, for example, The Constitutions of the Several Independent States of the America (Boston: Norman and Bowen, 1785), p. 108, Maryland, 1776, Declaration of Rights, Section 35; p. 4, New Hampshire, 1783, Bill of Rights, Article I, Section 6; etc.
 Hezekiah Niles, Principles and Acts of the Revolution in America (Baltimore: William Ogden Niles, 1822), p. 198, debate on the bill for regulating the civil government of Massachusetts Bay, April 26, 1774.
Documents of the Assembly of the State of New-York, Sixty-First Session. 1838 (Albany: E. Croswell, 1838), Vol. V, p. 1, “No. 262: Report of the committee on the judiciary on the petition of Joseph Frost, Joseph Sibley, and others, praying the repeal of the laws for the observance of the Sabbath & c.,” March 13, 1838.
Documents of the Assembly of the State of New-York, Sixty-First Session. 1838 (Albany: E. Croswell, 1838), Vol. V, p. 6, “No. 262: Report of the committee on the judiciary on the petition of Joseph Frost, Joseph Sibley, and others, praying the repeal of the laws for the observance of the Sabbath & c.,” March 13, 1838.
 Gouverneur Morris, An Oration Upon the Death of General Washington by Gouverneur Morris. Delivered at the Request of the Corporation of the City of New York, On the 31stday of December 1799 (New York: John Furman, 1800), p. 21. Evans #38002.
 Gouverneur Morris, An Oration Upon the Death of General Washington by Gouverneur Morris. Delivered at the Request of the Corporation of the City of New York, On the 31stday of December 1799 (New York: John Furman, 1800), p. 21. Evans #38002.
 Gouverneur Morris, An Oration Upon the Death of General Washington by Gouverneur Morris. Delivered at the Request of the Corporation of the City of New York, On the 31stday of December 1799 (New York: John Furman, 1800), p. 21. Evans #38002.
 James Madison, The Papers of James Madison, Henry D. Gilpin, editor (Washington: Langtree and O’Sullivan, 1840), Vol. II, pp. 984-985, Benjamin Franklin on June 28, 1787.
 James Madison, The Papers of James Madison, Henry D. Gilpin, editor (Washington: Langtree and O’Sullivan, 1840), Vol. II, p. 986, June 28, 1787.
 James Madison, The Papers of James Madison, Henry D. Gilpin, editor (Washington: Langtree and O’Sullivan, 1840), Vol. II, p. 986, June 28, 1787. Hamilton opposed the resolution, saying such an action at that time might communicate to the populace (who knew nothing of the events in the closed convention) they were having troubles and, hence, undermine the people’s support. Mr. Sherman from Connecticut pointed out they would have greater troubles if they neglected this important duty. It was also proposed to have a sermon preached on July 4th at the request of the convention. Dayton records the motion appointing a chaplain was seconded and carried. Madison records they did not vote on the issue. If this were so, it was because they had no funds to officially invite a chaplain, as pointed out by Delegate Williamson. (See James Madison, The Papers of James Madison, Henry D. Gilpin, editor (Washington: Langtree and O’Sullivan, 1840), Vol. II, p. 986, June 28, 1787.) However, chaplains were certainly obtained in some manner as they opened future daily sessions with prayer. (See Max Farrand, The Records of the Federal Convention of 1787 (New Haven: Yale University Press, 1911), Vol. III, p. 472, from William Steele to Jonathan Steele, September 1825 recounting a conversation with Jonathan Dayton.)
 James Madison’s records for Monday, July 2, 1787 notes, “That time might be given to the Committee, and to such as chose to attend to the celebration on the anniversary of Independence, the Convention adjourned till Thursday.” (James Madison, The Papers of James Madison, Henry D. Gilpin, editor (Washington: Langtree and O’Sullivan, 1840), Vol. II, pp. 1023-1024.) George Washington’s notes on July 4, 1787, “and (the Convention having adjourned for that purpose), [he] went to hear an Oration on the anniversary of Independence.” (Worthington Chauncy Ford, George Washington (New York: Charles Scribner’s Sons, 1900), Vol. II, p. 132.)
 The Massachusetts Centinel, August 15, 1787, p. 1.
 See The North American Review (Boston: Ticknor and Fields, January 1867), Vol. 104, p. 249: “Mr. [J. Arthur] Partridge…“the American government and Constitution is the most precious possession which the world holds, or which the future can inherit.” This is true—true because the American system is the political expression of Christian ideas.”; Daniel Webster, An Anniversary Address, Delivered Before the Federal Gentlemen of Concord and Its Vicinity, July 4th, 1806 (Concord, NH: George Hough, 1806), p. 6: “We live under the only government that ever existed, which was formed by the deliberate consultations of the people. Miracles do not cluster. That which has happened but once in six thousand years, cannot be expected to happen often. Such a government, once destroyed, would have a void to be filled, perhaps for centuries, with evolution and tumult, riot and despotism.”
 Calvin Coolidge, The Autobiography of Calvin Coolidge (Honolulu: University Press of the Pacific, 2004; originally printed in 1929), p. 40.
 James M. Beck, The Constitution of the United States, 1787-1927, Edwin L. Miller, C. C. Barnes, editors (New York: George H. Doran Company, 1927), p. viii, a letter from the White House by Calvin Coolidge, December 12, 1924.
 John Eidsmoe, Christianity and the Constitution (Grand Rapids, MI: Baker Books, 1987), p. 352, n. 15.
 The Debates in the Several Conventions, on the Adoption of the Federal Constitution, Jonathan Elliot, editor (Washington, DC: 1836), Vol. II, p. 2-3, Massachusetts Convention, January 10, 1788; Vol. IV, p. 1, North Carolina Convention, July 21, 1788; Mark David Hall, Roger Sherman and the Creation of the American Republic (Oxford University Press, 2013), p. 118-119, n75.
 George Washington, The Papers of George Washington, Dorothy Twohig, editor (Charlottesville: University Press of Virginia, 1997), Vol. 6, pp. 104-105, from Benjamin Lincoln on February 9, 1788.
 George Bancroft, History of the United States of America (New York: D. Appleton and Company, 1882), Vol. VI, p. 420, address by Christopher Gadsden originally reported in the Pennsylvania Packet, June 14, 1788.
 George Bancroft, History of the United States of America (New York: D. Appleton and Company, 1882), Vol. VI, p. 414, George Washington to Marquis de la Fayette on May 28, 1788.
 George Bancroft, History of the Formation of the Constitution of the United States of America (New York: D. Appleton and Company, 1882), Vol. II, p. 257, address by William Samuel Johnson originally reported in the Pennsylvania Packet, January 24, 1788.
 Essays on the Constitution of the United States, Published During its Discussion by the People, 1787-1788, Paul Leicester Ford, editor (Brooklyn: Historical Printing Co. 1892), p. 288, Caesar to Mr. Childs, October 17, 1787, originally printed in The Daily Advertiser. (This was written under his pseudonym Ceasar.)
 Alexander Hamilton, John Jay, & James Madison, The Federalist on the New Consitution; Written in 1788 (Philadelphia: Benjamin Warner, 1818), p. 194, James Madison, Federalist #37.
 Benjamin Franklin,The Works of Benjamin Franklin, Jared Sparks, editor (Boston: Hilliard, Gray, and Company, 1840), Vol. V, p. 162, from “A Comparison of the Conduct of the Ancient Jews and of the Anti-Federalists in the United States of America,” no date.
 George Washington, The Writings of George Washington, Jared Sparks, editor (Boston: Russell, Odiorne, and Metcalf, 1835), Vol. IX, p. 317, to Marquis de Lafayette on February 7, 1788.
 Benjamin Rush,Letters of Benjamin Rush, L. H. Butterfield, editor (Princeton, New Jersey: American Philosophical Society, 1951), Vol. I, p. 475, to Elias Boudinot on July 9, 1788.
 Isaac Kramnick and R. Laurence Moore, The Godless Constitution (New York: W.W. Nortion & Company, 1996) p. 179.
 Donald S. Lutz, “The Relative Influence of European Writers on Late Eighteenth Century American Political Thought,” American Political Science Review, Vol. 78, Issue 1, March 1984, p. 191.
 Donald S. Lutz, “The Relative Influence of European Writers on Late Eighteenth Century American Political Thought,” American Political Science Review, Vol. 78, Issue 1, March 1984, pp. 192-193. See also Donald Lutz, The Origins of American Constitutionalism (Baton Rouge: Louisiana State University Press, 1988), pp. 141-142.
Gulf, Colorado and Santa Fe Railway Company v. Ellis, 165 U. S. 150, 160 (1897).
 John Quincy Adams, The Jubilee of the Constitution. A Discourse Delivered at the Request of the New York Historical Society, in the City of New York, On Tuesday the 30thof April, 1839; Being the Fiftieth Anniversary of the Inauguration of George Washington as President of the United States, on Thursday, the 30thof April, 1789 (New York: Samuel Colman, 1839), p. 54.
 City Council of Charleston v. S. A. Benjamin, 2 Strob. 508, 518-521 (Sup. Ct. S.C. 1846)
 The Reports of Committees of the Senate of the United States For the Second Session of the Thirty-Second Congress, 1852-53 (Washington: Robert Armstrong, 1853), pp. 3, “Rep. Com. No. 376,” January 21, 1853.
 James Madison, The Writings of James Madison, Gaillard Hunt, editor (New York: G.P. Putnam’s Sons, 1904), Vol. V, p. 30, to Thomas Jefferson on October 24, 1787.
 John Adams, The Works of John Adams, Charles Francis Adams, editor(Boston: Little, Brown and Company, 1854), Vol. IX, p. 229, to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts on October 11, 1798.
 John Witherspoon, The Works of John Witherspoon (Edinburgh: J. Ogle, 1815), Vol. VII, p. 139, from his “Lectures on Moral Philosophy,” Lecture 16 on Oaths and Vows.
 Jonathan Elliot, The Debates in the Several State Conventions on the Adoption of the Federal Constitution (Washington: Printed for the Editor, 1836), Vol. II, p. 202, Oliver Wolcott on January 9, 1788.
 Jonathan Elliot, The Debates in the Several State Conventions on the Adoption of the Federal Constitution (Washington: Printed for the Editor, 1836), Vol. IV, p. 196, James Iredell on July 30, 1788.
 George Washington, Address of George Washington, President of the United States, and Late Commander in Chief of the American Army, to the People of the United States, Preparatory to His Declination (Baltimore: Christopher Jackson, 1796), p. 23.
 Reports of the Proceedings and Debates of the Convention of 1821, Assembled for the Purpose of Amending The Constitution of the State of New York (Albany: E. and E. Hosford, 1821), p. 575, Rufus King, October 30, 1821.
 Noah Webster, Letters to a Young Gentleman Commencing His Education (New Haven: S. Converse, 1823), pp. 18-19, Letter 1. See also a similar comment in Noah Webster, History of the United States (New Haven: Durrie & Peck, 1832), pp. 336-337, ¶ 49, although the Scripture citation in this work is closer to 2 Samuel 23:3 than Exodus 18:21.
 John Witherspoon, The Works of John Witherspoon (Edinburgh: J. Ogle, 1804), Vol. V, pp. 266-267, from “A Sermon Delivered at a Public Thanksgiving after Peace”; and a handwritten manuscript of Dr. Benjamin Rush in the private collection of David Barton. In that work, Dr. Rush lists several headings, and under the heading, verses that he believed pertained to that subject. Under the heading, “Government” in his manuscript, Dr. Rush lists Exodus 18:21 as an applicable verse.
 John Adams, A Defence of the Constitutions of Government of the United States of America (London: C. Dilly, 1788), Vol. III, p. 289.
 George Washington, Address of George Washington, President of the United States, and Late Commander in Chief of the American Army, to the People of the United States, Preparatory to His Declination (Baltimore: Christopher Jackson, 1796), p. 13.
 Alexander Hamilton, John Jay, & James Madison, The Federalist on the New Constitution; Written in 1788 (Philadelphia: Benjamin Warner, 1818), p. 85, Federalist #16 by Alexander Hamilton.
 Alexander Hamilton, John Jay, & James Madison, The Federalist on the New Constitution; Written in 1788 (Philadelphia: Benjamin Warner, 1818), p. 281, Federalist #51 by James Madison.
 See The Founders Bible (Newbury Park, CA: Shiloh Road, 2017), articles relating to Deutereonmy 15:11 (p. 311) and Deutereonmy 24 (p. 337).
 For George Washington’s unanimous vote, see: Journal of the First Session of the Senate of the United States of America, Begun and Held at the City of New York, March 4, 1789 (Washington: Gales & Seaton, 1820), Vol. 1, p. 8, Senate vote of April 6, 1789, and p. 9, John Langdon’s letter to George Washington on April 6, 1789.
 Significantly, many of the US Senators at the first Inauguration had been delegates to the Constitutional Convention that framed the Constitution including William Samuel Johnson, Oliver Ellsworth, George Read, Richard Bassett, William Few, Caleb Strong, John Langdon, William Paterson, Robert Morris, and Pierce Butler; and many members of the House had been delegates to the Constitutional Convention, including Roger Sherman, Abraham Baldwin, Daniel Carroll, Elbridge Gerry, Nicholas Gilman, Hugh Williamson, George Clymer, Thomas Fitzsimmons, and James Madison.
 The Daily Advertiser, New York, Thursday, April 23, 1789, p. 2.
 Laws of the State of New York(New York: Thomas Greenleaf, 1798), p. 21, “Chap. XXV: An Act to dispense with the usual mode of administering oaths, in favor of persons having conscientious scruples respecting the same, Passed 1stof April, 1778”; and James Parker, Conductor Generalis: Or the Office, Duty and Authority of the Justices of the Peace (New York: John Patterson, 1788), pp. 302-304, “Of oaths in general.”
 Clarence W. Bowen, The History of the Centennial Celebration of the Inauguration of George Washington (New York, D. Appleton & Co., 1892), p. 52, Illustration.
 The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor (Washington: Gales & Seaton, 1834), Vol. I, p. 27. See also George Washington, Messages and Papers of the Presidents, James D. Richardson, editor (Washington, D.C.: 1899), Vol. 1, pp. 44-45, April 30, 1789, Inaugural Address.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor (Washington: Gales & Seaton, 1834), Vol. I, pp. 27-29, April 30, 1789.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor (Washington: Gales & Seaton, 1834), Vol. I, pp. 27-29, April 30, 1789.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor (Washington: Gales & Seaton, 1834), Vol. I, p. 25, April 27, 1789.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor (Washington: Gales & Seaton, 1834), Vol. I, p. 241, April 29, 1789.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor (Washington: Gales & Seaton, 1834), Vol. I, p. 29, April 30, 1789.
The Constitutions of the United States of America With the Latest Amendments (Philadelphia: Robert Campbell, 1800), p. 272, “An Act to Provide for the Government of the Territory Northwest of the River Ohio,” August 7, 1789.
United States Code Annotated (St. Paul: West Publishing Co., 1987), “The Organic Laws of the United States of America,” p. 1. This work lists America’s four fundamental laws as the Articles of Confederation, the Declaration of Independence, the Constitution, and the Northwest Ordinance.
The American Museum, or Repository of Ancient and Modern Fugitive Pieces, & c. (Philadelphia: Matthew Carey, 1787), Vol. II, p. 190, “An Ordinance for the Government of the Territory of the United States Northwest of the River Ohio,” July 30, 1787.
The American Museum, or Repository of Ancient and Modern Fugitive Pieces, & c. (Philadelphia: Matthew Carey, 1787), Vol. II, p. 191, “An Ordinance for the Government of the Territory of the United States Northwest of the River Ohio,” July 30, 1787, Article III.
 The Constitutions of the United States of America With the Latest Amendments(New York: Evert Duygkinck, 1820), p. 409, Mississippi, 1817, Article 6, §16; House of Representatives, Mis. Doc. No. 44, 35th Congress, 2nd Session, February 2, 1859, pp. 3-4, Article 1, §7, of the KansasConstitution; The Constitution of North Carolina (Raleigh: Rufus L. Edmisten, 1989), p. 42, Article 9, §1; Constitution of the State of Nebraska (Lincoln: Allen J. Beermann, 1992), pp. 1-2, Article 1, §4; Page’s OhioRevised Code Annotated (Cincinnati: Anderson Publishing Co., 1994), p. 24, Article 1, §7; The Constitution of Michigan, Article VII, §1; and so forth.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor(Washington: Gales and Seaton, 1834) Vol. I, pp. 949-950, September 25, 1789.
The Debates and Proceedings in the Congress of the United States, Joseph Gales, editor(Washington: Gales and Seaton, 1834) Vol. I, pp. 949-950, September 25, 1789.
The Providence Gazette and Country Journal (Providence: October 17, 1789), p. 1. George Washington, “A Proclamation,” issued on October 3, 1789, observance date November 26, 1789.
 George Washington, Address of George Washington, President of the United States, and Late Commander in Chief of the American Army, to the People of the United States, Preparatory to His Declination (Baltimore: Christopher Jackson, 1796), pp. 22-23.
 John Witherspoon, The Works of John Witherspoon (Philadelphia: William Woodward), Vol. III, p. 42, from “The Dominion of Providence Over the Passions of Men,” May 17, 1776.
 Joseph Story, Commentaries on the Constitution of the United States (Boston: Hilliard, Gray, and Company, 1833), Vol. III, pp. 726, 726, §1868 & §1871.
 Joseph Story, Commentaries on the Constitution of the United States (Boston: Hilliard, Gray, and Company, 1833), Vol. III, p. 731, §1873.
Official Letters of the Governors of the State of Virginia, H. R. McIlwaine, editor (Richmond: Virginia State Library, 1928), Vol. II, p. 65, Thomas Jefferson, “Proclamation,” November 11, 1779.
Debates and Proceedings in the Congress of the United States (Washington, D. C.: Gales and Seaton, 1851), 6th Cong., p. 797, December 4, 1800.
 Bishop Claggett’s letter of February 18, 1801, attests that while Vice-President, Jefferson attended church services in the House. Available in the Maryland Diocesan Archives.
 Margaret Smith, The First Forty Years of Washington Society (New York: Charles Scribner’s Sons, 1906), p. 13.
 Rev. Manasseh Cutler, Life, Journal, and Correspondence of Rev. Manasseh Cutler, William Parker Cutler and Julia Perkins Cutler, editors (Cincinnati: Colin Robert Clarke & Co., 1888), Vol. II, p. 119, to Joseph Torrey on January 3, 1803.
 Margaret Smith, The First Forty Years of Washington Society (New York: Charles Scribner’s Sons, 1906), p. 13.
 Margaret Smith, The First Forty Years of Washington Society (New York: Charles Scribner’s Sons, 1906), p. 13.
 See, for example, Rev. Manasseh Cutler, Life, Journal, and Correspondence, William Parker Cutler and Julia Perkins Cutler, editors (Cincinnati: Colin Robert Clarke & Co., 1888), Vol. II, p. 119, to Dr. Joseph Torrey on January 3, 1803.
 Rev. Manasseh Cutler, Life, Journal, and Correspondence of Rev. Manasseh Cutler, William Parker Cutler and Julia Perkins Cutler, editors (Cincinnati: Colin Robert Clarke & Co., 1888), Vol. II, p. 119, to Joseph Torrey on January 3, 1803.
 Rev. Manasseh Cutler, Life, Journal, and Correspondence of Rev. Manasseh Cutler, William Parker Cutler and Julia Perkins Cutler, editors (Cincinnati: Colin Robert Clarke & Co., 1888), Vol. II, p. 114, diary entry for December 26, 1802.
 James Hutson, Religion and the Founding of the American Republic (Washington, D. C.: Library of Congress, 1998), p. 89.
 Margaret Smith, The First Forty Years of Washington Society (New York: Charles Scribner’s Sons, 1906), p. 14.
 Margaret Smith, The First Forty Years of Washington Society (New York: Charles Scribner’s Sons, 1906), p. 16.
 John Quincy Adams, Memoirs of John Quincy Adams, Charles Francis Adams, editor (Philadelphia: J. B. Lippincott & Co., 1874), Vol. I, p. 265, diary entry for October 23, 1803; and Vol. I, p. 268, diary entry for October 30, 1803; National Intelligencer, December 9, 1820, p. 3. See also James Hutson, Religion and the Founding of the American Republic (Washington, D. C.: Library of Congress, 1998), p. 89.
 James Hutson, Religion and the Founding of the American Republic (Washington, D. C.: Library of Congress, 1998), p. 91.
 James Hutson, Religion and the Founding of the American Republic (Washington, D. C.: Library of Congress, 1998), p. 96, quoting from a handwritten history in possession of the Library of Congress, “Washington Parish, Washington City,” by Rev. Ethan Allen.
 Records of the Columbia Historical Society (Washington, D. C.: Columbia Historical Society, 1897), Vol. 1, pp. 122-123, 127, from the report by Mr. Henry Ould on February 10, 1813. See also National Intelligencer, March 20, 1817, p. 2.
The Debates and Proceedings in the Congress of the United States (Washington: Gales and Seaton, 1851), 7th Cong., 2nd Sess., p. 1602, “An Act to Revive and Continue in Force An Act in Addition to an Act, Entitled, ‘An Act in Addition to an Act Regulating the Grants of Land Appropriated for Military Services, and for the Society of the United Brethren for Propagating the Gospel Among the Heathen,’ and for Other Purposes,” March 3, 1803.
American State Papers: Documents, Legislative and Executive of the Congress of the United States, Walter Lowrie and Matthew St. Claire Clarke, editors (Washington, D. C.: Gales and Seaton, 1832), Vol. IV, p. 687, “The Kaskaskia and Other Tribes,” October 31, 1803.
The Public Statutes at Large of the United States of America, Richard Peters, editor (Boston: Charles C. Little and James Brown, 1845), Vol. II, pp. 271-272, “An Act Granting Further Time for Locating Military Land Warrants, and for Other Purposes,” March 19, 1804.
 See, for example, Thomas Jefferson, The Writings of Thomas Jefferson, Andrew A. Lipscomb, editor (Washington, D. C.: The Thomas Jefferson Memorial Association, 1904), Vol. XVI, p. 289, to Thomas, Ellicot, and Others on November 13, 1807.
 Thomas Jefferson, The Writings of Thomas Jefferson, Andrew A. Lipscomb, editor (Washington, D. C.: The Thomas Jefferson Memorial Association, 1904), Vol. XIX, pp. 449-450, “A Meeting of the Visitors of the University of Virginia on Monday the 4th of October, 1824.”
 Thomas Jefferson, Memoir, Correspondence, and Miscellanies, Thomas Jefferson Randolph, editor (Charlottesville: F. Carr and Co., 1829), Vol. IV, p. 358, to Doctor Thomas Cooper on November 2, 1822.
