SERMON,

Boston:

Printed by MANNING & LORING, No. 2, Cornhill.

1804,

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file August 29, 2005.

JOSEPH TUCKERMAN, ( b.1778, Boston, MA- d.1840, Havana, Cuba). Education: A.B., Harvard College, 1798; D.D., Harvard, 1824. Minister, North Chelsea MA, 1801-26; minister-at-large, Boston, 1826-36.

Page numbers in the original are shown in brackets as [ 2 ]

The following begins the original text:

[ 3 ]

A

MATTHEW xi. 19.

THE true glory of an intelligent being consist in a resemblance of his Creator; and those principles have the highest claim to a divine origin, which are well adapted to this important purpose.

The text furnishes an instance in which our Saviour applied a received maxim, to vindicate his own and the character of his religion. His enemies perceived with jealous hatred his growing influence, and left no means of counteracting it unemployed. Because John the Baptist practiced a rigid abstinence, they said, he had a devil; and because Jesus , by his example, sanctioned the innocent pleasures of social life, and by condescension and affability endeavoured to reclaim the vicious, he was called a glutton and wine-bibber, a friend of publicans and sinners. Behind similar objections has scepticism ever entrenched itself; and the answer, which was given to the scribes and Pharisees, may with equal propriety be addressed to every unbeliever. They only can judge of truth, who are disposed to receive it; and notwithstanding the obloquy with which I am now followed, and the opposition, which the prejudiced and the vicious may ever

[ 4 ]

make to my instructions, the children of wisdom, who are my disciples, by an illustration of my principles in their lives, shall justify them to all future generations, against the cavils and persecutions of infidelity.

The most satisfactory method of ascertaining the worth of any system, either of religion, morals, or policy, is an examination of its effects. "By their fruits ye shall know them." That the worship of gods affected by ambition, envy, jealousy and revenge, is adapted to nourish these passions in men by whom such homage is paid; that to deny the being, or to doubt the government of God, has a tendency to excite a disregard of moral obligation, and by perverting the judgment, to disorder and corrupt the appetites and passions; that the adoption of a system of ethics, which abrogates all distinction in society, annuls the validity of the marriage contract, and erases gratitude, filial piety, and that benevolence, which in any instance discriminates between kind and kindred, from the catalogue of virtues, would be subversive of all the happiness of domestic and social life; that a plan of policy, the object of which is personal aggrandizement, and which admits all the gradations of simulation and dissimulation for the attainment of its ends, will issue either in frequent and destructive civil contests, or in that national degeneracy, which will render such a people an easy prey to the first bold invader, are facts, which, if they had not been attested by the histories of all preceding times, would have received abundant confirmation in our own. The present is literally an age of experiment. But, notwithstanding the doubts and fears by which many are yet affected, concerning the interests both of the

[ 5 ]

church and state, it may be the confidence of the enlightened and upright statesman, and of the humble and decided Christian, that wisdom will be fully justified of her children. The absurd systems of fanciful and infatuated politicians and moralists will be exploded and contemned. The government of laws will yet triumph over the despotism of the passions, and the religion of Jesus alone be acknowledged a revelation from heaven.

If Christianity were supported by no, external evidences, yet such are its tendencies, that no well ordered mind would explicitly deny the origin, which it claims, nor justify an attempt to prevent its reception by mankind. If it be a fabrication, it is such as no one but its author could have formed; and from which the world has derived far greater advantages for eighteen hundred years, than could have been supplied by the united wisdom of all, who existed before or since its promulgation. The changes, which it has produced in the laws, manners and moral sentiments of nations, give to this opinion the strongest evidence. On the present occasion, therefore, it will not be deemed irrelative, to illustrate the influence which the principles of the gospel are adapted to produce on general society, on the political state of a nation, and on the military character; thus evincing the truth and just application of the proverb, that wisdom is justified of her children.

It has been objected to the Christian morals, that they are not fitted for man, because they require such perfection as he can never attain. But if no one ever practised them in their utmost extent, yet many have acquired a portion of that spirit, which actuated the Author and Finisher of our faith.

[ 6 ]

From an observation of such characters, to deduce the effects, which would be produced, if society were composed only of such individuals, is a method of vindicating and of recommending religion, at once, the most equitable and satisfactory.

Imagine, therefore, a community, by every member of which Christianity is sincerely professed and practised. To suppose a perfect coalition of opinions concerning the mode of the divine operations, or the forms of ecclesiastical government, would be unessential; for on these subjects the wisest and best of men have ever differed. But there are certain primary principles, which have been universally received by the Christian world, and which, if as extensively applied, will be confessedly productive of effects far the most favourable of all others to the honour and happiness of every civil and social establishment.