Reports of Committees of the House of Representatives Made During the First Session of the Thirty-Third Congress (Washington: A. O. P. Nicholson, 1854), pp. 6, 8, “Rep. No. 124,” March 27, 1854.
The Reports of Committees of the Senate of the United States for the Second Session of the Thirty-Second Congress, 1852-53 (Washington: Robert Armstrong, 1853), p. 3, “Rep. Com. No. 376,” January 21, 1853.
Journal of the House of Representatives of the United States: Being the First Session of the Thirty-Fourth Congress (Washington: Cornelius Wendell, 1855), p. 354, January 23, 1856.
Vidal v. Girard’s Executors, 43 U. S. 126, 198 (1844).
Church of the Holy Trinity v. U. S., 143 U. S. 457, 465, 471 (1892).
United States v. Macintosh, 283 U. S. 605, 625 (1931).
 See for example, Warren v. United States, 177 F.2d 596 (10thCir. Ct. of App., 1949); United States v. Girouard, 149 F.2d 760 (1stCir. Ct. of App., 1945); Steiner v. Darby, 88 Cal. App. 2d 481 (1948); Vogel v. County of Los Angeles, 68 Cal. 2d 18(Ca. Sup. Ct., 1967); and many others.
 See, for example, Davis v. Beason, 133 U. S. 333, 341-344, 348 n (1890); The Church of Jesus Christ of Latter-Day Saints v. United States,136 U. S. 1, 49 (1890); and many others.
 See, for example, U. S. v. Macintosh, 283 U. S. 605, 625 (1931); and many others.
 See, for example, Ross v. McIntyre, 140 U. S. 453, 463 (1891); Kinsella v. Krueger, 351 U. S. 470 (1956); Reid v. Covert, 354 U. S. 1 (1957); and many others.
 See, for example, Beecher v. Wetherby, 95 U. S. 517, 525 (1877); Lone Wolf v. Hitchcock, 187 U. S. 553, 565 (1903); Yankton Sioux Tribe of Indians v. U. S., 272 U. S. 351 (1926); U. S. v. Choctaw Nation, 179 U. S. 494 (1900); Atlantic & P R Co v. Mingus, 165 U. S. 413 (1897); Missouri, Kansas & Texas Railway Company v. Roberts, 152 U. S. 114 (1894); Buttz v. Northern Pac. R. Co., 119 U. S. 55 (1886); Tee-Hit-Ton Indians v. United States, 348 U. S. 272 (1955); and many others.
Richmond v. Moore, 107 Ill. 429 (Ill. Sup. Ct.,1883).
Mordecai F. Ham Evangelistic Ass’n v. Matthews, 30 Ky. 402, 189 S.W. 2d. 524 (Ky. Ct. of Ap., 1945).
Paramount-Richards Theatres v. City of Hattiesburg, 210 Miss. 271 (Miss. Sup. Ct., 1950).
Town of Pryor v. Williamson, 374 P.2d 204, 207 (Ok. Sup. Ct. 1959).
 Noah Webster, History of the United States (New Haven: Durrie & Peck, 1832), p. 300.
More than 250 individuals are considered Founding Fathers. These include those who signed the Declaration of Independence and/or the Constitution, played a role in drafting the Bill of Rights, served as state governors, commanded military forces during the War for Independence, etc. A more precise definition of those we consider Founding Fathers is given in our book Original Intent.
The vast majority of our Founders were God-fearing men, and most were Christians. But even though they are the exception, today’s critics typically focus on only a few Founding Fathers with less pronounced religious beliefs, such as Benjamin Franklin and Thomas Jefferson. Americans often know very little about the more numerous and noteworthy Christian Founders. For example, most people are unaware that 29 of the 56 signers of the Declaration of Independence possessed qualifications that would now be considered equivalent to Bible school degrees. Many of them also regularly and openly expressed their personal faith – men such as Benjamin Rush, John Adams, Charles Carroll of Carrollton, John Jay, John Hancock, and many more. It’s important to emphasize that none of the Founders adopted secular worldviews.
For more information on the faith of the Founders check out these articles (or search our resources for additional information):
“Stagecoach” Mary Fields lived from 1832 to 1914 and embodied the American Old West qualities of hard work, toughness, and faith.
Born into slavery in Tennessee, she was enslaved by a pro-slavery Unionist Democrat, Judge Edmund Dunne. He traveled the country extensively throughout his life. He moved from New York to Tennessee, became a California legislator, served as a Chief Justice of the Arizona Territory, a member of the convention that wrote the original constitution of Nevada, and he helped found a Catholic colony in Florida. Judge Dunne’s activities literally carried him from coast to coast.
After slavery ended with the passage of the 13th Amendment, Mary was freed but chose to continue living with the Dunne family. When the judge’s wife died in 1883, Mary took the judge’s five children to his sister, Mother Amadeus, a nun who headed a convent in Toledo, Ohio. The following year, Mother Amadeus was sent to Cascade, Montana, to start a school for Native American girls alongside a school for the Blackfeet Tribe run by Jesuit priests. When Mother Amadeus became deathly ill, Mary hurried to Montana to nurse her back to health.
Robert Smalls, who lived from 1839 to 1915, was a slave in Charleston, South Carolina. He piloted steamboats along the Atlantic seaboard and earned a reputation for his exceptional navigational skills. At the outbreak of the Civil War, he was forced into naval service on a boat called the Planter, which was the flagship of Confederate General Roswell Ripley. Although Robert was the pilot of the ship, he did not hold that title since a slave in the Confederate South was not allowed to have such an important post.
One evening, the officers went ashore to attend a party. Robert and the rest of the slave crew decided this was a perfect time for their escape. The Union navy had surrounded and blockaded Charleston, so if they could get the ship safely out of the harbor and reach those Union ships, they would be free from slavery. Robert headed the ship toward the open sea. Knowing he would have to pass Confederate checkpoints along the waterway, Robert donned the Confederate captain’s clothing and hoisted the Confederate flag. Moving the ship along and blowing its usual signals, he avoided unwanted attention but still faced two major obstacles: Fort Johnson and Fort Sumter. They safely passed the first, but as they neared Sumter, the starting place of the Civil War, some of the crew, fearing the great danger they now approached, urged him to turn back.
John Lathrop (1740-1816) Biography: John Lathrop, also spelled Lothrop, was born in Norwich, Connecticut. He graduated from Princeton in 1763 and began working as an assistant teacher with the Rev. Dr. Eleazar Wheelock of Lebanon, Connecticut, at Moor’s Indian Charity School. He studied theology under Dr. Wheelock (who later founded Dartmouth College) and became licensed to preach in 1767, ministering among the Indians. In 1768, he became the preacher of the Second Church of Boston, but as Boston was central in the rising tensions and violence with the British leading up to the American War for Independence, he relocated to Providence, Rhode Island. When the Founding Fathers declared independence from Britain in 1776, Lathrop returned to Boston. When Dr. Pemberton of New Brick Church was taken ill, Lathrop was asked to become the assistant to the pastor. When Pemberton passed away a year later, Lathrop became pastor of New Brick Church but also retained the pastorate of Second Church, merging it into New Brick in 1779. Lathrop remained pastor until his death from lung fever in 1816. He had served as President of the Massachusetts Bible Society and the Society of Propagating the Gospel in North America, and he was also a member of the American Academy of Arts and Sciences and the American Antiquarian Society. Numerous of his sermons were published.
DELIVERED IN BOSTON, APRIL 13, 1815,
THE DAY OF THANKSGIVING
APPOINTED BY THE
PRESIDENT OF THE UNITED STATES
IN CONSEQUENCE OF THE
BY JOHN LATHROP, D. D.
PASTOR OF THE SECOND CHURCH IN BOSTON.
1st BOOK OF CHRONICLES, XVI. 8,9. “Give thanks unto the Lord, call upon his name make known his deeds among the people. Sing unto him, sing psalms unto him, talk you of all his wondrous works.”
NEVER, my friends, did we assemble with more cheerful hearts to offer praise and thanksgiving to Almighty God, than we do on the present occasion. Never have we witnessed joy more universal than the joy expressed by the American people at the return of peace. This event, like the sun breaking from a cloud, hath scattered the darkness which hung over our afflicted country, and given new spirits and new life to many who were “bowed down to the dust,” and “covered with the shadow of death.”
On such an occasion, it is highly proper, that people professing the Christian religion, do assemble in places of worship, and offer praise and thanksgiving to Him who ruleth over the nations, and turneth the hearts of the kings, and of the mighty men of the earth, as the waters are turned.
Not only the people of our country but the greatest part of the Christian world, have been in deep affliction. Modern history presents no period to our recollection, in which the miseries of war have been more generally felt, than during the last few years; and it is with great pleasure that we hear, peace was no sooner restored to the bleeding nations of Europe, than the temples of the Most High were filled with praises and thanksgivings.
As the American people were the last to take the cup of affliction, which the Sovereign of the world hath caused to pass from one nation to another, so are they the last, but we trust, not the least, in sincere and humble gratitude, to the giver of all mercies for granting salvation to many millions of people, by a general peace.
The text points out to us a course of exercises, proper on the present occasion. We are called upon by a sense of gratitude; by a recollection of the benefits which a merciful God hath bestowed upon us, – we are called upon to give thanks, – to worship Him, – to talk of all his wondrous works.
It would be pleasant, and it would be useful, to talk of those wondrous works which proclaim the Eternal Power and Godhead; and which have called forth the reverence and love of the wise and good, in all parts of the world. By the things which our eyes behold, we have convincing evidence, that a Being of infinite perfection, presides over the universe and guides all the movements of it, according to his pleasure. But on the present occasion, we feel disposed to talk more particularly of the loving kindness and of the mercy, which God was pleased to show to the Fathers of our Country; of the protection grated to them and their children, in seasons of weakness and danger, and when they were exposed to the savages of the wilderness, and to other powerful enemies; – of the wars in which our country has been engaged; – of the late war, and of the peace which God hath now given to us. From a review of the wondrous works of mercy and goodness, “which were done in the times of old,” and which have been done in later years, we will endeavour to excite those grateful and pious feelings, which alone can render our public expressions of thanksgiving acceptable to a gracious Benefactor.
When we speak of the Fathers of our Country, we have respect to those Europeans, who early adventured to this quarter of the world, and made settlements in various parts of the extensive region now called The United States of America : but when we speak of the Fathers of New England, we have respect to those protestant Christians, who, having been oppressed and persecuted by a race of despotic sovereigns, and by an intolerant hierarchy, left “the places of their fathers sepulchers,” and made the first permanent settlements, in the region which we inhabit, and which still bears the name of the country from whence they emigrated.
The views of the early adventurers to North America, even from Columbus in 1492, to the time when the pilgrims landed at Plymouth, in 1620, where extremely various. The object of some of them was, discovery. — Men best acquainted, in those times with the principles of geography, expected to find a passage to India, by the Western Ocean. Others were excited to the hazardous undertaking, and made voyages to this quarter of the world, with the expectation of wealth: reports were spread abroad, that on the islands and on the continent there was plenty of silver and gold. But it was for the express purpose of securing for themselves and for their children the rights of freemen, and more particularly the rights of conscience, that the Fathers of New England exchanged their dwelling places, in a country abounding with the means of subsistence, for a wilderness, where wants and sufferings were to be expected.
The first Christian pilgrims approached these northern shores at an inclement season of the year. At their landing they found no shelter from the cold and from the tempest. They were in want of those refreshments which would have been peculiarly grateful after the fatigues and dangers of a long voyage. By reason of the privations and the sufferings, which were unavoidable in their miserable habitations, they soon became sickly; and before the opening of the spring, forty-five of the one hundred and one, who landed on the last of the preceding December, were dead.
Although the first Christian pilgrims had been brought to this northern region, contrary to the contract which they had been careful to make before they left their native country, divine providence seems to have prepared a place for them, in which they might plant themselves without any immediate opposition. The Indians, who had before inhabited the ground on which they landed, and the wilderness bordering on them were nearly extinct. The had some time before been beaten in bloody wars with other savage nations; and, to complete their destruction, an awful pestilence had raged among them, sweeping away both the old and the young, until it might be said, “The land was left without inhabitants.” With great propriety we quote and apply a part of the XLIV. Psalm. — “We have heard with our ears, O God, our fathers have told us, what thou didst in their days, in the times of old. How thou didst drive out the heathen with thy hand, and plantedst them : how thou didst afflict the people and cast them out. For they got not the land in possession by their own sword, neither did their own arm save them; but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.”
The feeble pilgrims, at the first, had indeed no enemy to oppose them. None of the original lords of the soil came to protest against their landing. The first visit made them by an Indian, was in the month of March. One of the chiefs of a tribe, living a considerable distance, appeared, unexpectedly; and in their own language which he had imperfectly learned from Europeans, who had visited the country, he addressed them saying, “Welcome, Englishmen; Welcome, Englishmen!” 1
The fathers of New England were not, however, permitted to continue many years unmolested. The tribes of Indians, who inhabited the vast wilderness, observing the increase of English settlements, and hearing of the arrival of new adventurers, indulged suspicions, that the strangers, who were not only spreading along on the sea shore, but were extending into the country, would, ere long, compel them to relinquish the possessions which their fathers had enjoyed, from time immemorial.
Jealousies and apprehensions, such as we have no mentioned, were greatly strengthened by the intercourse which the natives of the wilderness had afterwards with the French, whose settlements were progressing in Nova Scotia and in Canada. The most dangerous wars in which the fathers of New England were engaged, are traced to the sources which we have now mentioned. Philip, son and successor of Massasciet, the historian observes, “could not bear to see the English of New Plymouth, extending their settlements over the dominions of his ancestors; and although his father had, at one time or another conveyed to them all that they were possessed of, yet he had sense enough, to distinguish a free voluntary covenant, from one he made under a sort of duress; and he could never rest until he brought on the war, which ended in his destruction.” The same historian adds; “The eastern wars have been caused by the attachment of those Indians to the French, who have taken all opportunities of exciting them to hostilities against the English.” 2
During the wars with Philip, and with various tribes of Indians, after the death of Philip, assisted by the French from Canada and Nova Scotia, the New England Colonies, more especially Massachusetts and New Hampshire, were exposed to great sufferings. Such was the influence which Phillip had over his own tribe, and over many other tribes of the savages that he was able to send the calamities of war to almost every town in New England. Many innocent people were killed while laboring in their fields; many women and children were killed in their houses; many were taken and carried away into captivity. Between the month of June 1675, when this noted warrior began his work of murder and depredation, and the month of August, 1676, when he fell in battle, many of the towns in this then colony, which are now beautiful and opulent, were visited by the savage invaders, and either in whole, or in part were destroyed. I will mention some of them. — Brookfield was among the first, seven days after was laid in ashes. Springfield, partly destroyed. Groton, wholly destroyed. Lancaster, and Medfield, and Warwick, and Sudbury, and Marlborough, and Chelmsford, and Weymouth, and Bridgewater, and Scituate, and Middleborough, and Plymouth, and several other towns, were attacked, and in most cases some of the inhabitants were killed, and some carried into captivity; and many of the buildings left in flames.
Nor did the work of devastation and murder end with the death of Phillip. 3 Expeditions were made from Canada and from Nova Scotia. Saco, and Wells, and York, and Dover, and Berwick, and other places, were invaded by French and Indians from the east. Many people were killed, and many houses were destroyed. Several towns, which were destroyed in the time of Philip’s war were again visited and destroyed by parties of French from Canada, and the Indians who united with them. So late as 1704, Deerfield was again invaded and burnt; many of the people were killed, and their minister, Rev. Mr. Williams was carried into captivity. And four years after, Haverhill was attacked, and in part burnt; Rev. Mr. Rolfe the minister of the town, and thirty or forty of the people were killed.
During the long reign of Lewis XIV king of France, great exertions were made by that monarch to gain an ascendency over the powerful kingdoms of Europe, and, in the end, make all of the nations of the world bow to his authority. He found the English were making settlements on the atlantick coasts, and rapidly extending their borders into a country capable of high cultivation, and promising a lucrative commerce. He, too, had colonies in North America; but he had an impression, that his colonies would be of but little advantage to him, unless he could prevent the growth of the English colonies, but eventually, would have extirpated them. We find a plan for the purpose now mentioned, adopted by the court of France, as early as 1687. 4
The French project to obtain, and to hold the dominion of all North America, was simple, while it was deep. It was to secure the great rivers at the north east, and at the south west, viz. the St. Lawrence, and the Mississippi, as well as the inland seas, which complete the line of water communication, and which give facility to an immense commerce. They very well knew, that the power, which shall be able to command on those waters, will be able to command and to direct the numerous tribes of savages who inhabit the vast wilderness between the English colonies and the French settlements. To carry this plan in to effect, we find the French exploring the waters of the Mississippi, in the year 1687. Some years after, we hear of them making settlements on the borders of that river. We hear of them erecting forts, at the most commanding places, near the lakes, and other navigable waters at the west; and at the same time, making unreasonable demands of territory at the east. 5
Having thus prepared, the French lost no time in attempting to carry their plan into execution. They availed themselves of the jealousies which already existed in the minds of many of the native Indians, that the English would take from them their hunting grounds, and destroy them. In this state of jealousy and irritation, they were excited to deeds of savage cruelty. They not only invaded the frontier settlements, and penetrated the country, laying waste and destroying, as has been already related; but formidable fleets were sent to attack the whole extent of sea coast. In 1697, the historian informs us, “an invasion was every day expected for several weeks together; and news was brought to Boston, that a formidable French fleet had been seen upon the coast.”
The reality of a plan to destroy English colonies, and particularly New England, is stated by Charlevoix, in the account given him, of the above mentioned expedition. A powerful army from Canada, was to meet a fleet from France early in the season at Penobscot; and, “as soon as the junction was made, and the troops embarked, the fleet, without loss of time, was to go to Boston, and that town being taken, it was to range the coast, — destroying settlements as far into the country as they could.” 6 — This projected expedition, had it been executed, might have been fatal to our country; but, by reason of contrary winds, the fleet did not arrive in season, and the plan was frustrated.
Another projected invasion is within the recollection of some of us. The elderly people have not yet forgotten their fears and apprehensions, when the strong force under the Duke D’Anville, was expected in this harbour; nor have they lost a remembrance of the joy they felt, when that fleet was scattered and many ships were destroyed by the winds and the waves.
Such of us, as are advanced in life, remember our fears during a course of years, while the French surrounded us, except on the Atlantic; and on that side also, they were threatening to invade us : — when our armies were defeated, which were sent to protect the frontiers; when the young Washington found it necessary to capitulate. 7 Washington, who about fourteen months after, by skill and bravery, saved the broken remains of an army, late commanded by General Braddock; and who, by the providence of God, was preserved to be the Saviour of his Country.
But I will weary you no longer with the sad detail of wars, in which the Fathers of New England suffered from the French and the savages of the wilderness. In short, they had but little rest from the time of Philip’s war, until Quebec was taken by the immortal Wolfe, and the whole country was ceded to Great Britain in 1763.
Having talked as long perhaps as may be proper, of the mercy which God was pleased to show to the Fathers of our Country; and of the protection granted to them and to their children in seasons of weakness and danger, and when exposed to the savages of the wilderness, and to other powerful enemies; we are prepared to talk of like protection and favours granted to the American people in later times : — of their dangers and sufferings during a severe conflict for the security of their most important interests; a conflict which terminated in the establishment of a new state of things in this quarter of the world, — a new empire, which, in process of time will probably be equal in extent, in power, and in wealth, to any nation in the world. But should we talk of the revolutionary war, — of the causes which produced it, — of its progress and important events; and of the honourable terms of peace, obtained by the plenipotentiaries of the United States at Paris in 1783, our discourse would not only be unreasonably long, but we should have no time left, to talk of the late war, in which our country has been engaged, — of the peace which is again restored to us; and to indulge in pleasing anticipation, the comforts and blessings which, not only the American people, but, we hope, the world may enjoy, in a state of tranquility.
As the events of that war which procured the independence and the sovereignty of the United States of America are within the recollection of such of you have passed a little over the middle of life; and the history of it is in almost every family, I shall omit any farther conversation with respect to it, and go on to talk of the late war, and of the peace, which we on this day celebrate.
It would certainly be attended with very little pleasure and probably with very little profit now that the war is ended, to talk much about the reason assigned for it when it was proclaimed, or of the important objects which were to be secured by it. We remember the many unpleasant feelings occasioned by the contentions of men of different opinions, concerning the origin, and the manner in which the late war was conducted. We hope such uncomfortable feelings may now wholly subside, and that no restless people among us, may hereafter, by rash speeches, or inflammatory publications, again revive them. Although we have not yet learned that the objects for which the late war was declared, have been obtained or secured, we rejoice that the conflict is at an end. We do sincerely rejoice at the return of peace. We will therefore talk of the wondrous goodness of God, both in conducting the American people through the war, and in giving the rulers of the late contending nations pacifick dispositions.
Should the peace continue, which is now established among the Christian nations of the earth, opportunities will offer for the execution of the most benevolent purposes of the human heart. A state of peace is favourable to the propagation of the gospel, — to the advancement of science and all the useful arts, — to commerce, — to every thing which gives true dignity to man, and tends to qualify him for the rank which he is designed to hold in creation.
Divine Providence seems to have been preparing the way for the spread of truth, and the farther establishment of the kingdom of Christ. That Being who superintends the changes and revolutions which take place among the nations of the world, will always bring good out of apparent evil; and therefore while we mourn over the late sufferings of a great portion of our fellow men on the continent of Europe, we find consolation in the belief, that good will result from those sufferings.
In the dark ages of ignorance and superstition, when the religion of Jesus was awfully corrupted, and civil liberty was poorly understood, combinations were formed by the rulers of the church, and by the princes of this world, to support each other in the most shameful acts of tyranny and oppression. Although much had been done at the time of the reformation, and at succeeding periods, to lessen the power, which kings and priests had usurped over the worldly estates, and over the spiritual concerns of the people, much remained to be done. Bigotry and superstition may still bluster and threaten, but they can no longer hold the minds of a great part of mankind in bondage; they can no longer prevent free inquiry such is the power of truth, that it will prevail. “Many shall run to and fro; and knowledge shall increase.”
At no period since the great opposition to popery by Luther, and the reformers who followed after him, have Christians of all denominations been so well united, as they are at the present time in laudable endeavours to extent the knowledge of salvation. Within a few years, societies have been formed in England and in various parts of Europe, consisting of members of great respectability having for their object “the distribution of the Bible.” Societies for the same purpose have been recently formed in the principal cities and towns in North America. The wonderful union of Christians of all denominations, and of all orders of people, from the highest to the lowest, in this noble work of charity, affords the highest encouragement to the friends of Zion, and is, we trust, a presage of that happy condition of the world, which we are taught to expect, when “All shall know the Lord.”
As the most benevolent purposes of God are brought to pass, by means adapted to the ends which are to be accomplished, wise observers may perceive a fitness in the means, and in working of providence, to accomplish such purposes. If there is to be a time, when “the earth shall be full of the knowledge of the Lord,” we shall have reason to think, God is preparing the way for a condition so desirable, when kings and mighty men, — when high and low, — when Christians of every creed, and of every mode of worship, unite their labours and good wishes to extend the only effectual means of religious knowledge to all countries, and to all regions.
There are other circumstances in the present state of the civilized nations of the earth, favourable to the propagation of truth, which have not heretofore existed to the extent in which they now exist. Civil liberty, and the rights of conscience, are better understood, and will no doubt, be more respected, than heretofore. Well informed Christians have more moderation, more candor, more charity for one another, although still differing in opinions, and in modes of worship, than have been exercised at any former period, since the church and the world were united, for the support of each other.
Under circumstances such as we have now mentioned, and on which we might enlarge with great pleasure would the time admit, under such circumstances, aided by peace, and by the intercourse now opened, and more widely opening among the different nations of the world, we indulge a pleasing hope, that the gospel shall be carried to every part of the globe; that the light of the sun; and “people of all kindreds and tongues, and nations, shall walk in the light.”
The peace which we this day celebrate has opened the American ports, not only to the nation with which we have been at war, but to a great part of the nations of the world. The commerce of our country, which had been languishing until there was scarcely an appearance of life, hath sprung up at the voice of peace, and is beginning to assume its wonted cheerful appearance. We again hear the noise of the axe and the hammer. “Zebulon is beginning to rejoice in his going out, and Issachar in his tents.”
Peace is highly favourable to science, to the useful arts, to agriculture, and to all the social connexions of life. In a time of war the mind is disturbed; the thoughts are divided; it is impossible to give that application to study, which is necessary to the acquirement of extensive knowledge.
In a time of war, multitudes are called from their usual occupations, and from domestic enjoyments, exposed to privations, to dangers, and to death. Ware is an evil; a judgment which God inflicts on the sinful nations of the earth. During the late war, our nation has suffered a variety of evils. Many lives have been lost. Vast property has been taken and carried away, or destroyed on the seas : vast sums have been expended, and vast debt hath been contracted. Towns have been invaded, — villages have been burnt, — the capitol has been laid in ashes. We are glad to set down in peace, under circumstances, no doubt, less eligible, than the friends and supporters of the war expected. We have reason to be thankful that our sufferings have not been greater : — that the conflict was no longer continued.
Truly we may say, “If it had not been that the Lord was on our side,” when a powerful enemy invaded our coasts, — “if it had not been that the Lord was on our side,” when men of renown, of uncommon strength and skilled in war, and men accustomed to conquer by sea and by land, — “if it had not been that the Lord was on our side,” when such men with powerful fleets and powerful armies came against us, — “then they had swallowed us up quick, when their wrath was kindled against us! Then the waters had overwhelmed us, the stream had gone over our soul. Then the proud waters had gone over our soul. Blessed be the Lord who hath not given us as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowlers: the snare is broke and we are escaped.”
In a review of the wondrous works of God, as they relate to the fathers of our country, and to their children, and their children’s children, to the fifth and the sixth generation, we see many things which call for our gratitude, and many things which call for sober reflection and humiliation. Towards the American people, while they were under the government of Great Britain, and since they have been free and independent states, the dispensations of Providence have been merciful, and they have been afflictive. As the children of Israel were marvelously protected when they went out of the land of Egypt, but were afterwards corrected for their faults, and grievously afflicted; so were our fathers protected; but the first generation had not passed away, before the heathen brake in upon them, and they were afflicted.
The history of our country, is a history of its prosperities, and of its adversities; fo its happiness in times of peace, and of its sufferings in seasons of war.
On this day, we are invited by the supreme Magistrate of the United States, to assemble in our place of worship, and to unite our hearts and our voices, “in a free will offering,” of thanksgiving and praise to our Heavenly Benefactor for his great goodness manifested in restoring to us “the blessings of peace.” “No people,” the president observes in his proclamation, “No people ought to feel greater obligations to celebrate the goodness of the Great Disposer of all events, and of the destiny of nations, than the people of the United States. His kind Providence originally conducted them to one of the best portions of the dwelling place allowed for the great family of the human race. He protected and cherished them, under all the difficulties and trials to which they were exposed in their early days. Under his fostering care, their habits, their sentiments, and their pursuits, prepared them for a transition, in due time, to a state of independence and self-government. In the arduous struggle by which it was attained they were distinguished by multiplied tokens of his benign interposition. And to the same Divine Author of every good and perfect gift, we are indebted for all the privileges and advantages, religious as well as civil, which are so richly enjoyed in this favoured land.”
While making our offering of thanksgiving and praise to Almighty God, for the peace which he hath been pleased to ordain for us, many circumstances occur to our minds, which render the event which we now celebrate, peculiarly grateful, and which call for the exercise of our best affections.
Had the war continued another season, it would have become more fierce and cruel. A disposition to plunder, and retaliate injuries, on both sides, had been for some time increasing, and we have reason to fear, that a continuance of the war would not only have afforded opportunities, but excitements to still more shocking deeds’ in which, not only men in arms, but un offending citizens in the peaceful walks of life, would have been subjected to inexpressible sufferings.
Had the war continued another season, the forces of the enemy in the Canada’s, on the lakes, and on our sea coasts, would have been greatly increased: much greater exertions therefore would have been required on the part of the United States. What ways and means should have been devised for the support of such armies as must have been called out to defend an extensive sea coast, and an equally extensive frontier, those public men may, perhaps be able to say, who had the management of the finances during the two last seasons.
Had the war continued, multitudes must have been called from the fields of husbandry, from manufacturing establishments, and other useful and necessary employments, and hurried away to exposed parts of the country, to suffer in camps and to die in battle.
Had the war continued, the spring would have opened upon us with gloomy forebodings. In the winter season, the ice and the snow were our best defense. With the returning sun, our fears would have increased our apprehensions. But with the peace, which God in mercy hath granted us, the whole scene of things is changed. We hail each lengthening day with the smile of cheerfulness. We behold the vernal skies, and we receive the vernal showers, with unmingled pleasure. “We will now give thanks unto the Lord; we will call upon his name; we will make known his deeds among the people; we will sing unto him; we will sing psalms unto him; we will talk of all his wondrous works.”
That our offering of thanksgiving and praise, may be acceptable to God, let it be accompanied with kind affection towards all our fellow citizens, and towards the people whom we lately considered as our enemies.
“Whatever differences of opinion may have existed,” with respect to the origin of the late war, or any of the measures in which it hath been conducted, all now rejoice, in that the conflict is at an end. “All good citizens will unite in providing still farther for our external security, as well as internal prosperity and happiness, by fidelity to the union, by reverence for the laws, by discountenancing all local and other prejudices, and by promoting everywhere the concord and brotherly affection becoming members of one great political family.” 8
As we are again at peace with the government and people of Great Britain, let us suppress, as much as possible, the feelings of resentment which are apt to rise from a recollection of sufferings and injuries,. The brave are always generous: they are the first to forgive and forget. If we have suffered, our enemy too has suffered. Let the balm of peace now heal every wound. If the scar remain, lest us be careful, lest by fretting, the blood be made again to appear.
As the brave are always generous, the brave will never exult, when a powerful enemy has been beaten. We are to remember, the race is not always swift, nor is the battle always to the strong. While the American arms have, without question, secured immortal fame, it must be confessed that little else has been secured, for the United States, by a vast expense in blood and treasure. 9
It is now devoutly to be wished, that all ill will, and all party spirit may be put away. Why should party spirit and party feelings continue, when, it is presumed, there can now be no foreign influence to support a party? Whatever there may have been in times past, at present there can be no particular attachments to foreign nations, to influence American citizens. If any internal contentions be kept alive, they must be such as are found to a certain degree, in all elective governments : a contention for power, for places, — for “the loaves and fishes.” A man surely can have very little modesty, who seeks for honours and preferments which the public is not willing to give him. In an uncorrupted state of society, men will not be seen making interest for places of honour and profit. Men well known to be qualified men of approved integrity and uprightness, will be sought for, and solicited, to accept offices of high responsibility. God grant that we may live to see a return of something like that golden age of purity and simplicity, which our country once enjoyed!
My beloved people, although I have now talked with you a long time, I feel unwilling to close my discourse, without offering my very particular and most affectionate congratulations on the present joyous occasion. On a like occasion I once addressed some of you. The peace of 1783, after a sever contest for independence and sovereignty, was a glorious peace. It is to the highest degree improbable, that I shall again, at any future time, address you on a similar occasion: or on any political subject. Four seasons of distressing warfare are within my recollection. The war of 1745, the war of 1755, the war of 1775, and the late war declared on the part of the United States June 18, 1812. I have seen important changes and revolutions in my own country, and among the nations of the world I have seen one generation pass away, and another generation come forward. I have seen a nation rise up in this quarter of the world, powerful in men and in arms, and taking rank among the other nations of the earth. Such changes I have seen; but my days of vision on earth are drawing to an end. My country, now at peace, I hope will continue in peace long. Very long, after it shall please God to take me to that “better country,” where wars are unknown.
My heart’s desire and prayer has been for the prosperity and peace of our Jerusalem. May those always prosper who seek her peace!
It was for the love which I had for my country; — the country in which I was born —in which my friends live — in which the people live with whom I am connected by ties which have made, and which still make my abode pleasant to me; for the love which I had, and which I still have for this country, I have discoursed to you several times on its rights and its liberties — on its dangers and its sufferings. I have rejoiced with my country when in prosperity; and mourned when in adversity. As the Comforts which we enjoy in the peace and prosperity of our country, are as truly the gifts of God, as the comforts which we hope to enjoy a future life, we should be unjust to ourselves, and ungrateful to our heavenly Benefactor, did we not endeavour to defend and secure them, when men of violence attempt to take them away from us: I therefore thought, and still think, it was my duty to give warning when the important interests of my country appeared to be in danger. When those important interests were actually invaded, I thought, and still think, it was my duty to say and to do what I was able, to support them. In this I thought, and still think, I had great and good examples, in the prophets and apostles. Jesus Christ also, with the perfect feelings of a perfect man, loved his country, and wept over its capital, when he knew its destruction was approaching. In my youth I was taught to regard civil and religious liberty, with a kind of reverential respect. That sort of devotion I strengthened afterwards, by reading and meditation; nor do I perceive that my attachment to those objects of my early affection, has in any measure abated now I am old.
For the full enjoyment of civil and religious liberty, together with the inestimable blessings connected with them, the fathers of New England exchanged the wealth and the accommodations of their native country, for the poverty and the sufferings of a wilderness. I pray God, the offspring of those excellent men, may never suffer their birth-rights to be taken from them.
I rejoice that my country is again at peace with the government and people of Great Britain; a people of high spirits and somewhat vindictive; but a people possessing many strong virtues. A people, who, with all their faults, have done more to encourage useful institution and to send the true knowledge of salvation to the dark parts of the earth than any other nation, and I may say, than all the other nations in the world. It would be unjust, and base, and wicked, to impute to the present inhabitants of Great Britain, the bigotry and the persecuting spirit of their great grandfathers.
I rejoice that the world is again at peace. The temple of Janus is again shut. The earth is at rest. God grant that henceforth the only contest may be, who shall do most to enlighten the ignorant; who shall do most to reform the guilty; and to use the words of the great Washington, the beloved father of our country, with whose words I conclude, — who shall do most “to make our neighbours and fellow men as happy, as their frail conditions and perishing natures will permit them to be.” 10
Note A. Some persons who heard the discourse expressed their surprise that this Indian warrior should be known by an English name. We have an explanation in Hutchinson’s History of Massachusetts. Vol. 1st. p276.After the Indians became acquainted with the Europeans who had settled among them, “they were fond of having names given to them.” In 1662 when Massasoiet’s two sons were at Plymouth the governor gave them their English names.” To Wamsutta the eldest son of Massasoiet, governor Prince gave the English name Alexander: to the second son, whose Indian name was Metacom, the governor gave the English name, Philip.
In Neal’s History of New England, Philip is said to be “grandson of old Massasoiet.” “He was a bold and daring prince, having all the pride, fierceness, and cruelty of a savage.” Neal’s Hist. Vol. II. p. 23.The wonderful destruction of the Indians by wars and sickness, before the arrival of the fathers of New England, is related by Mr. Gookin. See Historical Collections, Vol 1st, p. 148. Morton’s New England’s Memorial. P 37, 38. Prince’s Chronology, p.69.
Note B.The quotation to which this note has relation is made from the president’s excellent Answer to the “Tribute of Respect,” or “Congratulatory Address of the Republican member of both branches of the Legislature of Massachusetts, and other citizens.” Which “was voted to be communicated to the President, on the restoration of peace.” Feb. 23, 1815.
Note C.Hon. William Gaston, member of congress from North Carolina, in his circular letter dated at Washington, March 1, 1815, writes thus : “Some time must yet elapse before we ascertain with certainty the addition the war has made to our publick debt. Claims are even now brought before congress which had their origin in the war of the revolution; and this which has just past, short as was its continuance has given rise to many more than our revolutionary struggle.”
Hon. Cyrus King, member of congress from Massachusetts, in a speech delivered Feb. 27, 1815, states the loss of men, “brave Americans,” 30,000. And the amount of treasures sacrificed, “150,000,000.”
Note D.As the words of Washington are words of wisdom, the reader will be gratified by having a few more from the letter quoted at the end of the discourse.
—“I observe with singular satisfaction, the cases in which your benevolent institution,” (the Massachusetts Humane Society,) “has been instrumental in recalling some of our fellow creatures, as it were, from beyond the gates of eternity, and has given occasion for the hearts of parents and friends to leap for joy. The provisions made for shipwrecked mariners is also highly estimable in the view of every philanthropic mind, and greatly consolatory to that suffering part of the community. These things will draw upon you the blessings of those who were ready to perish. These works of charity and goodwill towards men, reflect, in my estimation, great lustre upon the authors, and presage an era of still farther improvements. How pitiful, in the eye of reason and religion, is that false ambition which desolates the world with fire and sword for the purposes of conquest and fame; when compared to the milder virtues of making our neighbours and our fellow men, as happy, as their frail conditions and perishable natures permit them to be!”
Now the writer of the above almost divine sentences is no more among the living, may we exclaim, “How pitiful in the eye of reason and religion” are the heroes of antiquity, — the Alexanders and the Caesars, the Pompies, the Charleses, the Edwards, the Henries, and all who have “desolated the world with fire and sword for the purposes of conquest and fame, when compared” with Washington, who fought only for the liberties and the safety of his country’ and having accomplished the great objects for which he drew his sword, returned to private life!
Endnotes 1. Holmes’s Annals, Vol. i. p. 207.
Samoset, it may be supposed, obtained some knowledge of the English language from Capt. John Smith and others, who visited this country and began a commerce with the Indians in the years 1614 and 1615. 2. Hutchinson’s Hist. Vol. i. p. 176 and 283. 3. See Note A: 4. Holmes’s Annals. Vol. i. p. 472. 5. As far as the river Kennebeck. Hutchinson’s History of Massachusetts, Vol. ii. p. 111. 6. Hutchinson’s Hist. V. ii. p. 102. 7. Holmes’s Annuals, V. ii. p. 199. 8. See Note B. 9. See Note C. 10. A letter, dated at Mount Vernon June 22, 1788. See Note D.
* Originally Posted: April 12, 2021.
This sermon was preached by James H. Thornwell in the House of Representatives chamber in 1854.
Judgements, A Call to Repentance
PREACHED BY APPOINTMENT OF THE LEGISLATURE
HALL OF HOUSE OF REPRESENTATIVES
JAMES H. THORNWELL, D.D.,
PRESIDENT OF SOUTH CAROLINA COLLEGE
SATURDAY, DEC. 9, 1854
R.W. GIBBES & CO., STATE PRINTERS
THOUGH a minister of God should, on all occasions, magnify his office, and not be afraid of the faces of men, whether kings, princes, or people, yet, while cherishing the profound conviction that the protection of the Almighty is a defenced city, and an iron pillar and brazen walls against the whole land, I confess that a feeling of deep solicitude oppresses me in undertaking this service to-day. These are no ordinary circumstances under which we are convened—this no ordinary congregation which I am called to address. The august image of the Commonwealth rises before me. By her trusted agents and chosen representatives, South Carolina, in her organic capacity—as a distinct political community; in the person of our honoured Chief Magistrate, in the two Houses of the Legislature and the venerable Judges of the land—presents herself, in humility and mourning, before the footstool of Him who standeth in the congregation of the mighty and judgeth among the gods. A Sovereign State prostrate before a Sovereign God. This is the spectacle which we behold to-day. And is it strange that 1 should tremble in being called to declare the word of the Lord to such an audience? I do tremble—not for myself; not for my own name, or character, or fame; God forbid that such unworthy considerations should enter here. My only apprehension is that I may give a wrong touch to the ark of God; that I may fail to speak those words in season, which, taking advantage of the interest naturally awakened by the scene, may contribute to guide the confused emotions, and vague and indefinite impressions it suggests, into the channels of salutary thought. It is a great occasion, and I am deeply sensible that nothing but Divine wisdom can fit me to discharge the duty it imposes. The guidance of that wisdom I humbly and fervently implore; and your prayers, I trust, will be joined with mine, that these rare and imposing solemnities may not pass away like an empty pageant, the mockery of a pompous hypocrisy. It is at all times solemn to appear before God; it is almost awful to do so with protestations of extraordinary penitence—professions of extra-ordinary reverence. Above all things, He requireth truth in the inward parts; and if we would not insult him to-day, and forfeit all the blessings which we hope to gain, let us see to it that our hearts are in unison with the language and worship of our lips.
There is a circumstance, trifling in itself—a coincidence perhaps not worthy of notice, which yet may be mentioned, as by that mysterious sympathy on which our emotions so much depend, it has inspired me with something of confidence and hope, and thrown an additional interest around the services of the day. When I received the notice of this appointment, and reflected that its fulfillment was to take place upon the anniversary of. the day on which I first beheld the light of the sun, I could not but regard it as an omen of good. It seemed a sign that God had called me to this work. There is certainly no enterprise in which I could embark with a less divided heart, than that of presenting the Commonwealth, which I love next to God himself and His own Divine cause, an offering upon His altar. Everything which indicates a growing regard for the kingdom of Jesus Christ on the part of this State I hail with joy, as I am assured that God will never leave nor forsake the people that are steadfast in His covenant; and if there were but one prayer that I were at liberty to offer for the land of my birth, for the home of my children, for the resting-place of my fathers, that prayer would be that her people might be all righteous, fearing the Lord. That would include everything. With God for us, it would matter little who or what was against us. That I may contribute some small degree to this blessed consummation, I have selected for the occasion the words contained in the 26th chapter of Isaiah, 9th verse:
“For when thy judgments are in the earth, the inhabitants of the world will learn righteousness.”
The judgments to which the prophet refers are those visitations of Providence which are evidently expressive of the Divine displeasure, and because they are universally regarded as the penal inflictions of a Judge or Ruler, they have received the appellation of the text. The conviction is a part of our nature, and no sophistry can eradicate it, that the sufferings to which sentient beings are exposed are either directly or remotely the consequences of sin. It is not so much any abstract views of the Divine benevolence or refined deductions from the phenomena of the case, as the spontaneous suggestion of conscience; the immediate promptings of our sense of good and ill desert, which impel us to recognize, in rude traces, at least, even in the present life, a moral dispensation in which death is the wages of sin. We cannot, without atheism, deny, that, as the connection between the finite and the infinite is that of personal will, all the events which constitute the course of nature or the history of the world are the appointments of God. There are no powers, whether physical or otherwise, but those which~ are ordained of Him. Secondary causes or general laws are only expressions for that uniformity and order which He originally established and constantly maintains. Motion, action, change, are all from Him. Not a sparrow falls to the ground without His will. When, therefore, adversity overtakes us, our troubles do not spring from the dust, nor our afflictions from chance. Is there evil in the city, and bath not the Lord done it? God being a person like ourselves, we judge of the purpose or design of Divine dispensations from the obvious tendency. We reason from the analogy of our own natures, and transfer to Him something like the motives which would influence us in visiting those who are subject to our jurisdiction with similar distresses. We tremble at His anger, and dread His justice. Conscience reminds us that we are guilty, and consequently worthy of death; and hence those representations of afflictive providences, which resolve them into God’s displeasure on account of sin, are the very voice of nature. They cannot be set aside without setting aside the belief in Providence, or setting aside design and purpose as characteristic of a personal God. We feel these judgments to be just, and we see that they have a natural tendency to stigmatize transgression and to preserve the innocent, by a salutary fear, in their integrity.
So strong is the impression of the moral connection between suffering guilt, that unreflecting minds are apt to make the degree of suffering the exponent of the measure of guilt. They look upon extraordinary judgments as proofs of extraordinary sins. It was this feeling which our Saviour designed to rebuke when he was told of the Galileans, whose blood Pilate had mingled with their sacrifices; Think ye, said he, that these were sinners above all the other Galileans? I tell you nay, but except ye repent, ye shall all likewise perish. Or those eighteen upon whom the tower of Siloam fell and slew them; think ye that they were sinners above all the men that dwelt in Jerusalem? I tell you, nay, but except ye repent, ye shall all likewise perish.
The doctrine is this: That sin is the cause of all suffering and pain. None would ever be visited with any species of calamity unless they were guilty. But, as the present state is only moral government begun and not completed, and as other ends among the guilty may be answered by affliction as well as those of punishment, we can never infer the degree of guilt from the degree of suffering though the general fact may be universally concluded. Is a people visited with pestilence, famine, or war? We may infer with absolute certainty that there is sin among them. These scourges could, under no circumstances, be inflicted upon the innocent. Not a tear can fall, nor a sigh be heaved where sin has not entered. But we cannot infer that they are more guilty than their neighbors. It may be, on the contrary, that they are less offensive to God, and that these judgments are designed to awaken them to a general sense of sin, and to bring them to repentance. God has purposes of mercy towards them and makes bare His arm that wrath may be subservient to love. All that we can conclude with absolute certainty is the necessity of repentance. Judgments are a call, a loud and solemn call, to the inhabitants of the world to learn righteousness, and are addressed to others as well as the victims themselves. Except ye, the spectators of those woes, except ye repent, ye shall all likewise perish. The great lesson, and it is a lesson to all alike, is that there is sin and that God hates it, but how much sin there is, and how aggravated, it is presumption to conclude.