So powerful are religious impressions, wherever they exist, that the character of a people may be deduced with unerring certainty from that of the object of their worship. The sentiments of Deity, which are received by this community, are the most sublime and influential that can be conceived. Their ideas of a Being perfectly wise, holy, just and good, in whose administration nothing is contingent and nothing partial, though inadequate, are definite; and in their minds is no doubt, whether there be one or many gods, nor whether HE, who governs in the universe, be deserving of their love, confidence and homage. Such sentiments will naturally excite devotion, and have the most direct tendency to strengthen, to elevate and ennoble the mind; to expand and to purify the best affections of their natures. In all nations, the temples consecrated to

[ 7 ]

their divinities have been the best efforts of architectural skill. With their ideas of the places, in which their sacrifices were offered, and where they were favoured with peculiar manifestations of the glory of their deities, they associated ideas of peculiar solemnity and magnificence; and though Christians are taught to worship the Father of Spirits in spirit and in truth, such expressions of respect are by no means unappropriate, nor will be omitted. United in this faith, they will, likewise, be united in the presentation of their devotions. They will consecrate places to the worship of God, and observe his sabbaths; they will refer in all their conduct to his presence and providence, and exercise an undoubting confidence in the rectitude and benevolence of his dispensations. These are the duties and offices of piety, which Christ has enjoined; and this the character of Him, who demands the love, trust and submission of men. To believe in such a Being and to be regardless of him, is impossible; and if the observance of such services do not give to virtue its greatest energy, it is because he, who is unaffected by them, is incapacitated either for mental or moral improvement.

The social duties, which are inculcated in the gospel, are suited, also, to the wants of those, on who in they are enforced. Thou shalt love thy neighbour as thyself, is the second of the two commandments, on which is said to hang all the law and the prophets. To be benevolent to the poor and miserable; to exercise that candour in their judgments of men, which suffereth long and is kind, which hopeth all things and endureth all things; to be inflexibly just in their intercourses, and on no occasion to violate the truth ; to be steadfast in their friendships, fervent in their gratitude, and condescending in all their

[ 8 ]

deportment; to be firm in the love of their country, as parents, to provide for their families, to preserve domestic peace, to educate the children entrusted to their care in the principles and practice of religion, exercising a judicious discipline, and presenting examples worthy of imitation ; as children, to honour and obey their parents; as servants, to be faithful; as masters, to be benevolent and just; magistrates, to be ministers of God for good unto the people; and as subjects to render tribute to whom tribute is due, and honour to whom honour: These are requirements worthy of him, from whom they were derived, and fitted alike for every country and every age. They will not, indeed, receive the approbation of the selfish, the unjust, the resentful, the disturber of public and private tranquillity; but where is the man, by whom they have been faithfully practised, who complains of their rigour? Ask the sympathizing friend, the kind neighbour, the good citizen, the affectionate and constant husband; the obedient child, the upright and submissive dependent; whether, in imposing such commands, his Lord be austere and unaccommodating? No. From his social duties a Christian derives his social pleasures; and in his mind they become so closely connected, that their disunion would issue in the destruction of both.

The followers of Jesus are required, likewise, to attain that complete government of themselves, which involves the control of their thoughts, their words, their appetites and passions. This is the noblest independence of which man is capable. He, that hath no rule over his spirit, is like a city broken down and without walls. All things are lawful for me, said St. Paul, but I will not be brought under the power of any. How dignified and commanding is

[ 9 ]

this sentiment, and how admirable the character, which is formed by its observance! They are taught to be humble, prudent, diligent and cheerful; to be content with such things as they have, never envying the condition of another, nor coveting his possessions. In prosperity they are to be grateful, not high-minded, but trusting in the living God, who giveth them richly all things to enjoy. In adversity they are to consider that all events are under divine direction, and to exercise patience and fortitude. Was a system of religion like this ever offered to the world? Does not even this cursory recurrence to it impress our minds with the conviction, that such wisdom will ever be justified of her children?

Public virtue is the combined result of the virtues of individuals; and the community, by each member of which these great principles of truth were practically adopted, would possess advantages, for the want of which every nation has suffered, and which by this means only can be attained..