The Legislature of this State, therefore, has wisely attributed those severe dispensations which have wrapped so many families in mourning, and carried desolation to so many hearths, to the penal visitation of God. Though the product of natural causes and secondary agents, they ultimately proceed from Him, and proceed from Him distinctly as a moral Ruler, a just and righteous Judge. The benevolent design may be inferred from the effect already produced. We are beginning, I trust, to learn the righteousness, to practice the repentance which He exacts at our hands.
The first step has been taken—we have heard God’s voice—we have trembled at the rebukes of His providence, and we have publicly confessed that our mourning and woe are the sad desert of our sins. It is a source of heartfelt satisfaction that the State has not been stupid nor insensible— that she has not shut her eyes to the prime cause of these dispensations—that she has seen and kissed the rod in the hands of the Almighty. She has bowed before that sovereign Ruler whose favor is life, whose frown is death—she has resorted to no carnal expedients, to no mere prudential policy~ as the means of averting future calamities—she has not consulted diviners or physicians—she has gone directly to Him whose prerogative it is to kill and to make alive—she has spread her cause before His throne, and in humility and penitence has implored Him to put up the sword into its scabbard, to let it rest and be still.
The next step is a genuine repentance—a hearty confession and a sincere renunciation of the sins which have provoked the displeasure of God. The reason of these calamities must be removed—the cause must cease to operate, if we expect the effects to terminate. As the judgments themselves do not specify the sins, and as our Saviour has taught us that it is sin in general, as much as any special sins in particular, that provoke peculiar calamities, the only safe course for us is to go into the depths of our hearts, and bring out and destroy all the forms of iniquity that lurk there. We should spare none. Every man, and, every family, should mourn apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; the family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; all the families that remain, every family apart, and their wives apart. Repentance must begin in every man’s own soul, and the first care which the solemnities of this day imposes upon every one of you, is to see to it, that his own heart is right with God. Nothing will or can be done effectually, unless it is done in the spirit of personal and individual repentance. Your sins may have contributed to provoke these judgments of the Almighty. You are a citizen of the commonwealth—a member of her legislative councils. Are you, or are you not, an enemy to God by wicked works? Have you kissed the Son—have you been redeemed by the blood of the cross? Depend upon it, that the personal character of those who are placed in authority, have much to do, from the very nature of moral government, with the prosperity of the State. The rulers are the representatives of the land, and in God’s word no more tremendous judgment is threatened against any people than the sending among them of ignorant, debauched and wicked counsellors. Manasseh’s sins drenched Jerusalem in blood, and Ahab’s idolatry made the heavens as brass and the earth as iron. No man can say to what extent his own personal transgressions enter as an ingredient into that cup of trembling which God administers to guilty nations. The best servant of the State, is the faithful servant of God; and you would do more to-day, my brethren, for the prosperity and glory of this great Commonwealth which we love, by consecrating each man himself upon the altar of religion, than by all your eloquence, prudence and skill. Verily, there is a God that judgeth in the earth, and He does visit a people for the sins and iniquities of their rulers. Virtue is power, and vice is weakness, and every corrupt Senator, every debauched councellor, every wicked man, is like a. crumbling stone in the foundation of an edifice. They weaken infallibly—they mazy destroy. In your official relation to the State, therefore, it is a matter of the last importance that you should all be friends of God. Imagination can hardly conceive the strength and beauty and glory of that Commonwealth in which the people should all be righteous—in which no rivalry should be found but the rivalry of excellence—no selfishness, ambition or partizan zeal—no demagogues nor placemen. Butler’s imagination was even roused to something like fervour and eloquence when he undertook to depict the effects of the universal prevalence of virtue among any people or in any kingdom; and inspiration itself never rises to higher, or breathers in sweeter strains, than when it dwells upon the consequences of the universal diffusion of holiness; and what is especially to be observed, these effects are attributed to the character and influence of the Ruler. It is when righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins, that the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them; and the cow and the bear shall feed, their young ones shall lie down together, and the lion shall eat straw like the ox, and the sucking child shall play on the hold of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord as the waters cover the sea. There is a natural and necessary tendency in holiness to bring about this delightful state of things—a corresponding tendency in sin to prevent it. Society is the moral union of moral agents, and the strength of their union is the perfection of the moral ties which connect them. All sin is, therefore, essentially weakness and misery—all virtue essentially power and happiness. To make a great people, you must make a pure people, and every man must begin with himself. To the extent of his depravity, he is an element of weakness in the State; and if all were corrupt and reprobate, there would be speedy anarchy and dissolution. Righteousness exalteth a nation, but sin is a reproach to any people.
Bowed as you are before God this day, my brethren, and charged with solemn duties to the Commonwealth, let me beseech you to seek that fitness for your task which can be found only in the favour and friendship of Heaven. See to it that your sins do not interpose a veil between God and the land. You stand in high places; make them as pure and holy as they are high, and you will find that God has never said to the seed of Jacob, seek ye my face in vain. Sow to yourselves in righteousness; reap in mercy; break up your fallow ground, for it is time to seek the Lord, till He come and rain righteousness upon you. His repentings will be kindled together, He will not execute the fierceness of His anger.
But next to this inquiry into our own State, the judgments of God should direct our attention to those forms of iniquity which most extensively prevail in the land. And, although, we cannot say with absolute confidence that these are the specific offences for which the sword has been drawn from the scabbard, it is enough to know that they are sins, and. sins which will inevitably be punished, unless a timely repentance intervene. When God’s judgments are abroad in the land, they put us upon general inquiry. They proclaim the fact of sin, and that sin we are to search -out and expel wherever we find it, whether in our own hearts, or in the customs and usages of the people.
We should ask, then, to-day, whether there are any sins that pre-eminently attach to the people of our State; or if not peculiar to us, which have a wide-spread and controlling influence.
That there are any which are peculiar to us, I am not prepared to say; but the people of this Confederacy are certainly distinguished, to an extent unknown in other countries, except, perhaps, Great Britain, by profaneness and intemperance. These deserve to be called national sins. A stranger might infer from the tone of popular conversation; from the exclamations of excited individuals; from the clamors of-anger and passion, that we acknowledge the Almighty for no other purpose than that we might have a name to swear by, or a convenient expletive to fill up the chasms of discourse. Profaneness, that I may repeat what I have elsewhere said, is a slim, the enormity of which the imagination cannot conceive; because no thought can compass the infinite excellencies of Him, whose prerogative it is to be, who sits upon the circle of the earth, amid the inhabitants thereof are as grasshoppers, who stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. That a punny creature of the dust, born today and gone to-morrow, should have the audacity to pur contempt upon that glorious name which Seraphs adore with rapture, is enough to astonish the heavens and convulse the earth. Yea, still more astonishing is that miracle of patience which endures the monsters, when one word would arm all nature against them; make the ground treacherous beneath them, heaven terrible above them; and hell ready to meet them at their coming. The magnitude of sin cannot be exaggerated. It is enough to make the blood curdle to think of the name of God bandied about as the bauble and plaything of fools, to point a jest, to season obscenity, and to garnish a tale.
This offence cannot go unpunished. If there be a God, He must vindicate His own majesty and glory. There must be a period when all shall tremble before Him, when every knee shall bow and every heart shall do reverence. The sword of justice cannot always be sheathed, nor the arm of vengeance slumber, and who shall say that the pestilence which has been walking amongst us, and slaying its thousands upon the right hand and the left, has not received its commission on account of the abounding profaneness of the land? Who shall deny that the deep has been evoked in storm and deluge to proclaim the name of the Lord as terrible and glorious? In the sight of angels there can be no greater sin than that of profaneness. They know something of what God is. They fear that dreadful name, and their imaginations, lofty and expanded as they are, cannot measure the height and depth of that iniquity which can make light of so tremendous a being. It is the very spirit and core of all evil—the quintessence of ungodliness.
In its influence upon society, hardly less disastrous are the ravages of intemperance; and what makes the case so alarming, the moral sensibilities of the people are hardly alive to the real character of drunkenness as at once a sin and crime. The associations which are thrown around it, and the circumstances under which the thoughtless and unsuspecting are betrayed into it, conceal its real features, and screen it from that moral indignation which, when seen in its true light, every unsophisticated heart must visit upon it. In one aspect, the predominance of the animal over the rational, it is a conspiracy against the law of a refined civilization. This feature of it Aristotle long ago pointed out, and in this aspect, it is confessedly the parent of vulgarity and coarseness, and presents the strongest obstacle to the moral elevation of the people which society has to encounter. Refinement proceeds upon a principle which drunkenness directly contradicts, and, as it is the end of civilization to develope and carry out this principle, the drunkard stands in the way, a monument of degradation and of barbarism.
In another aspect, it is a crime whose name is legion. It is a sin, as an ancient Bishop has beautifully observed, against the whole man and the whole law, against both tables of the one and both parts of the other~ It prostrates the body, palsies its muscles, and exhausts its energies. It invades the soul, and undertakes to suppress those very principles of reason and conscience on which the dignity and excellence of man depend. It is an effort to extirpate our moral and rational nature, to root out the very elements of responsibility, and to make man worse than the tiger or the bear. They were made to obey their impulses; we to follow reason and law; and when we have expunged reason and law, we have reversed our natures, and left it a prey to impulses wilder and fiercer than any which rule the beasts that perish. When I look at the subject in this light; when I see that what drunkenness does is really to extinguish for the moment those very properties of our being which link us with the angels and with God, I am utterly astonished at that obtuseness of moral sentiment which hesitates to brand it as a crime of the deepest dye. The drunkard is not the object of peculiar sympathy or compassion. He is as truly criminal, though it may be not in the same degree, as the robber or the assassin. And this sin never will be put down until it is placed ~n the footing of other crimes, and visited according to the demands of justice. These truths may seem harsh, but they challenge scrutiny, and on a. day like this, we should forego all prejudices and customary modes of thought, and endeavor to look upon this crying evil in the light in which God regards it. Let us not extenuate or, excuse. Let us confess our own. sins and the gins of our people, and humbly implore that this prolific fountain of disease, suffering, and death may be closed. Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. The man who loves an appetite more than the improvement of his spiritual nature, who, for the sake of what is not so excellent as a mess of pottage, will sell the birthright of his moral dignity, does he not deserve to die? Is he not essentially low, and would not the thought be monstrous that such a spirit should be found among the children of light? I speak as unto wise men: judge ye what I say.
The sins which have been mentioned, amid which confessedly prevail to a melancholy extent through the length and breadth of the land, though they call for humiliation and repentance here, are, perhaps, not so appropriate to this occasion, as those which spring from the tendencies and workings of our forms and principles of government. Bear with me in briefly stating what seems to me to be a species of idolatry which cannot fail to bring down upon us, sooner or later, the righteous judgments of God. I allude to what may be called the deification of the people. They are frequently represented as the source of all political power and rights; the very fountain head of sovereignty. It is their will which makes law; it is their will which unmakes it. A supremacy is ascribed to that will which he who reads the Bible and recognizes a God that has dominion over the children of men, must feel to be shocking. They are realIy treated as a species of Deity upon the earth. Now this whole representation is not only. inconsistent with religion, it is equally inconsistent with the philosophy upon which our popular institutions are founded. The government of this country does not proceed upon the maxim that the will of the people is the will of God, and its arrangements have not been made with a reference to the end, that their will may be simply ascertained. This legislature is not a congregation of deputies, or ministerial agents, and you have, and know that you have, higher functions to perform than merely to inquire what do the people think. I do not underrate their opinions; they must always enter as an element in sober and wise deliberation; but what I maintain is, that the true and legitimate end of government is not to accomplish their will, but to do and enforce what reason, conscience, and truth pronounce to be right. To the eternal law of right reason, which is the law of God, all are equally subject, and forms of government are only devices and expedients to reach the dictates of that law and apply it to the countless exigencies of social and individual life. The State is a Divine ordinance, a social institute, founded on the principle of justice, and it has great moral purposes to subserve, in relation to which the constitution of its government may be pronounced good or bad. The will of the people should be done only when the people will what is right, and then primarily not because they will it, but because it is right. Great deference should be paid to their opinions, because general consent is a presumption of reason and truth.
The peculiarity of a representative system is that it governs through deliberative assemblies. Their excellence is in the circumstance that they are deliberative, which affords a reasonable security that truth and justice may prevail. So far from bring mere exponents of public sentiment, their highest merit is that they are a check upon popular power— a barrier reared against the tide of passion, to beat back its waves, until reason can be fairly heard. There is no misapprehension more dangerous than that which confounds representative government with the essential principle of a pure democracy. It is not a contrivance to adapt the exercise of supreme power on the part of the people to extensive territory or abundant population, to meet the physical impediments which in large States, must obviously exist to the collection of their citizens in one vast assembly. It is not because the people cannot meet, but because they ought not to meet, that the representative council in modern times is preferred to the ancient convocations in the forum or market place. It is to be prized, because it affords facilities and removes hinderances in the discovery of truth; but the supreme power is truth, and not man; God, not the creature.
Now whatever representations diminish the authority of the Divine law as the supreme rule, and make the State the creature and organ of popular will, as if an absolute sovereignty were vested in that, are equally repugnant to religion and the true conception of our government. An absolute democracy is the worst of all governments, because it is judicially cursed as treason against God, and is given over to the blindness of impulse and passion. I am afraid that in this matter we have trodden upon the verge of error—we have forgotten that the State is ordained of God, and that our relations to each other are those of mutual consultation and advice, while all are absolutely subject to Him.
In proportion as we lose the true conception of the State, we fall short of realizing in ourselves that perfection of developement and happiness which it was instituted to achieve. Hence, it is not unusual that as extremes meet, those who in theory clothe the people with the prerogatives of God, practically degrade them below the level of intellectual existence. When we cease to regard the State as a great instrument of moral education, it is not surprising that the education itself should be disregarded, and these Gods be left to demonstrate that after all, they are but men.
Let it be once conceded that government is but an organ of the popular will, the business of the statesman is very simple—it is only to find out what the people wish; and as all courts are attractive by the patronage they bestow, we may expect to see a system in operation, whose only tendency is to secure personal popularity. The ambition of Legislators and Senators will be directed to the gaining of popular favour, and whatever arts promise to be most successful, will be held to be legitimate, as they are the customs and usages of the Court, whose seal of approbation is desired. The consequences must be disastrous to all the parties concerned. There will and must be corruption and bribery. There will and must be unbecoming condescensions. The aspirants for distinction, however they may abhor these practices, and reproach themselves in stooping to them, feel compelled to resort to them as the conditions of success, and it will always happen that where the people are deified in theory, they will be degraded and corrupted in practice. Men will be promoted, not according to their wisdom and worth; not according to their ability to answer the ends of time State in eliciting the voice of reason and of truth, and securing the reign of universal justice—they will be promoted according to their pliancy in pandering to popular tastes. The demagogue will supplant the statesman—the representative be replaced with a tool.
These untoward tendencies should be checked in their very beginning and the most effectual method of doing so, is that each and every educated man should feel the responsibility upon him of contributing to the moral and intellectual improvement of the masses around him. We are all brethren, and as members of the same commonwealth should aim at the culture of the whole community. No man liveth to himself; no man dieth to himself. Let every one who is blessed with influence, position, and power, use these advantages in bringing all classes to that point of moral elevation in which the ballot box becomes the exponent of worth, and office the badge of merit. What a blessed consummation! We may never see it realized, but we may see it approximated. That approximation must be made by the influence of the rich upon the poor, the intelligent upon the ignorant. Each man may do much, and it would be a glorious result of this day’s services, if each should resolve that what he can do, whether much or little, shall be honestly and faithfully done among his own constituents.
I shall mention but one other instance of sin which, on this day, calls for humiliation and correction. It may be a consequence of those which have just been. insisted on; it is the deplorable extent to which our laws, especially in the punishment of crime, are prevented from being executed. It is a lesson which pervades the Bible, that States and communities may be dealt with as guilty of the crimes which they refuse or neglect to punish. The sixth of the seven precepts of Noah, which enjoins generally government and obedience, insists particularly upon time punishment of malefactors, as an indispensable condition of national prosperity and honour. When that species of transgression, which it is the proper office of the civil arm to rebuke, is permitted to escape with impunity, the land is defiled. The magistrate is not at liberty to bear the sword in vain-he must be a terror to evil doers, as well as a praise to them that do well. It is to be deplored, however, that while the moral sense of the community is properly shocked at the enormous wickedness of condemning the just, and dealing with him according to the deserts of iniquity, there is no such disgust at the equally revolting spectacle of treating the guilty with the impunity which is due only to innocence. A man may violate the law by crimes which cry to heaven for vengeance, and after the first ebullition of resentment has subsided, a sickly and mawkish benevolence interposes to arrest the progress of justice; a feeling of pity and of childish tenderness to the person of the criminal prevents any adequate expression, and, in many instances, any expression at all, of indignation and horror at the crime. In such cases the community assumes the guilt. It is regarded by God as endorsing the transgression, and in the righteous retributions of His providence, may, sooner or later, expect to reap the consequences in the judgments of His hand. There is no principle which is more plainly stated, more clearly illustrated, more frequently exemplified in the sacred Scriptures, than that the punishment of malefactors is a duty. It is not discretionary; not a thing of expediency or policy; it is a duty. God exacts and demands it, and no State or community can disregard this high and solemn obligation, without taking the place, in the sight of God, of time criminal it protects and favours. If it refuses, for example, to shed the blood of the murderer, the blood of the murdered will be visited upon its head.
There are two ways in which communities are punished for unpunished crimes. The first is by diffusing the contagion of the sin. The restraining influences of Divine grace and of human law are equally withheld, and the crimes which have been permitted to escape with impunity become multiplied. God permits numbers to fall into them. The moral ties of the social fabric become loosened, and general insecurity is the fatal result. Other societies look upon them as wanting in dignity of moral sentiment. They are contemplated abroad in the light of the crimes they permit; they allow abominations among them; and this is regarded, and very justly regarded, as sufficient proof that they feel no strong resentment against them. From the necessary operation of moral causes, the standard of character must become extremely low among any people who have no public and national expressions of displeasure against crime, or who, having them in form, a dead letter upon the statute-book, fail to make them real and effective in practice. It loses its position among surrounding States; forfeits the favour of God; contains time elements of weakness, which are inseparable from a low standard of morals; the land is defiled, and will soon be prepared to spue out its inhabitants under the curse of God.
There are, besides, specific and positive judgments which the great Disposer of events has in store for the people that despise justice. The pestilence and earthquake, the caterpillar and palmer worm, the heaven as brass and the earth as iron, war, blood and famine—these are but samples of the scourges which God has employed in former times, which He is employing now, and which He may employ hereafter to teach the nations of the earth; that it is righteousness alone which can exalt them, and that sin is a reproach to any people.
On this day, my brethren, have we not reason to apprehend that our land mourns on account of unpunished crime? Does not the voice of innocent blood cry to us from the ground? Is not violence increasing in our borders? Is it not a fatal symptom, at once the cause and the effect of evil—a pregnant sign of the increasing insecurity of life, that secret weapons can be carried without branding their possessors as sons of Belial? No people has reached the highest stage of refinement until the authority of law and public opinion exactly coincide; and whenever this result is secured, private protection becomes unnecessary and gratuitous insult impossible. Let time law have its way; visit blood with blood; seize the murderer at the very horns of the altar, and let him not escape; and that process of deterioration, which begins in unpunished crime, will speedily be checked, and every honest man will be ashamed to be found with an implement of death about his person. It would brand him as a murderer at heart. This shocking practice of carrying concealed weapons ought, in some way, to be rebuked. It is a stain upon us. The first step is certainly to make human life secure, by never suffering it to be taken with impunity. But how bribed and corrupt juries are to be dealt with, except by the gradual progress of truth, civilization and religion, is a problem which I am incompetent to solve. It is something to know and confess the evil, and if we can do no more, we can this day cleanse our own skirts by taking shame and confusion to ourselves on account of the abounding iniquity. The repentance of the rulers may prevail on God to change the hearts of the ruled. Our earnest prayer that we and our land may be delivered from blood-guiltiness, may be heard in a blessing upon the whole Commonwealth.
My brethren, my task is done. I have endeavored to deal faithfully in showing the house of Judah their transgression, and Israel their sin. The consequences of this day will reach forward to eternity. If we have, indeed, humbled ourselves before the Lord, and repented of our own sins and the sins of our people, the same mercy which spared Nineveh and restored Manasseh to his country and his throne, will be full of blessings to us. If we can truly say of the Lord that He is our refuge and our fortress, He will surely deliver us from the snare of the fowler and from the noisome pestilence. We shall not he afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. It is he that giveth salvation unto kings—who delivereth David his servant from the hurtful sword. Now, in the name of this Commonwealth, the common mother of us all, let us offer up our fervent and united supplications, that ours may be that happy people whose God is the Lord. O Lord, though our iniquities testify against us, do Thou it for thy name’s sake; for our backslidings are many; we have sinned against thee. Oh, the hope of Israel, the saviour thereof in time of trouble, why shouldst thou be a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? Why shouldst Thou be as a man astonished, as a mighty man that cannot save? Yet Thou, O Lord, art in the midst of us, and we are called by Thy name; leave us not.
Timothy Dwight (1752-1817) graduated from Yale in 1769. He was principal of the New Haven grammar school (1769-1771) and a tutor at Yale (1771-1777). A lack of chaplains during the Revolutionary War led him to become a preacher and he served as a chaplain in a Connecticut brigade. Dwight served as preacher in neighboring churches in Northampton, MA (1778-1782) and in Fairfield, CT (1783). He also served as president of Yale College (1795-1817).
THE DUTY OF AMERICANS, AT THE
ILLUSTRATED IN A DISCOURSE,
PREACHED ON THE FOURTH OF JULY,
BY THE REVEREND
TIMOTHY DWIGHT, D. D.
PRESIDENT OF YALE-COLLEGE;
AT THE REQUEST
Citizens of New-Haven.
NEW-HAVEN; PRINTED BY THOMAS AND SAMUEL GREEN, 1798.
“Behold I come as a thief: Blessed is he
that watcheth, and keepeth his garments, lest he
walk naked, and they see his shame.”
THIS passage is inserted as a parenthesis in the account of the sixth vial. To feel its whole force it will be necessary to recur to that account, and to examine it with some attention. It is given in these words.
12. “And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the king of the east might be prepared.”
“And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.
“For they are the spirits of devils (Gr. Demons), working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty.”
“Behold I come as a thief: Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”
“And he gathered them together into a place called in the Hebrew tongue Armageddon.”
TO this account is subjoined that of the seventh vial; at the effusion of which is accomplished a wonderful and most affecting convulsion of this guilty world, and the final ruin of the Antichristian empire. The circumstances of this amazing event are exhibited at large in the remainder of this, and in the three succeeding chapters.
INSTEAD of employing the time, allowed by the present occasion, in stating the several opinions of commentators concerning this remarkable prophecy, opinions which you can examine at your leisure, I shall, as briefly as may be, state to you that, which appears to me to be its true meaning. This is necessary to be done, to prepare you for the use of it, which is now intended to be made.
IN the 12th verse, under a natural allusion to the manner in which the ancient Babylon was destroyed, a description is given us of the measures, used by the Most High to prepare the way for the destruction of the spiritual Babylon. The river Euphrates surrounded the walls, and ran through the middle, of the ancient Babylon, and thus became the means of its wealth, strength and safety. When Cyrus and Cyaxares (The Darius of Daniel), the kings of Persia and Media, or, in the Jewish phraseology, of the east, took this celebrated city, they dried up, or emptied, the waters of the Euphrates, out of its proper channel, by turning them into a lake, or more probably a sunken region of the country, above the city. They then entered by the channel which passed through the city, made themselves masters of it, and overturned the empire. The emptying, or drying up, of the waters of the real Euphrates thus prepared the way of the real kings of the east for the destruction of the city and empire of the real Babylon. The drying up of the waters of the figurative Euphrates in the like manner prepares the way of the figurative kings of the east for the destruction of the city and empire of the figurative Babylon. The terms waters, Euphrates, kings, east, Babylon, are all figurative or symbolical; and are not to be understood as denoting real kings, or a real east, any more than a real Euphrates, or a real Babylon. The whole meaning of the prophet is, I apprehend, that God will, under this vial, so diminish the wealth, strength, and safety, of the spiritual or figurative Babylon, as effectually to prepare the way for its destroyers.
IN the remaining verses an event is predicted, of a totally different kind; which is also to take place in the same period. Three unclean spirits; like frogs, are exhibited as proceeding out of the mouth of the Dragon or Devil, of the Beast or Romish Government, and of the False Prophet, or, as I apprehend, of the regular Clergy of that Hierarchy. These spirits are represented as working miracles, as going forth to the kings, of the whole world, to gather them; and as actually gathering them together to the battle of that great day of God Almighty, described in the remainder of this chapter, and in the three succeeding ones. Of this vast enterprise the miserable end is strongly marked, in the name of the place, into which they are said to be gathered—Armageddon—the mountain of destruction and mourning.
THE writer of this book will himself explain to us what he intended by the word spirits in this passage. In his 1st Epistle, ch. iv. v. 1. he says,
Beloved, believe not every spirit; but try the spirits, whether they be of God; because many false prophets are gone out into the world. (See also v. 2, 3, 6.)
E. Believe not every teacher, or doctrine, professing to come from God; but examine all carefully, that ye may know whether they come from God, or not; for many false prophets, or teachers passing themselves upon the Church for teachers of truth, but in reality teachers of false doctrines, are gone out into the world.
IN the same sense, if I am not deceived, is the word used in the passage under consideration. One great characteristic and calamity of this period is, therefore, that unclean teachers, or teachers of unclean doctrines, will spread through the world, to unite mankind against God. They are said to be three; i. e. several; a definite number being used here, as in many other passages of this book, for an indefinite one; to come out of the mouths of the three evil agents abovementioned; i. e. to originate in those countries, where they have principally co-operated against the kingdom of God; to be unclean; to resemble frogs; i. e. to be lothesome, clamorous, impudent, and pertinacious; to be the spirits of demons, i. e. to be impious, malicious, proud, deceitful, and cruel; to work miracles, or wonders; and to gather great multitudes of men to battle, i. e. to embark them in an open, professed enterprise, against God Almighty.
HAVING thus summarily explained my views of this prophecy, I shall now for the purpose of presenting it in a more distinct and comprehensive view draw together the several parts of it in a paraphrase.
IN the sixth great division of the period of providence, denoted by the vials filled with divine judgments and emptied on the world, the wealth, strength and safety of the Antichristian empire will be greatly lessened, and thus effectual preparation will be made for its final overthrow.
IN the meantime several teachers of false and immoral doctrines will arise in those countries, where the Powers of the Antichristian empire have especially distinguished themselves, by corrupting the truth, and persecuting the followers, of Christ; the character of which teachers and their doctrines will be impure, lothesome, impudent, pertinacious, proud, deceitful, impious, malicious, and cruel.
THESE teachers will, by their doctrines and labours, openly, professedly, and in an unusual manner, contend against God, and against his kingdom in this world, and will strive to unite mankind in this opposition.
NOR will they fail of astonishing success; for they will actually unite a large part of the human race, particularly in Christendom, in this impious undertaking.
BUT they will only unite them to their destruction; a destruction most awfully accomplished at the effusion of the seventh vial.
FROM this explanation it is manifest, that the prediction consists of two great and distinct parts; the preparation for the overthrow of the Antichristian empire; and the embarkation of men in a professed and unusual opposition to God, and to his kingdom, accomplished by means of false doctrines, and impious teachers.
BY the ablest Commentators the fifth vial is considered as having been poured out at the time of the Reformation. The first is supposed, and with almost absolute certainty, to have begun to operate not long after the year 800. If we calculate from that period to the year 1517, the year in which the Reformation began in Germany, the four first vials will be found to have occupied about four times 180 years. 180 years may therefore be estimated as the greatest, and 170 years as the least duration of a single vial. From the year 1517 to the year 1798 there are 281 years. If the fifth vial be supposed to have continued 180 years, its termination was in the year 1697; if 170, in 1687. Of course the sixth vial may be viewed as having been in operation more than 100 years.
YOU will now naturally ask, What events in the Providence of God, found in this period, verify the prediction?
TO this question I answer, generally, that the whole complexion of things appears to me to have, in a manner surprisingly exact, corresponded with the prediction. The following particulars will evince with what propriety this answer is returned.
WITHIN this period the Jesuits, who constituted the strongest branch, and the most formidable internal support, of the Romish hierarchy, have been suppressed.
WITHIN this period various other orders of the regular Romish Clergy have in some countries been suppressed, and in others greatly reduced. Their permanent possessions have been confiscated, and their wealth and power greatly lessened.
WITHIN this period the Antichristian secular powers have been in most instances exceedingly weakened. Poland as a body politic is nearly annihilated. Austria has deeply suffered. Venice and the popish part of Switzerland as bodies politic have vanished. The Sardinian monarchy is on the eve of dissolution. Spain, Naples, Tuscany, and Genoa, are sorely wounded; and Portugal totters to its fall. By the treaty, now on the tapis in Germany, the Romish Archbishoprics and Bishoprics, in that empire, are proposed to be secularized, and as distinct governments to be destroyed. As the strength of these powers was the foundation, on which the Hierarchy rested; so their destruction, or diminution, is a final preparation for its ruin.
IN France, Belgium, the Italian, and Cis-rhenane republics, a new form of government has been instituted, the effect of which, whether it shall prove permanent, or not, must be greatly and finally to diminish the strength of the Hierarchy.
IN France, and in Belgium, the whole power and influence of the Clergy of all descriptions have, in a sense, been destroyed; and their immense wealth has been diverted into new channels. In France, also, an open, violent, and inveterate war has been made upon the Hierarchy, and carried on with unexampled bitterness and cruelty. (In the mention of all these evils brought on the Romish Hierarchy, I beg he may be remembered that I am far from justifying the iniquitous conduct of their persecutors. I know not that any person holds it, and all other persecution, more in abhorrence. Neither have I a doubt of the integrity and piety of multitudes of the unhappy sufferers. In my view they claim, and I trust will receive, the commiseration, and, as occasion offers, the kind offices of all men possessed even of common humanity.)
WITHIN this period, also, the revenues of the Pope have been greatly curtailed; the territory of Avignon has been taken out of his hands; and his general weight and authority have exceedingly declined.
WITHIN the present year his person has been seized, his secular government overturned, a republic formed out of his dominions, and an apparent and at least temporary end put to his dominion.
TO all these mighty preparations for the ruin of the Antichristian empire may be added, as of the highest efficacy, that great change of character, of views, feelings, and habits, throughout many Antichristian countries, which assures us completely, that its former strength can never return.
THUS has the first part of this remarkable prophecy been accomplished. Not less remarkable has been the fulfilment of the second.
ABOUT the year 1728, Voltaire, so celebrated for his wit and brilliancy, and not less distinguished for his hatred of christianity and his abandonment of principle, formed a systematical design to destroy christianity, and to introduce in its stead a general diffusion of irreligion and atheism. For this purpose he associated with himself Frederic the II, king of Prussia, and Mess. D’Alembert and Diderot, the principal compilers of the Encyclopedie; all men of talents, atheists, and in the like manner abandoned. The principal parts of this system were, 1st. The compilation of the Encyclopedie (The celebrated French Dictionary of Arts and Sciences, in which articles of Theology were speciously and decently written; but, by references artfully made to other articles, all the truth of the former was entirely and insidiously overthrown to most readers, but the sophistry of the latter.); in which with great art and insidiousness the doctrines of Natural as well as Christian Theology were rendered absurd and ridiculous; and the mind of the reader was insensibly steeled against conviction and duty. 2. The overthrow of the religious orders in Catholic countries; a step essentially necessary to the destruction of the religion professed in those countries. 3. The establishment of a sect of philosophists to serve, it is presumed, as a conclave, a rallying point, for all their followers. 4. The appropriation to themselves, and their disciples, of the places and honours of members of the French Academy, the most respectable literary society in France, and always considered as containing none but men of prime learning and talents. In this way they designed to hold out themselves, and their friends, as the only persons of great literary and intellectual distinction in that country, and to dictate all literary opinions to the nation. (So far was this carried, that a Mr. Beauzet, a layman, but a sincere Christian, who was one of the forty members, once asked D’Alembert how they came to admit him among them? D’Alembert answered, without hesitation, “I am sensible, this must seem astonishing to you; but we wanted a skillful grammarian, and among our party, not one had acquired a reputation in this line. We know that you believe in God, but, being a good sort of man, we cast our eyes upon you, for want of a philosopher to supply your place.” Brit. Crit. Art. Barruel’s Memoirs of the History of Jacobinism. August 1797.) 5. The fabrication of Books of all kinds against christianity, especially such as excite doubt, and generate contempt and derision. Of these they issued, by themselves and their friends, who early became numerous, an immense number; so printed, as to be purchased for little or nothing, and so written, as to catch the feelings, and steal upon the approbation, of every class of men. 6. The formation of a secret Academy, of which Voltaire was the standing president, and in which books were formed, altered, forged, imputed as post-humous to deceased writers of reputation, and sent abroad with the weight of their names. These were printed and circulated, at the lowest price, through all classes of men, in an uninterrupted succession, and through every part of the kingdom.
NOR were the labours of this Academy confined to religion. They attacked also morality and government, unhinged gradually the minds of men, and destroyed their reverence for every thing heretofore esteemed sacred.
IN the mean time, the Masonic Societies, which had been originally instituted for convivial and friendly purposes only, were, especially in France and Germany, made the professed scenes of debate concerning religion, morality, and government, by these philosophists (The words Philosophism and Philosophists may in our opinion, be happily adopted from this work, to designate the doctrines of the Diestical sect; and thus to rescue, the honourable terms of Philosophy and Philosopher from the abuse, into which they have fallen. Philosphism is a love of Sephisms, and thus completely describes the sect of Voltaire: A Philosphists is a lover of Sophists. Brit. Crit. Ibid.) who had in great numbers become Masons. For such debate the legalized existence of Masonry, its profound secresy, its solemn and mystic rites and symbols, its mutual correspondence, and its extension through most civilized countries, furnished the greatest advantages. All here was free, safe, and calculated to encourage the boldest excursions of restless opinion and impatient ardour, and to make and fix the deepest impressions. Here, and in no other place, under such arbitrary governments, could every innovator in these important subjects utter every sentiment, however daring, and attack every doctrine and institution, however guarded by law or sanctity. In the secure and unrestrained debates of the lodge, every novel, licentious, and alarming opinion was resolutely advanced. Minds, already tinged with philosophism, were here speedily blackened with a deep and deadly die; and those, which came fresh and innocent to the scene of contamination, became early and irremediably corrupted. A stubborn incapacity of conviction, and a flinty insensibility to every moral and natural tie, grew of course out of this combination of causes; and men were surely prepared, before themselves were aware, for every plot and perpetration. In these hot beds were sown the seeds of that astonishing Revolution, and all its dreadful appendages, which now spreads dismay and horror throughout half the globe.
WHILE these measures were advancing the great design with a regular and rapid progress, Doctor Adam Weishaupt, professor of the Canon law in the University of Ingolstadt, a city of Bavaria (in Germany) formed, about the year 1777, the order of Illuminati. This order is professedly a higher order of Masons, originated by himself, and grafted on ancient Masonic Institutions. The secresy, solemnity, mysticism, and correspondence of Masonry, were in this new order preserved and enhanced; while the ardour of innovation, the impatience of civil and moral restraints, and the aims against government, morals, and religion, were elevated, expanded, and rendered more systematical, malignant, and daring.
IN the societies of Illuminati doctrines were taught, which strike at the root of all human happiness and virtue; and every such doctrine was either expressly or implicitly involved in their system.
THE being of God was denied and ridiculed.
GOVERNMENT was asserted to be a curse, and authority a mere usurpation.
CIVIL society was declared to be the only apostasy of man.
THE possession of property was pronounced to be robbery.
CHASTITY and natural affection were declared to be nothing more than groundless prejudices.
ADULTERY, assassination, poisoning, and other crimes of the like infernal nature, were taught as lawful, and even as virtuous actions.
TO crown such a system of falshood and horror all means were declared to be lawful, provided the end was good.
IN this last doctrine men are not only loosed from every bond, and from every duty; but from every inducement to perform any thing which is good, and, abstain from any thing which is evil; and are set upon each other, like a company of hellhounds to worry, rend, and destroy. Of the goodness of the end every man is to judge for himself; and most men, and all men who resemble the Illuminati, will pronounce every end to be good, which will gratify their inclinations. The great and good ends proposed by the Illuminati, as the ultimate objects of their union, are the overthrow of religion, government, and human society civil and domestic. These they pronounce to be so good, that murder, butchery, and war, however extended and dreadful, are declared by them to be completely justifiable, if necessary for these great purposes. With such an example in view, it will be in vain to hunt for ends, which can be evil.
CORRESPONDENT with this summary was the whole system. No villainy, no impiety, no cruelty, can be named, which was not vindicated; and no virtue, which was not covered with contempt.
THE means by which this society was enlarged, and its doctrines spread, were of every promising kind. With unremitted ardour and diligence the members insinuated themselves into every place of power and trust, and into every literary, political and friendly society; engrossed as much as possible the education of youth, especially of distinction; became licensers of the press, and directors of every literary journal; waylaid every foolish prince, every unprincipled civil officer, and every abandoned clergyman; entered boldly into the desk, and with unhallowed hands, and satanic lips, polluted the pages of God; inlisted in their service almost all the booksellers, and of course the printers, of Germany; inundated the country with books, replete with infidelity, irreligion, immorality, and obscenity; prohibited the printing, and prevented the sale, of books of the contrary character; decried and ridiculed them when published in spite of their efforts; panegyrized and trumpeted those of themselves and their coadjutors; and in a word made more numerous, more diversified, and more strenuous exertions, than an active imagination would have preconceived.
TO these exertions their success has been proportioned. Multitudes of the Germans, notwithstanding the gravity, steadiness, and sobriety of their national character, have become either partial or entire converts to these wretched doctrines; numerous societies have been established among them; the public faith and morals have been unhinged; and the political and religious affairs of that empire have assumed an aspect, which forebodes its total ruin. In France, also, Illuminatism has been eagerly and extensively adopted; and those men, who have had, successively, the chief direction of the public affairs of that country, have been members of this society. Societies have also been erected in Switzerland and Italy, and have contributed probably to the success of the French, and to the overthrow of religion and government, in those countries. Mentz was delivered up to Custine by the Illuminati; and that General appears to have been guillotined, because he declined to encourage the same treachery with respect to Manheim.
NOR have England and Scotland escaped the contagion. Several societies have been erected in boch of those countries. Nay in the private papers, seized in the custody of the leading members in Germany, several such societies are recorded as having been erected in America, before the year 1786. (See Robinson’s Conspiracy and the Abbe Barruel’s Memoirs of the History of Jacobinism.)
IT is a remarkable fact, that a large proportion of the sentiments, here stated, have been publicly avowed and applauded in the French legislature. The being and providence of God have been repeatedly denied and ridiculed. Christ has been mocked with the grossest insult. Death, by a solemn legislative decree has been declared to be an eternal sleep. Marriage has been degraded to a farce, and the community, by the law of divorce, invited to universal prostitution In the school of public instruction atheism is professedly taught; and at an audience before the legislature, Nov. 30, 1793, the head scholar declared, that he and his schoolfellows detested a God; a declaration received by the members with unbounded applause, and rewarded with the fraternal kiss of the president, and with the honors of the sitting. (See Gifford’s Letter to Erskine.)
I presume I have sufficiently proved the fulfilment of the second part of this remarkable prophesy; and shewn, that doctrines and teachers, answering to the description, have arisen in the very countries specified, and that they are rapidly spreading through the world, to engage mankind in an open and professed war against God. I shall only add, that the titles of these philosophistical books have, in various instances, been too obscene to admit of a translation by a virtuous man, and in a decent state of society. So fully are these teachers entitled to the epithet unclean.
ASSUMING now as just, for the purposes of this discourse, the explanation, which has been given, I shall proceed to consider the import of the Text.
THE Text is an affectionate address of the Redeemer to his children, teaching them that conduct, which he wills them especially to pursue in this alarming season. It is the great practical remark, drawn by infinite Wisdom and Goodness from a most solemn sermon, and cannot fail therefore to merit our highest attention. Had he not, while recounting the extensive and dreadful convulsion, described in the context, made a declaration of this nature, there would have been little room for the exercise of any emotions, beside those of terror and despair. The gloom would have been universal and entire; a blank midnight without a star to cheer the solitary darkness. But here a hope, a promise, is furnished to such as obey the injunction, by which it is followed; a luminary like that, which shone to the wise men of the east, is lighted up to guide our steps to the Author of peace and salvation.
BLESSED, even in this calamitous season, saith the Saviour of men, is he that watcheth, and keepeth his garments, lest he walk naked and they see his shame.
SIN is the nakedness and shame of the scriptures, and righteousness the garment which covers it. To watch and keep the garments is, of course, so to observe the heart and the life, so carefully to resist temptation and abstain from sin, and so faithfully to cultivate holiness and perform duty, that the heart and the life shall be adorned with the white robes of evangelical virtue, the unspotted attire of spiritual beauty.
THE cautionary precept given to us by our Lord is, therefore,
THAT WE SHOULD BE EMINENTLY WATCHFUL TO PERFORM OUR DUTY FAITHFULLY, IN THE TRYING PERIOD, IN WHICH OUR LOT IS CAST.
TO those, who obey, a certain blessing is secured by the promise of the Redeemer.
THE great and general object, aimed at by this command, and by every other, is private, personal obedience and reformation of life; personal piety, righteousness, and temperance.
TO every man is by his Creator especially committed the care of himself; of his time, his talents, and his soul. He knows, or may know, better than any other man, his wants, his sins, and his dangers, and of course the means of relief, reformation, and escape. No one, so well as he, can watch the approach of temptation, so feelingly pray for divine assistance, or so profitably resolve on future obedience. In truth no resolutions, no prayers, no watchfulness of others, will profit him at all, unless seconded by his own.
No other person can make any useful impressions on our hearts, or our lives, unless by rousing in us the necessary exertions. All extraneous labours terminate in this single point: it is the end of every doctrine, exhortation, and reproof, of every moral and religious institution.
THE manner, in which such obedience is to be performed, and such reformation accomplished, is described to you weekly in the desk, and daily in the scriptures. A detail of it, therefore, will not be necessary, nor expected, on the present occasion. You already know what is to be done, and the manner in which it is to be done. You need not be told, that you are to use all efforts of your own, and to look humbly and continually to God to render those efforts successful; that you are to resist carefully and faithfully every approaching temptation, and every rising sin; that you are to resolve on newness of life, and to seize every occasion, as it presents itself, to honour God, and to bless your fellow men; that you are strenuously to contend against evil habits, and watchfully to cherish good ones; and that you are constantly to aim at uniformity and eminency in a holy life, and to “adorn the doctrine of God our Saviour in all things.”
BUT it may be necessary to remind you, that personal obedience and reformation is the foundation, and the sum, of all national worth and prosperity. If each man conducts himself aright, the community cannot be conducted wrong. If the private life be unblamable, the public state must be commendable and happy.
INDIVIDUALS are often apt to consider their own private conduct as of small importance to the public welfare. This opinion is wholly erroneous and highly mischievous. No man can adopt it, who believes, and remembers, the declarations of God. If “one sinner destroyeth much good,” if “the effectual fervent prayer of a righteous man availeth much,” if ten righteous persons, found in the polluted cities of the vale of Siddim, would have saved them from destruction, the personal conduct of no individual can be insignificant to the safety and happiness of a nation. On the contrary, the advantages to the public of private virtue, faithful prayer and edifying example, cannot be calculated. No one can conjecture how many will be made better, safer, and happier, by the virtue of one.
WHEREVER wealth, politeness, talents, and office, lend their aid to the inherent efficacy of virtue, its influence is proportionally greater. In this case the example is seen by greater numbers, is regarded with more respectful attention, and felt with greater force. The piety of Hezekiah reformed and saved a nation. Men far inferior in station to kings, and possessed of far humbler means of doing good, may still easily circulate through multitudes both virtue and happiness. The beggar on the dunghill may become a public blessing. Every parent, if a faithful one, is a public blessing of course. How delightful a path of patriotism is this?
IT is also to be remembered, that this is the way, in which the chief good, ever placed in the power of most persons, is to be done. If this opportunity of serving God, and befriending mankind, be lost, no other will by the great body of men ever be found. Few persons can be concerned in settling systems of faith, moulding forms of government, regulating nations, or establishing empires. But almost all can train up a family for God, instil piety, justice, kindness and truth, distribute peace and comfort around a neighbourhood, receive the poor and the outcast into their houses, tend the bed of sickness, pour balm into the wounds of pain, and awaken a smile in the aspect of sorrow. In the secret and lowly vale of life, virtue in its most lovely attire delights to dwell. There God, with peculiar complacency, most frequently finds the inestimable ornament of a meek and quiet spirit; and there the morning and the evening incense ascends with peculiar fragrance to heaven. When angels became the visitors, and the guests, of Abraham, he was a simple husbandman.
BESIDES, this is the great mean of personal safety and happiness. No good man was ever forgotten, or neglected, of God. To him duty is always safety. Around the tabernacle of every one, that feareth God, the angel of protection will encamp, and save him from the impending evil.