The first effect, which we notice as inseparably connected with these principles, is a greater equalization of happiness. The same circumstances, from which we deduce that God is the Creator of man, evince also, that the distinctions between the learned and the ignorant, the rich and the poor, are of divine appointment; or if we had no other argument by which to defend the wisdom of such discriminations, an unprejudiced mind would be completely satisfied, by a consideration of the benefits of which they are productive. But though civil laws, in many instances, may defeat the projects of ambition, repress the impetuosity of angry and resentful passions, and limit the rapacity of avarice though many may

[ 10 ]

be deterred from crimes, which are consequent on these distinctions, by a fear of the punishment, which is annexed to their commission, yet as no other than a sense of moral duty can completely subdue the force of the temptation, it is only from the prevalence of this, that we can hope for the suppression of those vices, which occasion far the greatest portion of the miseries of society. If each considered others, as, equally with himself, the children of God; if all conformed to the duty of doing to others, as they would, that others should do to them, the wife would never seek the accomplishment of their designs by intrigue and subtlety, nor the ignorant view them with jealousy and hatred; the rich would not be arrogant and imposing, nor the poor envious or unfaithful. The eye cannot say to the hand, I have no need of thee, nor the head to the feet, I have no need of you. As, therefore, we have many members in one body, and all members have not the same office, yet each contributes its part toward the sum of happiness; so we, being many as individuals, are one in society, and while performing the services for which each is intended, may receive our full proportion of enjoyment.

It is a second effect, which would result from an universal reception of these principles, that they are the most efficient security against civil dissensions. A house divided against itself cannot stand; and a State, where disunion of opinions produces a competition of interests, by awakening suspicion and enmity among its members, will soon become the possession of the strongest, and receive its laws, not from the enlightened and virtuous, but from the ambitious, whose only glory is success, and whose sole object is fame.

[ 11 ]

Except in arbitrary governments, the internal policy of every nation will derive its complexion from the character of the people. In a society, actuated by the laws of Christ, though in many things unessential they may differ, they will be ever ready to sacrifice individual to public good, and realize the advancement of their own, in whatever is designed to promote the interest of the whole. In such a community there will be no factions and no cabals. As they have experienced the benefits of a wise, virtuous, and equal administration, they would not elect as their chief magistrate, a man who has contemned that religion, which is the guide of their lives, and the basis of their hopes. They would not entrust the constitution of their country to men, who were hostile to its establishment, nor believe those fitted to be legislators, who were the mere adherents of a party. These are the sources, from which flow distrust in the government of a nation, and from which proceed those civil discords, which are the greatest of national calamities. The end of society is to attain the greatest happiness of all, by giving security to property, and producing a combination of the interests of every individual, in support of the whole. Where the same principles of virtue are acknowledged by all, this effect will certainly follow. The rulers being elected from among the people, there will exist no doubt concerning the qualifications, which are requisite; and as none but good laws will be enacted, complaint or opposition will be unknown.

Another consequence of the principles, we have stated, is an entire accumulation of national strength. The rights of a people will be no longer respected by others, than they are valued and defended by

[ 12 ]

themselves. If by its united forces, a nation cannot maintain its independence, it may, at least, retard destruction; and if it must fall, will fall with glory. In the view of a Christian, patriotism has a signification far more extended, than is comprehended either by modern moral theorists, or speculating politicians. It is a sentiment pure and sublime; and which, while it impels to the resistance of every foreign aggression, regards equally the rights of others. That love of country, which is felt by him, who estimates, above all price the privilege of worshipping his God agreeably to the dictates of his own conscience, and is attached to the altar, from which his devotions are offered; who duly respects the administration, in which, by the right of suffrage, he sustains a part, and who regards his family, his neighbourhood, and all, who inhabit the same soil, with an affection at once pure and ardent, when called into exercise, will ever produce effects worthy of the object, to which it is directed. Men united by such a bond, will command the deference of nations; and without it, arms, councils, numbers and wealth would be ineffectual. If these alone had been sufficient for national strength, Rome would have become a province of Carthage; and America, at this day, would have received her laws from Britain. "It was peculiar to the Romans, that the love, which they expressed for their country, was blended with some particular sentiment of devotion. That mighty city, founded in the most auspicious period, the great Romulus at once their monarch and their God; the capitol esteemed as eternal as the city, and the city reputed as eternal as its founder, had anciently made on their minds the deepest impressions."* That Christianity

*Montesquieu on the Grandeur and Declension of the Romans, chap. 10.

[ 13 ]

is yet infinitely better adapted to produce such an union, will not be questioned by those, who, at any season, have experienced its efficacy.