AMONG the particular duties required by this precept, and at the present time, none holds a higher place than the observation of the Sabbath.
THE Sabbath and its ordinances have ever been the great means of all moral good to mankind. The faithful observation of the sabbath is, therefore, one of the chief duties and interests of men; but the present time furnishes reasons, peculiar, at least in degree, for exemplary regard to this divine institution. The enemies of God have by private argument, ridicule, and influence, and by public decrees, pointed their especial malignity against the Sabbath; and have expected, and not without reason, that, if they could annihilate it, they should overthrow christianity. From them we cannot but learn its importance. Enemies usually discern, with more sagacity, the most promising point of attack, than those who are to be attacked. In this point are they to be peculiarly opposed. Here, peculiarly, are their designs to be baffled. If they fail here, they will finally fail. Christianity cannot fall, but by the neglect of the Sabbath.
I HAVE been credibly informed, that, some years before the Revolution, an eminent philosopher of this country, now deceased, declared to David Hume, that Christianity would be exterminated from the American colonies within a century from that time. The opinion has doubtless been often declared and extensively imbibed; and has probably furnished our enemies their chief hopes of success. Where religion prevails, their system cannot succeed. Where religion prevails, Illuminatism cannot make disciples, a French directory cannot govern, a nation cannot be made slaves, nor villains, nor atheists, nor beasts. To destroy us, therefore, in this dreadful sense, our enemies must first destroy our Sabbath, and seduce us from the house of God.
RELIGION and Liberty are the two great objects of defensive war. Conjoined, they unite all the feelings, and call forth all the energies, of man. In defense of them, nations contend with the spirit of the Maccabees; “one will chase a thousand, and two put ten thousand to flight.” The Dutch, in defense of them, few and feeble as they were in their infancy, assumed a gigantic courage, and grew like the fabled sons of Alous to an instantaneous and gigantic strength, broke the arms of the Spanish empire, swept its fleets from the ocean, pulled down its pride, plundered its treasures, captivated its dependencies, and forced its haughty monarch to a peace on their own terms. Religion and liberty are the meat and the drink of the body politic. Withdraw one of them, and it languishes, consumes, and dies. If indifference to either at any time becomes the prevailing character of a people, one half of their motives to vigorous defense is lost, and the hopes of their enemies are proportionally increased. Here, eminently, they are inseparable. Without religion we may possibly retain the freedom of savages, bears, and wolves; but not the freedom of New-England. If our religion were gone, our state of society would perish with it; and nothing would be left, which would be worth defending. Our children of course, if not ourselves, would be prepared, as the ox for the slaughter, to become the victims of conquest, tyranny, and atheism.
THE Sabbath, with its ordinances, constitutes the bond of union to christians; the badge by which they know each other; their rallying point; the standard of their host. Beside public worship they have no means of effectual descrimination. To preserve this is to us a prime interest and duty. In no way can we so preserve, or so announce to others, our character as christians; or so effectually prevent our nakedness and shame from being seen by our enemies. Now, more than ever, we are “not to be ashamed of the gospel of Christ.” Now, more than ever, are we to stand forth to the eye of our enemies, and of the world, as open, determined christians; as the followers of Christ; as the friends of God. Every man, therefore, who loves his country, or his religion, ought to feel, that he serves, or injures, both, as he celebrates, or neglects, the Sabbath. By the devout observation of this holy day he will reform himself, increase his piety, heighten his love to his country, and confirm his determination to defend all that merits his regard. He will become a better man, and a better citizen.
THE house of God is also the house of social prayer. Here nations meet with God to ask, and to receive, national blessings. On the Sabbath, and in the sanctuary, the children of the Redeemer will, to the end of the world, assemble for this glorious end. Here he is ever present to give more than they can ask. If we faithfully unite, here, in seeking his protection, “no weapon formed against us will prosper.”
ANOTHER duty, to which we are also eminently called, is an entire separation from our enemies. Among the moral duties of man none hold a higher rank than political ones, and among our own political duties none is more plain, or more absolute, than that which I have now mentioned.
IN the eighteenth chapter of this prophecy, in which the dreadful effects of the seventh vial are particularly described, this duty is expressly enjoined on christians by a voice from Heaven. “And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Under the evils and dangers of the sixth vial, the command in the Text was given; under those of the seventh, the command which we are now considering. The world is already far advanced in the period of the sixth. In the Text we are informed, that the Redeemer will hasten the progress of his vengeance on the enemies of his church, during the effusion of the two last vials. If, therefore, the judgments of the seventh are not already begun, a fact of which I am doubtful, they certainly cannot be distant. The present time is, of course, the very period for which this command was given.
THE two great reasons for the command are subjoined to it by the Saviour—”that ye be not partakers of her sins; and that ye receive not of her plagues;” and each is a reason of incomprehensible magnitude.
THE sins of these enemies of Christ, and Christians, are of numbers and degrees, which mock account and description. All that the malice and atheism of the Dragon, the cruelty and rapacity of the Beast, and the fraud and deceit of the false Prophet, can generate, or accomplish, swell the list. No personal, or national interest of man has been uninvaded; no impious sentiment, or action, against God has been spared; no malignant hostility against Christ, and his religion, has been unattempted. Justice, truth, kindness, piety, and moral obligation universally, have been, not merely trodden under foot; this might have resulted from vehemence and passion; but ridiculed, spurned, and insulted, as the childish bugbears of driveling idiocy. Chastity and decency have been alike turned out of doors; and shame and pollution called out of their dens to the hall of distinction, and the chair of state. Nor has any art, violence, or means, been unemployed to accomplish these evils.
FOR what end shall we be connected with men, of whom this is the character and conduct? Is it that we may assume the same character, and pursue the same conduct? Is it, that our churches may become temples of reason, our Sabbath a decade, and our psalms of praise Marseillois hymns? Is it, that we may change our holy worship into a dance of Jacobin phrenzy, and that we may behold a strumpet personating a Goddess on the altars of JEHOVAH? Is it that we may see the Bible cast into a bonfire, the vessels of the sacramental supper borne by an ass in public procession, and our children, either wheedled or terrified, uniting in the mob, chanting mockeries against God, and hailing in the sounds of Caira the ruin of their religion, and the loss of their souls? Is it, that we may see our wives and daughters the victims of legal prostitution; soberly dishonoured; speciously polluted; the outcasts of delicacy and virtue, and the lothing of God and man? Is it, that we may see, in our public papers, a solemn comparison drawn by an American Mother club between the Lord Jesus Christ and a new Marat; and the fiend of malice and fraud exalted above the glorious Redeemer?
SHALL we, my brethren, become partakers of these sins? Shall we introduce them into our government, our schools, our families? Shall our sons become the disciples of Voltaire, and the dragoons of Marat (See a four years Residence in France, lately published by Mr. Cornelius Davis of New York. This is a most valuable and interesting work, and exhibits the French Revolution in a far more perfect light than any book I have seen. It ought to be read by every American.); or our daughters the concubines of the Illuminati?
SOME of my audience may perhaps say, “We do not believe such crimes to have existed.” The people of Jerusalem did not believe, that they were in danger, until the Chaldeans surrounded their walls. The people of Laish were secure, when the children of Dan lay in ambush around their city. There are in every place, and in every age, persons “who are settled upon their lees,” who take pride in disbelief, and “who say in their heart, the Lord will not do good, neither will he do evil.” Some persons disbelieve through ignorance; some choose not to be informed; and some determine not to be convinced. The two last classes cannot be persuaded. The first may, perhaps, be at least alarmed, when they are told, that the evidence of all this, and much more, is complete, that it has been produced to the public, and may with a little pains-taking be known by themselves.
THERE are others, who, admitting the fact, deny the danger. “If others,” say they, “are ever so abandoned, we need not adopt either their principles, or their practices.” Common sense has however declared, two thousand years ago, and God has sanctioned the declaration, that “Evil communications corrupt good manners.” Of this truth all human experience is one continued and melancholy proof. I need only add, that these persons are prepared to become the first victims of the corruption by this very selfconfidence and security.
SHOULD we, however, in a forbidden connection with these enemies of God, escape, against all hope, from moral ruin, we shall still receive our share of their plagues. This is the certain dictate of the prophetical injunction; and our own experience, and that of nations more intimately connected with them, has already proved its truth.
LOOK for conviction to Belgium; sunk into the dust of insignificance and meanness, plundered, insulted, forgotten, never to rise more. See Batavia wallowing in the same dust; the butt of fraud, rapacity, and derision, struggling in the last stages of life, and searching anxiously to find a quiet grave. See Venice sold in the shambles, and made the small change of a political bargain. Turn your eyes to Switzerland, and behold its happiness, and its hopes, cut off at a single stroke: happiness, erected with the labour and the wisdom of three centuries; hopes, that not long since hailed the blessings of centuries yet to come. What have they spread, but crimes and miseries; Where have they trodden, but to waste, to pollute, and to destroy?
ALL connection with them has been pestilential. Among ourselves it has generated nothing but infidelity, irreligion, faction, rebellion, the ruin of peace, and the loss of property. In Spain, in the Sardinian monarchy, in Genoa, it has sunk the national character, blasted national independence, rooted out confidence, and forerun destruction.
BUT France itself has been the chief seat of the evils, wrought by these men. The unhappy and ever to be pitied inhabitants of that country, a great part of whom are doubtless of a character similar to that of the peaceable citizens of other countries, and have probably no voluntary concern in accomplishing these evils, have themselves suffered far more from the hands of philosophists, and their followers, than the inhabitants of any other country. General Danican, a French officer, asserts in his memoirs, lately published, that three millions of Frenchmen have perished in the Revolution. Of this amazing destruction the causes by which it was produced, the principles on which it was founded, and the modes in which it was conducted, are an aggravation, that admits no bound. The butchery of the stall, and the slaughter of the stye, are scenes of deeper remorse, and softened with more sensibility. The siege of Lyons, and the judicial massacres at Nantes, stand, since the crucifixion, alone in the volume of human crimes. The misery of man never before reached the extreme of agony, nor the infamy of man its consummation. Collot D. Herbois and his satellites, Carrier and his associates, would claim eminence in a world of fiends, and will be marked with distinction in the future hissings of the universe. No guilt so deeply died in blood, since the phrenzied malice of Calvary, will probably so amaze the assembly of the final day; and Nantes and Lyons may, without a hyperbole, obtain a literal immortality in a remembrance revived beyond the grave.
IN which of these plagues, my brethren, are you willing to share? Which of them will you transmit as a legacy to your children?
WOULD you escape, you must separate yourselves. Would you wholly escape, you must be wholly separated. I do not intend, that you must not buy and sell, or exhibit the common offices of justice and good will; but you are bound by the voice of reason, of duty, of safety, and of God, to shun all such connection with them, as will interweave your sentiments or your friendship, your religion or your policy, with theirs. You cannot otherwise fail of partaking in their guilt, and receiving of their plagues.
4thly. ANOTHER duty, to which we are no less forcibly called, is union among ourselves.
THE same divine Person, who spoke in the Text, hath also said, “A house, a kingdom, divided against itself cannot stand.” A divided family will destroy itself. A divided nation will anticipate ruin, prepared by its enemies. Switzerland, Geneva, Genoa, Venice, the Sardinian territories, Belgium, and Batavia, are melancholy examples of the truth of this declaration of our Saviour; beacons, which warn, with a gloomy and dreadful light, the nations who survive their ruin.
THE great bond of union to every people is its government. This destroyed, or distrusted, there is no center left of intelligence, counsel, or action; no system of purposes, or measures; no point of rallying, or confidence. When a nation is ready to say, “What part have we in David, or what inheritance in the son of Jesse?” it will naturally subjoin, “Every man to his tent, O Israel!”
THE candour and uprightness, with which our own government has acted in the progress of the present controversy, have forced encomiums even from its most bitter opposers, and excited the warmest approbation and applause of all its friends. Few objects could be more important, auspicious, or gratifying to christians, than to see the conduct of their rulers such, as they can, with boldness of access, bring before their God, and fearlessly commend to his favour and protection.
IN men, possessed of similar candour, adherence to our government, in the present crisis, may be regarded as a thing of course. They need not be informed, that the existing rulers must be the directors of our public affairs, and the only directors; that their views and measures will not and cannot always accord with the judgment of individuals, as the opinions of individuals accord no better with each other; that the officers of government are possessed of better information than private persons can be; that, if they had the same information, they would probably coincide with the opinions of their rulers; that confidence must be placed in men, imperfect as they are, in all human affairs, or no important business can be done; and that men of known and tried probity are fully deserving of that confidence.
AT the present time this adherence ought to be unequivocally manifested. In a land of universal suffrage, where every individual is possessed of much personal consequence as in ours, the government ought, especially in great measures, to be as secure, as may be, of the harmonious and cheerful co-operation of the citizens. All success, here, depends on the hearty concurrence of the community; and no occasion ever called for it more.
BUT there are, even in this State, persons, who are opposed to the government. To them I observe, That the government of France has destroyed the independence of every nation, which has confided in it.
THAT every such nation has been ruined by its internal divisions, especially by the separation of the people from their government.
THAT they have attempted to accomplish our ruin by the same means, and will certainly accomplish it, if they can;
THAT the miseries suffered by the subjugated nations have been numberless and extreme, involving the loss of national honour, the immense plunder of public and private property, the conflagration of churches and dwellings, the total ruin of families, the butchery of great multitudes of fathers and sons, and the most deplorable dishonour of wives and daughters;
THAT the same miseries will be repeated here, if in their power.
THAT there is, under God, no mean of escaping this ruin, but union among ourselves, and unshaken adherence to the existing government;
THAT themselves have an infinitely higher interest in preserving the independence of their country, than in any thing, which can exist, should it be conquered;
THAT they must stand, or fall, with their country; since the French, like all other conquerors, though they may for a little time regard them, as aids and friends, with a seeming partiality, will soon lose that partiality in a general contempt and hatred for them, as Americans. That should they, contrary to all experience, escape these evils, their children will suffer them as extensively as those of their neighbours; and
THAT to oppose, or neglect, the defence of their country, is to stab the breast, from which they have drawn their life.
I KNOW not that even these considerations will prevail: if they do not, nothing can be suggested by me, which will have efficacy. I must leave them, therefore, to their consciences, and their God.
IN the mean time, since the great facts, of which this controversy has consisted, have not, during the preceding periods, been thoroughly known, or believed, by all; and since all questions of expediency will be viewed differently by different eyes; I cannot but urge a general spirit of conciliation. To men labouring under mere mistakes, and prejudices void of malignity, hard names are in most cases unhappily applied, and unkindness is unwisely exhibited. Multitudes, heretofore attached to France with great ardour, have, from full conviction of the necessity of changing their sentiments and their conduct, come forth in the most decisive language, and determined conduct, of defenders of their country. More are daily exhibiting the same spirit and measures. Almost all native Americans will, I doubt not, speedily appear in the same ranks; and none should, in my opinion, be discouraged by useless obloquy.
ANOTHER duty, injoined in the text, and highly incumbent on us at this time, is unshaken firmness in our opposition.
A STEADY and invincible firmness is the chief instrument of great atchievements. It is the prime mean of great wealth, learning, wisdom, power and virtue; and without it nothing noble or useful is usually accomplished. Without it our separation from our enemies, and our union among ourselves, will avail to no end. The cause is too complex, the object too important, to be determined by a single effort. It is infinitely too important to be given up, let the consequence be what it may. No evils, which can flow from resistance, can be so great as those, which must flow from submission. Great sacrifices of property, of peace, and of life, we may be called to make, but they will fall short of complete ruin. If they should not, it will be more desirable, beyond computation, to fall in the honourable and faithful defence of our families, our country, and our religion, than to survive, the melancholy, debased, and guilty spectators of the ruin of all. We contend for all that is, or ought to be, dear to man. Our cause is eminently that, in which “he who seeketh to save his life shall lose it, and he who loseth it,” in obedience to the command of his Master, “shall find it” beyond the grave. To our enemies we have done no wrong. Unspotted justice looks down on all our public measures with a smile. We fight for that, for which we can pray. We fight for the lives, the honor, the safety, of our wives and children, for the religion of our fathers, and for the liberty, “with which Christ hath made us free.” “We jeopard our lives,” that our children may inherit these glorious blessings, be rescued from the grinding insolence of foreign despotism, and saved from the corruption and perdition of foreign atheism. I am a father. I feel the usual parental tenderness for my children. I have long soothed the approach of declining years with the fond hope of seeing my sons serving God and their generation around me. But from cool conviction I declare in this solemn place, I would far rather follow them one by one to an untimely grave, than to behold them, however prosperous, the victims of philosophism. What could I then believe, but that they were “nigh unto cursing, and that their end was to be burned.”
FROM two sources only are we in danger of irresolution; Avarice, and a reliance on those fair professions, which our enemies have begun to make, and which they will doubtless continue to make, in degrees, and with insidiousness, still greater.
ON the first of these sources I observe, that, if we grudge a part of our property in the defence of our country, we lose the whole; and not only the whole of our property, but all our comforts, and all our hopes. Every enjoyment of life, every solace of sorrow, will be offered up in one vast hecatomb at the shrine of pride, plunder, impurity, and atheism. Those “who fear not God, regard not man.” All interests, beside their own, are in the view of such men the sport of wantonness, of insolence, and of a heart of millstone. They and their engines will soon tell you, if you do not put it out of their power, as one of the same engines told the miserable inhabitants of Neuwied (in Germany) unhappily placing confidence in their professions.
Hear the story, in the words of Professor Robison, “If ever there was a spot upon earth, where men may be happy in a state of cultivated society, it was the little principality of Neuwied. I saw it in 1770. The town was neat, and the palace handsome and in good state. But the country was beyond conception delightful; not a cottage that was out of repair; not a hedge out of order. It had been the hobby of the Prince (pardon me the word) who made it his daily employment to go through his principality, and assist every housholder, of whatever condition, with his advice and with his purse; and when a freeholder could not of himself put things into a thriving condition, the Prince sent his workmen and did it for him. He endowed schools for the common people and two academies for the gentry and the people of business. He gave little portions to the daughters, and prizes to the well-behaving sons of the labouring people. His own houshold was a pattern of elegance and economy; his sons were sent to Paris, to learn elegance, and to England, to learn science and agriculture. In short the whole was like a romance, and was indeed romantic. I heard it spoken of with a smile at the table of the Bishop of Treves, and was induced to see it the next day as a curiosity. Yet even here the fanaticism of Knigge (one of the founders of the Illuminati) would distribute his poison, and tell the blinded people that they were in a state of sin and misery, that their Prince was a despot, and that they would never be happy ’till he was made to fly, and ’till they were made all equal.”
“THEY got their wish. The swarm of French locusts sat down at Neuwied’s beautiful fields, in 1793, and intrenched themselves; and in three months Prince’s and Farmers’ houses, and cottages, and schools, and academies, all vanished. When they complained of their miseries to the French General, René le Grand, he replied, with a contemptuous and cutting laugh, “All is ours. We have left you your eyes to cry.”
WILL you trust such professions? Have not your enemies made them to every country, which they have subjugated? Have they fulfilled them to one? Will they prove more sincere to you? Have they not deceived you in every expectation hitherto? On what grounds can you rely on them hereafter?
WILL you grudge your property for the defence of itself, of your families, of yourselves. Will you preserve it to pay the price of a Dutch loan? to have it put in requisition by the French Directory? to label it on your doors, that they may, without trouble and without a tax bill, send their soldiers and take it for the use of the Republic? Will you keep it to assist them to pay their fleets and armies for subduing you? and to maintain their forts and garrisons for keeping you in subjection? Shall it become the purchase of a French fete, holden to commemorate the massacres of the 10th of August, the butcheries of the 3d of September, or the murder of Louis the 16th, your former benefactor? Shall it furnish the means for Representatives of the people to roll through your streets on the wheels of splendour, to imprison your sons and fathers; to seize on all the comforts, which you have earned with toil, and laid up with care; and to gather your wives, sisters, and daughters, into their brutal seraglios? Shall it become the price of the guillotine, and pay the expense of cleansing your streets from brooks of human blood?
WILL you rely on men whose principles justify falshood, injustice, and cruelty? Will you trust philosophists? men who set truth at nought, who make justice a butt of mockery, who deny the being and providence of God, and laugh at the interests and sufferings of men? Think not that such men can change. They can scarcely be worse. There is not a hope that they will become better.
BUT perhaps you may be alarmed by the power, and the successes, of your enemies. I am warranted to declare, that the ablest judge of this subject in America has said, that, if we are united, firm, and faithful to ourselves, neither France, nor all Europe, can subdue these States. Against other nations they contended with great and decisive advantages. Those nations were near to them, were divided, feeble, corrupted, seduced by philosophists, slaves of despotism, and separated from their government. None of these characters can be applied to us, unless we voluntarily retain those, which depend on ourselves. Three thousand miles of ocean spread between us and our enemies, to enfeeble and disappoint their efforts. They will not here contend with silken Italians, with divided Swissers, nor with self-surrendered Belgians and Batavians. They will find a hardy race of freemen, uncorrupted by luxury, unbroken by despotism; enlightened to understand their privileges, glowing with independence, and determined to be free, or to die: men who love, and who will defend, their familes, their country, and their religion: men fresh from triumph, and strong in a recent and victorious Revolution.
Doubled, since that Revolution began, in their numbers, and quadrupled in their resources and advantages, at home, in a country formed to disappoint invasion, and to prosper defence, under leaders skilled in all the arts and duties of war, and trained in the path of success, they have, if united, firm, and faithful, every thing to hope, and, beside the common evils of war, nothing to fear.
THINK not that I trust in chariots and in horses. My own reliance is, I hope, I ardently hope yours is, also, on the Lord our God. All these are his most merciful blessings, and, as such, most supporting consolations to us. They are the very means, which he has provided for our safety, and our hope. Stupidity, sloth, and ingratitude, can alone be blind to them as tokens for good. We are not, my brethren, to look for miracles, nor to expect God to accomplish them. We are to trust in him for the blessings of a regular and merciful providence. Such a providence is over us for good. I have recited abundant proofs, and could easily recite many more. All these are means, with which we are to plant, and to water, and in answer to our prayers God will certainly give the increase.
BUT I am peculiarly confident in the promised blessing of the Text. Our contention is a plain duty to God. The same glorious Person, who has commanded it, has promised to crown our obedience with his blessing; and has thus illumined this gloomy prediction, and shed the dawn of hope and comfort over this melancholy period.