The last blessing to society, resulting from a conformity to the requirements of the gospel, would be the unceasing favour of God. Jesus Christ taught his followers, that the divine providence extends to every particle of matter, and every operation of the mind. He, therefore, who observes even the falling of a sparrow to the ground, will never leave a nation till it abandons him. How often do the best formed projects of man disappoint his hopes at the very moment of expected success? How frequently, in tracing the chain of causes, which have issued in events the most important in the history of man, do we find them suspended on circumstances too minute to have claimed attention, at the time when they transpired? These have been considered, by the best moral philosophers,* as incontestible evidences of a divine influence. To acquire the approbation of a Being, infinitely powerful, wise and good, and whose dominion is so extensive, certainly comprises all which is essential to private or national happiness. In vain will a legislature assemble, if God do not confer wisdom. In vain will armies receive the best instructions, or be commanded by the most skilful generals, if He bless not their enterprizes. The lot is cast into the lap, but the whole disposal of it is the Lord’s. The savage tyrants, the mighty conquerors of the world, were scourges in his hand for the punishment of the disobedient. As there are points of vice, beyond which individuals cannot proceed, without be-

*See Hartley on Man, vol. ii. p. 44.—See also Search’s Light of Nature pursued, vol. ii. part iii. chap. Providence.

[ 14 ]

coming the miserable victims of their excesses, so when nations arrive at certain stages of degeneracy, they are forsaken by Him, whom they have neglected. In Judea, fruitful seasons, internal peace and victories abroad, were the sure consequences of public virtue; and every people, by whom the character of God is reverenced, and his will observed, may reasonably calculate on the same blessings.

These effects of Christianity, on the social system, are adapted to recommend it to every condition of men. Happy indeed, is that community, whose God is the Lord! Happy the people whose confidence is in Him; "for thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in heaven and in the earth is thine. Thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all. In thine hand is power and might, and in thine hand it is to make great, and, to give strength unto all"*

The, laws of nations are the gradual results of national wants. As, therefore, new circumstances are continually transpiring, or as familiar, events frequently occur with such various modifications as çould not possibly be anticipated, a perfect system of human legislation never existed, nor can be expected. The circumstances, which, principally occasion the inefficiency of the best human laws, are, that they extend only to the regulation of conduct; consequently, numerous crimes may be perpetrated, of which they take no cognizance ; and as they are instituted by men, fallible as those for whom they are designed, the motives to obedience may be easily

* I Chronicles, xxix. 11, 12

[ 15 ]

resisted. Hence almost all legislators, to give effect to their laws, have attached to them a pretended divine sanction;* designing, by establishing the belief, that not only actions, but the most secret motives were known, to acquire more complete dominion over the hopes and fears of men. That the religion of Jesus furnishes the best remedy for these defects, is not only asserted by its public ministers and by all the pious, but is confessed by every conscientious politician. So general, indeed, is this conviction, that every aspiring demagogue declaims loudly on its utility, that he may conceal, even from his accomplices, a suspicion of his nefarious designs.

By producing such effects on the morals of society, and by giving to laws that force, which can never be derived from the power of man, Christianity would also form rulers, under whose administration, States would attain their greatest prosperity. No requirement of the gospel is addressed immediately to magistrates; but in the explanation, which is given of the origin and design of civil authorities, we are taught, in the most impressive manner, what they would be, if they were guided by the principles of this religion. As servants of God, they would venerate his character; and as they are expressly

*To inspire the Cretans with a mail profound veneration for his ordinances, Minos often retired to a cave, where he boasted of having familiar conversation with Jupiter. Mineves, likewise, one of the most ancient and renowned legislators of Egypt, attributed his to Hermes or Mercury. Lycurgus availed himself of the suffrage of Apollo, before he began the reformation in Sparta. Zalucus, legislator of the Locrians, said, that he was inspired by Minerva. Zatheaustes, among the Arimaspes, declared that he had his ordinances from a genius adored by the people. Zamolxis boasted to the Getes, his intimate communications with the goddess Vesta ; and Numa amused the Romans with his conversations with the nymph Egeria.

[ 16 ]

appointed for the good of the people, they would defend the constitution against every unjust infringement, and execute the laws with undeviating impartiality.