TO you the promise is eminently supporting. He has won your faith by the great things he has already done for your fathers, and for you. The same Almighty Hand, which destroyed the fleet of Chebucto by the storm, and whelmed it in the deep; which conducted into the arms of Manly, and of Mugford, those means of war, which for the time saved your country; which raised up your Washington to guide your armies and your councils; which united you with your brethren against every expectation and hope; which disappointed the devices of enemies without, and traitors within; which bade the winds and the waves fight for you at Yorktown; which has, in later periods, repeatedly disclosed the machinations of your enemies, and which has now roused a noble spirit of resistance to intrigue and to terror; will accomplish for you a final deliverance from the hand of those, “who seek your hurt.” He has been your fathers’ God, and he will be yours.
LOOK through the history of your country. You will find scarcely less glorious and wonderful proofs of divine protection and deliverance, uniformly administered through every period of our existence as a people, than shone to the people of Israel in Egypt, in the wilderness, and in Canaan. Can it be believed, can it be, that Christianity has been so planted here, the Church of God so established, so happy a Government constituted, and so desirable a state of Society begun, merely to shew them to the world, and then destroy them? No instance can be found in the providence of God, in which a nation so wonderfully established, and preserved, has been overthrown, until it had progressed farther in corruption. We may be cast down; but experience only will prove to me, that we shall be destroyed.
BUT the consideration, which ought of itself to decide your opinions and your conduct, and which adds immense weight to all the others, is that the alternative, as exhibited in the prediction, and in providence, is beyond measure dreadful, and is at hand. “Behold,” saith the Saviour, “I come as a thief”—suddenly, unexpectedly, alarmingly— as that wasting enemy, the burglar, breaks up the house in the hour of darkness, when all the inhabitants are lost in sleep and security. How strongly do the great events of the present day shew this awful advent of the King of Kings to be at the doors?
TURN your eyes, for a moment, to the face of providence, and mark its new and surprising appearance. The Jews, for the first time since the destruction of Jerusalem by Adrian, have, in these States, been admitted to the rights of citizenship; and have since been admitted to the same rights in Prussia. They have also, as we are informed, appointed a solemn delegation to examine the evidences of Christianity. In the Austrian dominions, it is asserted, they have agreed to observe the Christian Sabbath; and in England, have in considerable numbers embraced the Christian religion. New and unprecedented efforts have been made, and are fast increasing, in England, Scotland, Germany, and the United States, for the conversion of the Heathen. Measures have, in Europe, and in America, been adopted, and are still enlarging, for putting an end to the African slavery, which will within a moderate period bring it to an end. Mohammedism is nearly extinct in Persia, one of the chief supports of that imposture. In Turkey, its other great support, the throne totters to its fall. The great Calamities of the present period have fallen, also, almost exclusively upon the Antichristian empire; and almost every part of that empire has drunk deeply of the cup. France, Belgium, Spain, Ireland, the Sardinian monarchy, the Austrian dominions, Venice, Genoa, popish Switzerland, the Ecclesiastical State, popish Germany, Poland, and the French West-Indies, have all been visited with judgments wonderful and terrible; and in exact accordance with prophecy have furthered their own ruin. The Kings, or states, of this empire are now plainly “hating the whore, eating her flesh, and burning her with fire.” Batavia, Protestant Switzerland, some parts of protestant Germany, and Geneva, have most unwisely, not to say wickedly, refused “to come out” and have therefore “partaken of the sins, and received of the plagues,” of their enemies. To the same unhappy cause our own smartings may all be traced; but blessed be God, there is reason to hope, that “we are escaping from the snare of the fowler.”
SO sudden, so unexpected, so alarming a state of things has not existed since the deluge. Every mouth proclaims, every eye looks its astonishment. Wonders daily succeed wonders, and are beginning to be regarded as the standing course of things. As they are of so many kinds, exist in so many places, and respect so many objects; kinds, places and objects, all marked out in prophecy, exhibited as parts of one closely united system, and to be expected at the present time; they shew that this affecting declaration is even now fulfilling in a surprising manner, and that the advent of Christ is at least at our doors. Think how awful this period is. Think what convulsions, what calamities, are portended by that great Voice out of the temple of Heaven from the Throne.—”It is done!” by the voices and thunderings and lightnings, by the unprecedented shaking of the earth, the unexampled plague of hailstones, the fleeing of the islands, the vanishing of the mountains, the rending asunder of the Antichristian empire, the united ascent of all its sins before God, the falling of the cities of the nations, the general embattling of mankind against their Maker, and their final overthrow, in such immense numbers, that “all the fowls shall be filled with their flesh.”
“GOD is jealous, and the Lord revengeth; the Lord revengeth and is furious; the Lord will take vengeance on his adversaries, he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked. The Lord hath his way in the whirlwind, and in the storm, and the clouds are the dust of his feet. The mountains quake at him, and the hills melt; and the earth is burnt at his presence, yea the world, and all that dwell therein. Who can stand before his indignation? Who can abide in the fierceness of his anger?”
IN this amazing conflict, amidst this stupendous and immeasurable ruin, how transporting the thought, that safety and peace may be certainly found. O thou God of our fathers! our own God! and the God of our children! enable us so to watch, and keep our garments, in this solemn day, that our shame appear not, and that both we and our posterity may be entitled to the blessing which thou hast promised. AMEN.
Aaron Bancroft (1755-1839) was a minute-man who served during the Revolution, fighting at Lexington and Bunker Hill. He graduated from Harvard in 1778 and was a missionary in Yarmouth, Nova Scotia for 3 years. Bancroft served as pastor of the Congregational Church in Worcester, MA (1785-1839). The following Christmas sermon was preached in1818 in Worcester by Rev. Bancroft.
The Doctrine of Immortality.
BY AARON BANCROFT, D. D.
PASTOR FO THE SECOND CONGREGATIONAL CHURCH.
A Christmas Sermon.
The human mind is prone to pass from one extreme to its opposite. This observation may be illustrated from the history of the Christian community. The Roman Catholic Church carried ceremonial observances in religious worship to extreme abuse. They canonized numerous saints, and appointed so many days to be religiously observed in honor of their memory, as greatly to int4erfere with the important business of society. Like the Pharisees of old, the rulers of this church, in its corrupt age, made religion essentially to consist in the superstitious observance of external forms; and public worship with them degenerated into a splendid but lifeless ceremonial service.
But when the English Church threw off the yoke of Popery, their rulers, in the opinion of many discerning and pious men, retained too many of the forms of the ecclesiastical establishment from which they separated. The ceremonies which they did preserve, were certainly enforced by measures which in their operation infringed the rights of private judgment, and violated the humane spirit of their religion.
Our ancestors, who fled from this imposition on conscience, associated with their disaffection to the dominating temper and the abusive practices of that hierarchy, a dislike to nearly all the circumstances common to its public services. Every instrument of music was excluded from houses of religious worship; and a form of ecclesiastical government and religious service was excluded from houses of religious worship; and a form of ecclesiastical government and religious service was adopted, the best suited, perhaps, to the infant state of the colony, but not fitted for a great and independent nation in the state of improved society.
Christmas was pre-eminently distinguished among the holy days of the Romish and the English church; and the general opposition of our forefathers to their superstitions and abuses was extended to this festival. They through several succeeding generations not only refused to join in the religious offices of the season, but they also scrupulously abstained on this anniversary from those articles of the table, which usually composed a part of a Christmas dinner.
We, their favored descendants, fondly cherish the highest veneration for their memories; we dwell with delight on their live of civil and religious liberty, on their piety and patriotism; our hearts are warmed by grateful recollections as often as we review the invaluable institutions which they have transmitted to us; and at the same time we rejoice that we are liberated from the prejudices which their situation rendered unavoidable Not feeling the pressure of that iron hand which bore heavily on them, we can calmly separate accidental circumstances from essential principles. With higher means of instruction, we can consistently drop the weak and indifferent appendages of their system, while we sacredly adhere to its sound and vital parts.
In respect to ceremonial observances, a more liberal spirit now prevails through our country. In many of our religious societies organs have been in introduced in church music; and in most of them other instruments are now used without giving offence. While, in the progress of society, all other institutions have their appropriate ornaments, many think, that if social worship be left without decoration, it will be destitute of those external attraction, which to a large portion of mankind are beneficial, if not necessary. And they imagine that embellishment may be introduced without corrupting the spirituality, or lessening the moral influence of public worship.
Situated as we are, may we not, without unreasonable bias, determine the degree of estimation in which Christmas services ought to be holden by a Christian community? The New Testament has not appointed anniversary services in commemoration of the birth of our Savior. If we celebrate this event, we should consider it as a privilege with which we are indulged, not as a duty divinely enjoined. This celebration is not by divine authority appointed; it is not by divine authority forbidden. Its expediency should be determined by its probable effects. We publicly commemorate the anniversary of our national independence; we publicly honor the memories of the benefactors of our country. Is it not then proper, that we should celebrate the advent of Emanuel into our world? Is any other event great in comparison with this? Has any other being appeared among men to whom we are under obligations of gratitude, when compared with him?
Should any object to the time of this celebration, on the plea,, that we have not conclusive proof respecting the particular day on which our Savior was born, our answer is, the objection on the point before us has no force. Christ the Savior was born into our world; whether we celebrate his appearance on the precise day of his birth, or on some other, to a religious purpose is a circumstance of no importance. The Christian community in general entertain the same opinion respecting the time; if the event be publicly noticed, it is convenient, and therefore desirable, that there should be uniformity in the day of celebration.
The useful purposes contemplated by the religious observances of the season are these : to direct our serious attention to the great salvation, which Jesus Christ descended from heaven to publish to a sinful world; to excite in us suitable returns of gratitude for the inestimable privileges we possess as his disciples; to animate us to sustain with firmness and consistency the Christian profession; to inspire us with diligence in the cultivation of the Christian graces and virtues; and to insure our perseverance in the path towards Christian perfection.
The passage of Scripture which I have chosen as the theme of our Discourse, will be found in
HOSEA xiii. 14. I will ransom them from the power of the grave; I will redeem them from death. O death, I will be thy plague. O grave, I will be thy destruction.
THOUGH these sublime declarations be considered as having a primary reference to the nation of Israel, yet, in their general sense, they may without violence be taken as expressive of the great doctrine of immortality, which Jesus Christ came into our world to establish and proclaim. In this doctrine we all have the deepest interest. Admit, that existence of endless duration, and of unchangeable happiness, is attainable by us, and all worldly objects lose their comparative worth. Admit, that the Christian path leads to the realms of glory, honor and immortality, and the motives to Christian piety and virtue are presented to the human mind, which all the temptations to the unlawful pursuits and to the inordinate indulgences of the world cannot weaken. Can we then, my Christian brethren, better improve the season, than in contemplating our title to eternal life by the promise of the Gospel? We then shall be excited to religious gratitude to him, who died that we might live forever; we shall establish ourselves in the resolution strenuously to exert ourselves to acquire the qualifications of the disciple of the Prince of Life; and shall, by the blessing of God, become prepared to passion in the way of salvation with joy and gladness.
From our text, we will,
1. Review in a cursory manner the history of the doctrine of immortality among the nations of the earth before the birth of our Savior.
2. Attend to the information of the Gospel on this important subject.
3. Consider the influence which the instruction and the promises of the Gospel ought to have on our dispositions and conduct.
1. To review the history of the doctrine of immortality among the nations of the earth before the birth of our Savior.
The expectation of a future state of existence has been common to men in every age of the world. Nations the most ignorant and barbarous discover this persuasion. Men, who appear to have bounded their inquiries by the simple wants of animal existence, express their belief of life beyond the grave. Whether these apprehensions naturally result from religious principles, interwoven into the human constitution principles, interwoven into the human constitution and which cause men, without the aid of revelation or philosophy, to rise superior to the threatening appearances of death, and to embrace the hope of immortality; or, whether these are traditionary notions, transmitted from the early age of the world, and which had their origin in divine communication, is not easy to determine. The unquestionable fact is, that men, in situations the most unfavorable for religious inquiries, have entertained the expectation of existence after death. Though they believe the human body to be corruptible; though they are the witnesses of the death of their friends, and see their bodies mingling with the dust; yet they imagine their deceased relations and acquaintances still to exist, and they suppose them existing with the same bodily shape, with the same appetites and passions, which they possessed on earth. Being unacquainted with the higher pleasures of an intellectual and moral nature, the heaven of the ignorant savage consists in the gratification of animal desires; and his expected happiness in a future world is merely the completion of his earthly wishes.
The theological systems of those Heathen nations which had made the greatest attainments in science and literature, were not favorable to the acquisition of religious knowledge, or the cultivation of the moral virtues. These systems contained many principles well calculated to make ignorant men the submissive subjects of civil government, and recommended a round of weak and debasing services, fitted, in the apprehension of a deluded people, to induce the Presiding Divinity propitiously to regard national prosperity and individual safety; but which possessed little to instruct inquiring mind respecting the nature of moral government, or to enlighten the man in rational views of futurity, who was anxiously desirious to look behind the curtain of death. A man might scrupulously fulfil every requisition of the established religion of Greece and Rome, and at the same time cherish the worst propensities of the human heart, and habitually indulge himself in the most impure acts of vice. The doctrines respecting futurity, publicly inculcated, were blended with extravagant fables and superstitious rites, and they did not furnish adequate motives to persuade men to discipline their passions, or soberly to govern their lives.
The reasonings of the Heathen philosophers never gave satisfaction on the subject of immortality. The wisest of them labored for the discovery of proofs to establish this interesting position in theology. Their arguments are plausible, and perhaps lay a foundation for the support of a good moral life, and for hope in death; but the greatest of them express uncertainty on the point, and acknowledge that adequate information can never be obtained, unless it should please God to send a messenger from heaven to publish to the family of man his future intentions respecting them. None of the Heathens sages had any apprehensions of the resurrection of the body; and many of them, in their reasonings on the doctrine of immortality, bewildered themselves with metaphysical distinctions, and darkened the subject by words without knowledge. Perhaps a candid and discerning man would rise from the perusal of all the dissertations composed by the moral philosophers of the old world on the doctrine of immortality, with a mind rather perplexed than enlightened; with his doubts and fears rather multiplied, than his belief and hope established. This appears to have been the state of the case in the Gentile world on the point before us. The natural reason and conscience of men direct their views to a future life, in which they will receive a reward corresponding with their present actions. Every man, learned and ignorant, perceives the influence of these principles. Moral philosophers stretched their powers to lay a stable foundation for the belief of that future existence of which they had a glimpse, and to acquire adequate views of that condition of being to which they aspired; but they did not succeed; they arrived not at a conclusion on which they could rely with certainty or satisfaction. In the vain attempt to define the human soul, and to explain the mode of its future existence, and the manner of its future exercises, they met with insuperable difficulties, and divided into various sects. Some of them, failing in the endeavor to support a favorite hypothesis by solid arguments, renounced their scheme, and with it the doctrine of immortality, and stifled the natural apprehensions of the human mind as erroneous.
The people of Israel possessed better means of instruction on the sublime doctrine of immortality, than had the Pagan nations around them. They were taught the unity, the holiness, and the universal supremacy of God. They had the fullest evidence of the super intendency of God over the affairs of men. Their history furnished them with examples of an immediate intercourse with the spiritual world; and the translation of Enoch and Elijah were fitted to raise their views to a higher state of being. I cannot therefore for a moment doubt, that the individuals among this people, who were distinguished for their piety, supported themselves, under the trials of the present life, by a belief of a future state of retribution, and died in the hope of a blessed immortality. Nor can I suppose, that the nation generally were destitute of the expectation of a future life. But we know that the Sadducees, not a small sect, totally rejected, even in the time of our Savior, the doctrine future existence : they said “that there is no resurrection, nor angel, nor spirit.” The Mosaick institution was preparatory to that of the Gospel. In the doctrine of immortality was but imperfectly revealed. Future rewards and punishments composed no part of the sanction of the law of Moses. Indeed, some learned and pious Christians are of the opinion, that was the doctrine is not to be found in this dispensation. We cannot with certainty say, that the devout Jews, who believed in a future state, adopted the opinion merely on the authority of their sacred books.
The result of our review then is this. The doctrine of the immortality of man was not established with moral certainty before the appearance of Jesus Christ in our world.
2. Attend to the information of the Gospel on this important subject.
Christ has abolished death and brought life and immortality to light. Jesus, the Prince of Life, has dispersed the clouds which obscured our prospects of a future state. He has solved the doubts on this subject which perplexed the wisest of men. He has broken down the wall of partition between time and eternity, and presented the heavenly world to our view in all its glories. He has established the doctrine of a future retribution on a foundation that cannot be moved, made it an adequate support of a pious and virtuous life, and the sure ground of hope and joy in death. By his own resurrection he has given an earnest of the future resurrection of his disciples. Then the prophetical declaration of our text will be fully accomplished. “I am he,” says our Savior, “that liveth and was dead : and behold I am alive forever more, and have the keys of death.” “I am the resurrection and the life: he that believeth in me hath everlasting life, and I will raise him up at the last day.” “The hour is coming, in which all that are in their graves shall hear the voice of the Son of God, and come forth.” “The sea shall give up the dead that are in it; and death and the grave shall deliver up the dead that are in them.” “We must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.” Such is the language of the New-Testament on this subject.
Arguments in favor of immortality, drawn from the nature of the human soul, from the attributes of God, from the traces of a moral government visible in the present state and from every view which can be taken of natural religion, all have their place in the defense of Christianity, and help to make it the more credible. But the information of the Gospel on the doctrine of our future existence is most plain and direct. It is adapted to every capacity, and fitted to enlighten every mind. It is information, not given as the result of abstract reasoning and logical deduction, but it is given by the Parent of Life, and the moral Governor of the Universe; and he, in his goodness and mercy, has been pleased to confirm our faith in his divine communication, by raising his Son from the grave, whom he commissioned to publish the glad tidings of salvation to a guilty world. The future existence of men is exemplified to human view in the renewed life of the savior; and our belief of its reality may rest on a fact capable of proof like other facts — a fact made credible to us by the testimony of plain men, who were witnesses of its reality; and whose testimony is fortified by their general character, by the cheerful sacrifice of worldly interest and of life in support of their veracity, and by every circumstance which has attended the establishment and preservation of Christianity.
The enlightened, the confirmed Christian, cannot doubt his own immortality. He can never entertain fears of annihilation, from the mere contemplation of which our minds recoil in horror.
The more forcibly to show the value of the instruction of the Gospel, permit me to place before you in contrast, the views of a Heathen and of a Christian philosopher on our subject. We will select, as an example, the moral sage who was a master of all Grecian and Roman learning, who wrote on the nature of the Presiding Divinity, on moral virtue, and on the immortality of man, and who, in every accomplishment, stood pre-eminent among the great and the wise. Cicero, the ornament and the boast of Rome, observes, that one time a future state seemed to him to be fully proved; that at another, all his arguments appeared to vanish and he was left in doubt. He remarks, that it was in his retired moments, and whilst he devoted himself to deep meditation, that he felt satisfied with the result of his researches, and without reserve admitted the belief of immortality; and that, as soon as he entered society, other feelings arose, and amidst worldly pursuits the expectation of a future life passed from his mind. Writing to a friend, Cicero expresses himself in the following manner: — “I do not see, why I may not venture to declare freely to you what my thoughts are concerning death. Perhaps I may discover, better than others, what it is , because I am now, by reason of my age, not far from it. I believe that the Fathers, those eminent persons and my particular friends, are still alive, and that they live the life which only deserves the name of life. Nor has reason only and disputation brought me to the belief, but the famous judgment and authority of the chief philosophers. O glorious day! when I shall go to the council and assembly of spirits; when I shall go out of this tumult and confusion; when I shall be gathered to all those brave spirits who have left the world; and when I shall meet the greatest and best of men. But if, after all, I am mistaken herein, I am pleased with my error, which I would not willingly part with, while I live; and if, after my death, I shall be deprived of all sense, I have no fear of being imposed upon and laughed at in the other world for this my mistake.”
Here the moral philosopher of Rome mentions a future state of being as a probable truth, and as the object of his hope, but not as a doctrine founded on such clear proof as to fix his unshaken faith. Even this probability draws from him an impassioned eulogy on its felicity. But his doubts damp the ardor of his feelings, and he derives security to his hope from the consideration, that if the present life should close human existence, annihilation will free him from ridicule.
St. Paul, the apostle of Jesus Christ, was also a believer in the doctrine of man’s immortality. He entertained the hope of being admitted, at death, not only to the spirits of just men made perfect, but also to the assembly of angels, to the company of his Divine Master, and to the presence of God. But his opinion rested not on that slight evidence which, thought sufficient to charm the imagination under the shade of philosophy, or in the silent hour of meditation, yet did not furnish a principle to support the mind under the conflicts of the world. The belief of eternal life was so fully established in his mind, as to become the first object of desire, and the goal to which every exertion was directed. To preach the doctrine of the resurrection and of eternal life, he was ready to sacrifice all worldly enjoyments; and while suffering the heaviest evils incident to the present state of man, he declared, “None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry of the Lord Jesus, to testify the Gospel of the grace of God.” Paul also, has left a treatise on death and immortality. In it he expresses neither doubt nor anxiety : he declares the proof of future existence to be complete and satisfactory : so fully was his mind possessed of the expectation of immortal life, that to him it became a present reality : a view of its glories transp0orts his should; and he breaks forth in songs of joy and triumph — “O! death where is thy sting? O! grave where is thy victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, who giveth us the victory through Jesus Christ our Lord.”
3. Consider the influence which the instruction and the promises of the Gospel ought to have on our dispositions and conduct.
Whether we consider the object of the instruction and promises of the Gospel, or the character of the Being who gave them, we shall perceive the value of our Christian privileges, and feel our obligation to improve them. The object is a blessed immortality; their author Christ, the Son of God to the goodness and mercy of God are we indebted for the scheme of our salvation. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever lasting life. But Christ devoted himself, as Mediator, to the execution of the purposes of divine grace and mercy. The angels of heaven were the heralds of the advent of Emanuel; and proclaiming his birth, they gave glory to God on high, and published peace and good will to men. In the high concern of our salvation, Jesus appeared in the nature of man, subjected himself to all the wants of humanity, endured the contradiction of sinners, and yielded himself the victim of the cross. Grateful to God for the gifts of his Son, grateful to Christ for his voluntary mediation, Let us under the influence of our religion, conform ourselves to the divine image, and imitate the example of the Saviour. God in his goodness has given us an assurance of future life : do we with indifference receive the information? In mercy he has by his own Son promised us endless felicity in a future world, on conditions which rove that he consults our present as well as our immortal happiness : can we be unmoved by the gift?