In magistrates, piety is indispensable. The sovereign of a people is the representative of God. If, therefore, he have no reverence for the supreme Governor of heaven and earth, what basis can he furnish for confidence or respect? If piety, without knowledge, induces bigotry and fanaticism, knowledge, without piety, will as certainly be fatal both to personal and social virtue. We know, indeed, that unprincipled magistrates have been appointed by the Most High; but it was for the punishment of the nations. The election of such rulers marks a stage of national debasement, which evinces a necessity of the severest corrective. Power, which, from the weakness of human nature, is at all times dangerous, furnishes, to a man destitute of religious principles, the means of effectuating every base design. History does not record the name of a monarch of this character, who was not a despot. If the love and fear of God, the observance of his institutions and moral requirements, and an habitual recollection of final accountability be requisite to fortify the mind against the influence of temptations, in the common transactions of life, how much more when the interests of millions are committed to the care of an individual, who is either amenable to no earthly authority, or only to judges, who are the creatures of his will? A pious magistrate will execute the functions of his office under a deep conviction of his responsibility at a tribunal, from which there is no appeal. He will guard the rights of conscience against

[ 17 ]

every encroachment; but under this pretence, he would not court the impious libertine, nor countenance his blasphemies. Liberty of conscience is the natural right of every one; but this includes no right to destroy those sacred institutions, on which depend the order and happiness of society. And the only method of securing these essential blessings of a free State is the election of rulers, who, to their love of country, unite devotion to Him, who governs in the nations, and reverence of that dispensation of his will, which He has made to mankind.

In the histories of all countries, their military character claims a conspicuous place. A nation at peace with all others, like an individual in private life, furnishes but few events, which will interest the attention of posterity. Hence the prevalence of the erroneous opinion, that the history of man will supply only a detail of the ravages of ambition and avarice. It is true, and to the disgrace of man, that millions of our kind have fallen in wars the most unjust, oppressive and cruel; and during the present state of the world, as the same passions, by which these have been occasioned, will retain ascendency, it becomes the duty of every nation to be in a constant condition for resistance. That war, under such circumstances, is justifiable, has been admitted by all the best moralists. That the principles of the gospel are better adapted than all others, to give to the military character its highest dignity and worth, by an illustration of the effects, which they have produced, will be incontestably demonstrated.

Notwithstanding the frequency of wars since the promulgation of the gospel, and the unjust motives

[ 18 ]

on which they have been prosecuted, their legitimate causes are certainly better ascertained, than they were at any former period; and among Christian nations, these causes have acquired great influence. The military character of the Greeks and Romans, and especially of the latter, though in many respects deserving of honour and imitation, was generally distinguished by an insatiable thirst of conquest and dominion, for the acquisition of national glory and wealth. It was not, therefore, because they received injuries from the neighbouring States, nor because those, against whom their arms were directed, had assumed an imposing or threatening posture, that they determined their subjugation. These were, sometimes, the pretences; but the real motives, which were then, perhaps, concealed from common view, are now discernible by the plainest understanding. Rome aspired to the magistracy of the world; and the power of attaining it was deemed amply sufficient to justify the attempt. The rights of nations were too inaccurately defined to be well understood, or greatly respected; and it was the only alternative of those whose strength was not adequate to repress designs of invasion, either to sell all which they possessed at the price of the blood of their enemies, or to retain their lives and property by an unresisting submission. But where Christianity has shed its benign influence, and connected men each to each, and all to God, the only circumstance, which will render war justifiable, is a national injury, which cannot otherwise be repaired; or which, if suffered with impunity, will invite those aggressions, by which the interests of the community

[ 19 ]

will be endangered. Their opposition, therefore, is exclusively defensive; and is founded on the same principles, which make self-prefervation the first law of nature. A Christian neither provokes his neighbour by insult or injustice, nor will he resist an infringement of his rights with a malicious and revengeful spirit; but as no individual has a natural right to deprive another of his property, his freedom or his life, while he is pursuing his employments by the rules of justice, a similar intention cannot be vindicated in the intercourses of nations. A Christian community will ever be prepared for war, because taught by the experience of all ages, that a nation unguarded soon becomes the spoil of the unprincipled and the daring. But they will engage in it only as a last resort; and then, merely to retain that, which they have received by inheritance, or is the fruit of their labours.

By the extension of the gospel, the consequences of war have, also, been far less terrible, than during the ages by which it was preceded. Where contests have been excited by the jealousy of religious sectaries, they have, indeed, equalled the barbarity of the most despotic and cruel tyrants; but this constitutes no objection either against the truth or excellence of Christianity. To the influence of the gospel we are indebted for those laws, which have ever appointed limits to stratagems, and which have made it a duty of a conqueror, which cannot be violated without shame and disgrace, to admit a triumph to mercy at the very moment, which crowns his efforts with success. A prince, who should now reduce a vanquished nation to slavery, who should

[ 20 ]

chain its governors to his triumphal car, raze their cities to the ground, and wantonly riot in the massacre of their inhabitants, would descend to posterity with every epithet attached to his name, which the disgust and indignation of the historian could combine. "Let us set before our eyes, on one hand, the continual massacres of the Greeks and Romans; and on the other, the destruction of people and cities by those famous conquerors Timur Beg and Jenghiz Khan, who ravaged Asia; and we shall see that we owe to Christianity, in government a certain political law, and in war a law of nations, benefits which human nature can never sufficiently acknowledge.*

Although there may not, therefore, be equal honours attached to the profession of arms as in ancient times, the character of the Christian soldier is far more deserving of praise, than those of the mighty ravagers of the world. He is entrusted with the defence of the liberties and happiness of his country, but his sword is unstained by one drop of blood shied in unjust resistance. In the gospel, life is compared to a warfare; and every passion, propensity and habit, inconsistent with the divine law, is an enemy with whom man is to contend. To be a successful combatant, he must be vigilant, courageous and persevering; he must constantly retain in view the end to which his efforts are to be directed, and exercise that discipline over himself, by which his strength and resolution will be continually increased. These are

*Spirit of Laws. B. 24. chap. 3. It is owing to this law of nations, that among us victory leaves these great advantages to the conquered, life, liberty, laws, wealth, and always religion, when the conqueror is not blind to his own interests Ibid.

[ 21 ]

the characteristics of a Christian soldier; and if armies were composed only of such members, they would be invincible.

Impressed with these sentiments, Gentlemen of the Ancient and Honorable Company of Artillery, we congratulate you on the return of this anniversary.* While our minds are pained by reflecting on the desolations, which war has made among our species, and while we contrast these calamities with the effects, which would result from an universal reception of the principles of our holy religion, to behold a band of soldiers annually renewing their professions of dependence on Him, who governs in the universe, and their resolutions to conform to his requirements, is a spectacle, which excites emotions of the highest admiration and pleasure. By those, who rightly estimate its importance, religion is acknowledged infinitely the most valuable both of private and of national blessings; and in defending it against the attempts of those, who, in depriving us of it, would destroy at once our happiness in this, and our hopes in the future world, the Christian soldier will be justified in the sight of God and man for reasons above our comprehensions, yet infinitely wise and good, the Almighty Disposer of events may, for a season, permit the wicked to triumph; but though they spread themselves as a green bay tree, and invite the nations to sport and to slumber beneath their shade, they will soon pass away, and their places will not be found. The kingdom of Christ will be extended, and wisdom be justified of her children.

*The Company was first incorporated in the year 1637.

[ 22 ]

As a seminary of military discipline, your institution is honorable to its founder and members, and highly deserving of public favor and patronage. He only can command with dignity, who has learned, in the school of submission, the just uses of authority. May you long continue to enjoy those distinctions by which you have been honoured; and if called to the field, in defence of that government by which your privileges are maintained, and that religion in which we all repose our faith and confidence, may your efforts be as successful, as your cause will be glorious! While you are actuated by such principles, and impelled to such designs, our country will never fear the want of accomplished and efficient commanders. "I envy the good fortune of the Athenians," said Philip of Macedon. "They find ten men every year able to command their armies, while I could never find any one but Parmenio to head mine."

But, Gentlemen, though we rejoice in the flourishing state of your institution, you will join with us in anticipating that happy period, when discord shall cease to the ends of the earth, and men shall learn war no more. However distant it may be, the day will certainly arrive, when the wicked shall cease from troubling, and the weary be forever at rest. They shall no more be alarmed by dangers, nor distressed by the sight of garments rolled in blood. While, therefore, you are emulous of honours, which are evanescent, let your ardour be excited for the acquisition of those, which will never tarnish, and of which the possessor will never be deprived. Fight

* Plutarch.

[ 23 ]

the good fight of faith. Be sober; be vigilant; and ever retaining in view that incorruptible crown, which is assured to the conqueror of himself, persevere to the end, untired by labour, undiscouraged by difficulties, and unintimidated by the number or magnitude of temptations. He that is slow to anger is better than the mighty, and he who ruleth his spirit than he who taketh a city; for to him who overcometh, says our blessed Lord, will I give to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

AMEN.