Respecting the influence which religion ought to have on our tempers and practices we may take useful lessons, even from those whose ignorance and superstition we justly compassionate. The infatuated Pagan, in compliance with the requisitions of his system, with alacrity subject himself to the severest bodily tortures, and with apparent delight offers his life in sacrifice to his idol deity. The deluded follower of Mahomet never supposes his religious duty performed, till he has made a painful journey to Mecca, and worshipped at the tomb of his prophet. Shall we Christians, then, we who are instructed in all truth pertaining to eternal life and vindicated into perfect liberty, refuse gratefully to acknowledge Jesus Christ as our Lord and Master? Shall we neglect to observe those gracious directions which are designed to transform us into a likeness of his perfect character, to make us in disposition the most amiable, in practice the most benevolent and to qualify us for the society of heaven?
May the example of primitive Christians more especially, enliven our diligence in the path of piety and virtue, and fortify our minds with resolution to sustain the conflicts of our probationary course. Animated by the hope of the Gospel, the apostles of our Lord subjected themselves to all terrors of persecution, not accepting deliverance, that they might obtain a better resurrection. The great body of the first converts to our religion gave full evidence of their faith in the promises of the gospel, and clearly manifested that it had a salutary influence on their tempers and lives. These died in the faith, not having received the promises; but seeing the afar off, were persuaded of their reality, embraced them as the objects of their supreme dependence, and in consequence professed themselves strangers and pilgrims on earth. The motives and assistances, which supported them, are presented to our minds, and our course is free from many of the difficulties and dangers, with which theirs was beset. Let us then, imitate those who, through faith and patience have inherited the promises.
As Christians, we are bound to give a fair exemplification of our religion before the world. As candidates for immortality, it is our first duty and our highest interest to walk worthily of our Christian vocation; for the salvation of our souls is suspended on the improvement of our privileges as the disciples of Jesus Christ. May our religion in its life dwell in our hearts; may it in all its beauty and lustre shine in our lives.
In the consciousness of sincerity and diligence in the high concerns of our probation, let us open our minds to the hope and the joy, to which the Christian character is entitled. Disposed to approach the light of truth, and make it manifest that our deeds are wrought in God, a dependence on the promises of the Gospel being in us the principle of Christian life, let not debasing fear enter into our religious services; but through all worldly vicissitudes, let us rejoice in the Lord, and joy ourselves in the God of our salvation. Not resting satisfied with the things that are seen, but seeking first the kingdom of God and its righteousness, may we with supreme delight consider ourselves as children of God; and if children, then heirs, heirs of God, and joint heirs with Christ, unto an inheritance that is incorruptible, undefiled, and that will not fade away. — Amen.
Moses Dow (1771-1837) graduated from Dartmouth in 1796. He was pastor of the Second Church in Beverly, MA (1801-1813) and in York, ME (1815-1830). This sermon was preached by Dow on August 20, 1812 on the national fast day, and again on April 8, 1813 on the Massachusetts state fast day.
PREACHED IN BEVERLY,
AUGUST 20, 1812,
THE DAY OF THE
ON ACCOUNT OF
WAR WITH GREAT-BRITAIN;
AND AGAIN AT
THE TABERNACLE IN SALEM,
APRIL 8, 1813,
THE DAY OF THE
ANNUAL FAST IN MASSACHUSETTS.
By MOSES DOW, A. M.
Luke xix. 41, 42.
AND WHEN HE WAS COME NEAR, HE BEHELD THE CITY, AND WEPT OVER IT, SAYING, IF THOU HADST KNOWN, EVEN THOU, AT LEAST IN THIS THY DAY, THE THINGS WHICH BELONG UNTO THY PEACE! BUT NOW THEY ARE HID FROM THINE EYES.
WHEN our Saviour uttered these pathetic words, he was on his last journey to Jerusalem. There he was going to shed his blood and lay down his life for the redemption and salvation of a lost world. It was not a prospect of his own sufferings which thus affected him. These he had always expected, and was prepared to meet, with heroic and divine fortitude. But a forefight of the miseries coming upon that ungrateful, persecuting city, by the awful justice of God, filled his sympathetic soul with the liveliest impressions of grief. He feared not death; but cheerfully led the way to the place of his execution. From the Mount of Olives he entered the city Jerusalem, riding upon an ass’ colt, amidst the loud acclamations of joy from the whole multitude of his disciples. But when the benevolent Saviour beheld THE DEVOTED CITY, he burst into tears. Pondering upon the Jews’ willful obstinacy—their rejection of all the offers of grace, and the utter ruin which awaited the city, the temple, and its inhabitants, he wept, with the tenderest compassion. And he exclaimed, “as with a wish, or ardent desire,” If thou hadst known, or, Oh that thou hadst known, in this thy day, the things which belong unto thy peace! The Jews’ day, here intended, was the time in which they had been honoured and favoured with the presence of MESSIAH, their King. This was their day; for Christ and the first preachers of the gospel had spent all their time and labour at Jerusalem. They had been taught repeatedly, by Christ and his apostles, the things which belonged to their peace, prosperity and happiness. But they disregarded their message, would not believe their report, nor follow their instructions. Their hearts were hardened and their minds blinded with a spirit of infatuation. And being left under strong delusions to believe a lie, they preferred falsehood to truth. Thus this once prosperous city was judicially given up of God; her day of gracious privilege was hen expired,—her doom was passed, and every thing conducive to her welfare was, in righteous judgment, “hidden from her eyes.” When Jesus approached this devoted place, a view from the neighbouring hills awakened, in his sympathizing bosom, the liveliest emotions of pity. Though he was about to predict the entire desolation of the city, he did not desire the woeful day:—he did not delight in the destruction even of such wicked people. And therefore he exclaims, in the language of ardent desire, mixed with regret, “Oh, that thou hadst known, in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes.”
The propositions, which we conceive deducible from this passage, are the following:
1. Nations and individuals may neglect the things which belong to their peace, till their case is desperate and past all remedy.
2. A prospect of ruin and misery coming upon the despisers of God’s mercy, will excite the tenderest compassion of all who have the spirit of Christ.
FIRST. Nations and individuals may neglect the things which belong to their peace, till their case is desperate and past all remedy. Short is the period of human life, even though we linger out threescore years and ten. And shorter still may be the day of God’s gracious forbearance, and man’s favourable opportunity to secure the divine favour. For numbers, in every age, “despise the riches of the goodness, forbearance and longsuffering of God; not knowing that his goodness leads to repentance: but after their hardness and impenitent heart, they treasure up wrath against the day of wrath.” They put far away the evil day, till, by long indulgence, they become feared in conscience, and incurably hardened in sin. “Because sentence against an evil work is not executed speedily, their hearts are fully set in them to do evil.” God bears with them from time to time. He tries various expedients to turn them from their wicked purposes, to truth and holiness. He visits them with mercies and judgments—with warnings and invitations—with threatenings and promises. But when they have long turned a deaf ear to all his counsels, slighted his proposals, and undervalued his unspeakable blessings;—when they persevere in resisting, quenching and grieving his Holy Spirit, they are ripening fast for remediless destruction. For the Lord has expressly said, “My Spirit shall not always strive with man.” The Spirit of God long strove with men of the old world, by inspiring Enoch, Noah and others to preach and to warn them. He long and patiently bore with them, notwithstanding their rebellions, waiting to be gracious. But, at length, incensed by their obstinate resistance to the warnings of his prophets and the remonstrances of their own consciences, he solemnly resolved to leave them to e hardened in sin, and to ripen for destruction. In like manner the inhabitants of Sodom and Gomorrah, by their filthy and abominable wickedness, provoked the Lord, not only to withdraw his restraints, but to make them the monuments of his eternal vengeance. The most astonishing forbearance the Lord manifested also toward the Israelites in the wilderness. Forty years long was he grieved with that generation. At length, grown indignant by their incessant murmurings, ingratitude and rebellion, he sware in his wrath that they should not enter his rest. Their short and limited season of probation was then closed, and their state of eternal retribution commenced.
If we trace the history of the several kingdoms of Judah and Israel, we find them subject to frequent and alternate changes from prosperity to adversity. They were taught, by experience, the truth of that divine aphorism, “WHEN THE RIGHTEOUS ARE IN AUTHORITY, THE PEOPLE REJOICE; BUT WHEN THE WICKED BEARETH RULE, THE PEOPLE MOURN.”
When such men as David and Josiah were their kings, their times were times of reformation, and Providence smiled upon all their concerns. But when such as Ahab, Jeroboam and Manasseh ruled over them, Providence frowned, wickedness increased, and the land mourned. In consequence of the great wickedness of the people, their day of gracious visitation was generally short—their fun of prosperity was soon covered with a dark cloud of adversity.
If we descend to later times, the glory of empires, kingdoms and nations appears still more transitory and fading. On the page of history many of them suddenly arise to view, exhibit a temporary splendor, and then quickly disappear, and are seen no more. By various massacres, famines, pestilence and revolutionary scenes, an immense multitude of governments has arisen, since the dispersion of the Jewish nation. But their prosperity and glory have been like “the morning cloud and the early dew.” Where righteousness has abounded, the nation has been exalted; but when sin has prevailed, it has quickly sunk in reproach and ruin. This has ever been the course of providence toward nations; and such will ever be its course to the end of time. Those, who make his laws their model, and his word their guide, God will bless and prosper; but those, who forsake his ordinances and the light of his word, he will leave to certain destruction—to perish without remedy. Where now are the once flourishing governments of Asia—the birth-place of man, of prophets, apostles, and the Saviour of the world? Alas, they are crumbled to ruins. Once they were the theatres of mighty works—the residence of many holy men, and the scenes of remarkable divine interposition. Jerusalem, that city of solemnities, that cradle of God’s ancient church, where resided the symbols of his presence, is now a heap of ruins. It was often and alternately rebuilt and destroyed by contending parties; but finally, according to the express prediction of our Saviour, it was utterly demolished by Titus. In exact fulfillment of the prophecy, about forty years after it was uttered, the city was razed to the ground; and its inhabitants destroyed. Indeed, so complete was the destruction of this renowned city, that not one stone was left upon another; but turned up by the Roman plough, in quest of plunder. This was in righteous judgment—for their crying sins; BECAUSE THEY WOULD NOT REGARD THE HINGS WHICH BELONGED TO THEIR PEACE.
Greece and Rome, once the seats of arts and sciences, the most powerful empires and mistresses of the world, corrupted, debauched and divided, have long since fallen a prey to savage invaders. A deluge of ignorance, barbarism and superstition has effaced the mountains of former learning and magnificence. Their proud ambition, enormous cruelties and abominable wickedness provoked Heaven to blot them from the list of nations. A new race have sprung up, to inherit their territory, who have formed governments, and had their day of prosperity. Holland, Switzerland, Italy and Germany were once independent, free and prosperous states. But not knowing the time of their visitation—not minding the things which belonged to their peace, they became infatuated, and then fell an easy prey to “the mighty power under whose iron rod all Europe groans” and bleeds at every pore. And they fell, not in the high places of the field—not by force of arms; but by blindly yielding to the insidious arts of their designing conquerors. They had drunken of “the wine of astonishment,” by which they were intoxicated, divided and enfeebled; and “then their ruin because inevitable.”—And can we say that our own nation is in no danger from this intoxicating cup, of losing the things which belong to its peace? Alas, whatever be the cause, our prosperity and glory are, in a measure, gone, our peace is fled, and war, with all its baneful attendants, is now our portion! The cause may be traced to our sins, which testify against us. These have provoked the Lord to anger; and his anger against sin is the sole cause of all misery, personal and relative, individual and national, temporal and eternal. The sins of professing churches have often provoked the anger of Heaven to remove their candlestick out of its place;—nations tremble for the same cause: yea, the whole earth, and creation itself, groan under the load of man’s guilt. The judgments of God are abroad in the earth, because of the wickedness of men. And when we consider the fury and rage, the mutual earnage and destruction of nations, does is not appear that they have been drinking of the intoxicating cup of God’s holy indignation? Else why are they thus maddened in their passions to wreak their vengeance on one another? Why does a nation, upon the slightest pretext, rise up against nation, so that “blood toucheth blood?” And does not the compassionate Saviour now weep over this infatuated land? Does he not say to America, in the language of our test, “Oh, that thou hadst known, even thou, at least, in this thy day, the things which belong unto thy peace! Oh, that thou hadst hearkened to my commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea.” Had we as a nation hearkened to the God of our fathers, and to the maxims of wisdom contained in his word, this had, even now, been our happy case. We should not have been compelled to witness “the confused noise of the warrior, and garments rolled in blood.” Had we, our fathers, our princes and people, all united in maintaining the worship of God, and unfeigned obedience to his laws, our national prosperity would not have been interrupted. The things which belong to our peace would not have been hidden from our eyes. The blessings engaged to Israel, while they adhered to the service of Jehovah, might have been expected in this happy land. “Our sons would have been as plants, grown up in their youth,—our daughters as corner stones, polished after the similitude of a palace. Our garners would have been full, affording all manner of store;—our sheep would have brought forth thousands and ten thousands in our streets—our oxen would have been strong to labour—there would have been no breaking in nor going out,—no complaining in our streets. Happy is the people that is in such a case; yea, happy is the people, whose God is the Lord.”—Such are the blessings, which, in the ordinary course of providence, are generally conferred on nations, whose rulers and people faithfully follow the maxims of the gospel. And such happiness would have been thine, O America, had this been thy uniform character. But how art thou fallen from thy former greatness! How is thy glory departed! “How is the gold become dim, and the most fine gold changed!” Time was, when we were the envy of the world. The fame of our independence, freedom and prosperity rang, through the channels of COMMERCE, to the remotest nations. The wealth of almost every clime was, through this medium, wafted to our shores. By this our national treasury was replenished—agriculture and manufactures flourished—learning and the arts advanced with rapid pace, and we were swiftly emulating the greatness of the first in rank in the old world. Happy, thrice happy. O Americans, had ye known what happiness was yours—had ye regarded the things which belonged to your peace. But alas, how are they hidden from our eyes! We are now,
2d. To shew that a prospect of ruin and misery coming upon the despisers of God’s mercy will excite the tenderest compassion of all who have the spirit of Christ.
David that eminent type of our Saviour, exhibits, in a lively degree, this sympathetic, Christian affection. “Horror, says he, hath taken hold upon me, because of the wicked that forsake thy law.” “Rivers of water run down mine eyes, because they keep not thy law.” “I beheld the transgressors, and was grieved, because they kept not thy word.”—Having the same mind that was in Christ Jesus, he was grieved to the very heart, to see others blindly rushing to their own ruin. A view of their sinful character and awfully dangerous state filled him with the mingled emotions of grief, indignation and pity. He mourned the wickedness of men and the dishonor of God, more than his own sufferings; and he wept a flood of tears. And no one has a right to pretend to the spirit of Christ, unless the sin and misery of others thus deeply affect him.
To rejoice in another’s calamity is the very temper of hell! To rejoice in the hope and prospect that his calamity will work for his good, is a very different thing. This is consistent with that Christian benevolence, which regards our neighbor as ourselves. If sore afflictions appear necessary to humble and reform a bold transgressor, and seem likely to produce that happy effect, then we ought to acquiesce in the divine method, and pray for its success. But to rejoice purely in another’s distress is inhuman, antichristian and diabolical. The benevolent Saviour and his inspired saints have taught us a better spirit, and set us a better example. They mourned and wept, even for those who thirsted to shed their innocent blood. But though Jesus was a man of sorrows, and often groaned and wept in view of suffering humanity; yet the blind infatuation, pride and obstinacy of sinners distressed far more his sympathetic soul. “He looked on the PHARISEES with anger, being grieved for the hardness of their hearts.” And when he beheld the infatuated city of Jerusalem, in spite of all his counsels, warnings and entreaties, rushing headlong into ruin, his pitiful soul dissolved into tears. And were the Saviour now visible we should doubtless behold him weeping over the condition and prospect of our own guilty land! Our peace, prosperity and happiness are on the rapid decline, and war, adversity, and a host of evils, assume their place.
Liberty, too, the pride, the darling and boast of Americans, like a hunted, persecuted fugitive, seems on the point of seeking some more hospitable clime. Driven from nation to nation, and from one end of earth to another, like Noah’s dove, she an scarcely find rest for the sole of her foot. For a course of years she has found an asylum, protection and patronage in this western world. But her residence becomes more and more precarious. For already have many begun to treat this celestial visitant with neglect, or cold contempt!
1 [Preferring the unbounded indulgence of licentiousness to the wholesome restraints implied in genuine liberty, INFURIATE MOBS burst the barriers which heaven and earth have raised for the security of life, property and happiness. The deplorable condition of a sister state excites the indignant groans and sympathy of all the humane—of all the followers of the Lamb. That city, which, like Jerusalem, had been highly exalted in privilege, wealth and splendor, is now doomed to be the prey of those, who reverence no laws, respect no character, and whose tender mercies are cruel. Even the distant report of their maddened fury is enough to chill the blood, and freeze the soul with horror! It reminds us of that furious mob, who wreaked their vengeance on Stephen, the first Christian martyr. In his defence before the Jewish council, his pungent discourse cut to the heart his violent persecutors, and they, like ferocious beasts, “gnashed on him with their teeth.”
Being full of the Holy Ghost, he saw in vision a display of heavenly glory. And when he proclaimed aloud, before his exasperated persecutors, the glorious scene presented to his view, “they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.” Then, with brutal ferocity and infernal rage, they “case him out of the city, and stoned him” to death!
A familiar mob persecuted the immaculate Savior of the world. They misinterpreted all his words and actions, multiplied their false accusations against him, and treated him with every personal insult and indignity. Nothing, in short, would satisfy their bloodthirsty fury, till they had inflicted, upon their unoffending victim, the most ignominious and torturing death!
Thus we see that human nature is the same, in all periods, and persecuting mobs were known as early as the apostolic age. From their unbridled ferocity and horrid misrule may Heaven preserve us. “O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united.”]
Had we, as a nation, regarded the things which belong to our peace, scenes of riot, misrule and civil war had never commenced among us. Had we followed the maxims of the gospel, in all our private and public relations and capacities;—had we “studied the things which make for peace, and things whereby one might edify another,” we had still remained a united people, owned and blessed of the Lord. But by our various sins we have made God our enemy; and unless he turn away his anger, and have mercy upon us, we must assuredly perish. We humbly hope and trust that “the things which belong to our peace” are not forever hidden from our eyes. We hope a precious remnant may yet be reserved, for whose sake God will be entreated to spare a guilty land. Were it not for this pious remnant, we had, ere now, been as Sodom and Gomorrah, Admah and Zeboim!
There is no truth in the Bible more plain than this, That it is on account of the righteous God bears with wicked nations. Should these be all removed, the wrath of heaven would soon burst upon their guilty survivors. In proportion as this class are multiplied, promoted, and abound in fruits of righteousness, will be the prosperity of any people. On the contrary, the more wickedness and wicked men are increased and exalted, the more the anger of heaven is enkindled, and ruin hastens apace.
Let our nation turn to the Lord, and bring forth fruits meet for repentance.—Let ministers and people unite in following the maxims of the gospel. And then, be assured, the doom of Jerusalem shall not be ours. God will be our shield, and no weapons formed against us, shall eventually prosper.
But should we go on unmindful of the things which belong to our peace—and could we succeed, in conquering the only free nation on earth, except our own;—the nation, who, bad as she is, is doing more than all the world besides in extending the word of life and the blessings of Christianity, to millions ready to perish! 2—Could we succeed in conquering that nation, which now, under Providence, stnds between us and ruin—what should we gain? Alas, nought but poverty, vice and slavery;—nought but a deadly alliance with that infidel, atheistical power, “whose armies shall soon be assembled at Armageddon, and fall in the battle of the great day of God Almighty.”
The greatest of all earthly judgments, with which we could be visited, would be an intimate confederacy with infidel powers. For vice, like the plague, is contagious. As sure as we become partakers of mystical Babylon’s sins, we must receive of her plagues. Our religion, under God, is our defence and our glory. Should his be destroyed, and atheism prevail, then farewell to our peace and happiness forever!
Shall we not all, my friends, imitate the mourning Jesus, and weep over our infatuated country? Our former glory is departed. “Darkness covers the land, and thick darkness the people.” Our joy is turned into mourning, and our abused mercies into desolating judgments. Already, distress wrings many a heart, and horrors of thick darkness brood on many a countenance. The arm of industry is palsied by the sickening aspect of the times, and anxiety is all alive in expectation of scenes more tremendous! Thousands of wives, parents, and other connections, now feel a dreadful solicitude for husbands, children and friends, who are in danger of falling a prey to a provoked enemy. The prospect that numerous widows, orphans and beggars will be multiplied by this desolating judgment, must give pain to every heart, that delights not in war and human misery. Our only consolation and hope, in this distressing season, are in the government and perfections of God. But even this hope and consolation we cannot expect to realize, if our sins continue to testify against us, and we remain impenitent. The rod of divine correction will still be stretched over us, and the besom of destruction will sweep us away, unless we take refuge in the Ark of safety, unless we “break off our sins by righteousness, and our iniquities by turning unto God.” “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.”
Be exhorted, my friends, to secure this refuge, and then you need not be afraid of evil tidings. “The righteous shall be in everlasting remembrance. He shall not be afraid of evil tidings. His heart is fixed, trusting in the Lord.” Do you wish to avoid Jerusalem’s doom, and to shun the plagues of antichristian despoilers? Then beware of the fascinating cup. Beware of “THE WINE OF ASTONISHMENT.” Beware of snares laid privily for your destruction. Sell not your birthright for a mess of pottage. Barter not your religion, your Saviour and your souls, for any paltry gratification, which flattering infidels may offer. But behold the banner of the Prince of peace. Enlist under Christ as your Leader and Commander. Let his word be your sword, faith your shield, and hope your helmet of salvation. This is the contest, to which we are called. This is the warfare, to which the trumpet of the gospel invites you. Join, as volunteers, this standard, and then, whatever be the doom of your country, victory is yours. YOU SHALL COME OFF MORE THAN CONQUERORS, THROUGH CHRIST, WHO HATH LOVED US.
1. The subsequent part of the discourse, enclosed in brackets, was pronounced with the rest on the first delivery, but at the last time was omitted, as less pertinent. A few sentences towards the close have also been added, which the reader will excuse.
2. It is said that the Bible and Missionary societies of Great-Britain are paying, as a free will offering, not less than five hundred thousand dollars, annually, to promote the gospel among the heathen and others destitute of the means of religious instruction. And all this in addition to the millions they expend to support the gospel at home.—See Rev. Mr. Webster’s Thanksgiving Sermon, Nov. 26, 1812.
* Originally Posted: Dec. 26, 2016
American liberty is being eroded, and our Biblical foundation is under constant attack. Here at WallBuilders, we provide education, training, and resources to equip people to know and defend the truth to protect our freedom.
American liberty is being eroded, and our Biblical foundation is under constant attack. Here at WallBuilders, we provide education, training, and resources to equip people to know and defend the truth to protect our freedom.