A Sermon Preached at the Anniversary Election, Hartford, May 9, 1816

The subject to which we are naturally called to attend, by our text, is the necessity of righteousness among a people to make them happy as a nation. This is a topic worthy of our regard at all times ; and it is particularly suited to the occasion of our meeting this day, the beginning of our civil year, in the sanctuary of the Lord. Permit me to request the serious and candid attention of the respected rulers of the state now present, and of all this audience, while I endeavor, I. To show what that Righteousness is, which is spoken of in the text. II. To point out how Righteousness tends, to exalt a nation. IIL To apply the subject. I. What is that Righteousness, of which king Solomon speaks ? In the sacred volume, the word righteousness is used sometimes in a more restricted, and sometimes in a more extensive sense. In some passages, it denotes integrity, or uprightness, as regards our kitercourse with mankind ; rendering to them what they may justly claim from us. Understood in this sense, it is synonymous with justice. In other passages, the word has a more general signification ; and comprises not only justice, or a discharge of those equitable claims which others have upon us, but likewise that love to God and man, which is the bond of perfectness. In the text, the word is used in its most extensive sense, as is evident from its being opposed to sin, in the subsequent clause of the verse. Thus explained, righteousness embraces the whole moral law, all the duties which we owe both to God and man. It is of the same import with holiness, or a truly religious temper, exhibited in a good life. It requires not only that our actions be good, but that the principle, or motive, which gives rise to them, be conformable to the will of God, the great standard of duty. " Whatsoever ye do, do it heartily, as to the Lord, and not Unto men." In these words, the inspired Apostle suggests the only principle of action which can make any one tmly righteous. Let it be further observed, that righteousness requires men, when acting in a public capacity, to be governed by the same great principles of rectitude, by which they ought to regulate their conduct as individuals. What would be unrighteous in an individual, cannot be divested of its tuq>itude, by becoming the .joint act of a number united in a public body. What is morally wrong can never be politically right. Truth and righteousness, like their divine author, are immutable ; not to be changed to accommodate men in what they may think expedient ; and national sins are no less odious to a God of infinite holiness than private wickedness. II. It was proposed to point out how Righteousness tends to exalt a nation. To exalt a nation is to promote it to distinguished honor. Whatever makes it internally flourishing, prosperbus, and happy, will have this effect ; and to this, righteousness, as above explained, is highly conducive. In what respects we now proceed to show. 1. Righteousness tends to exalt a nation, on account of the influence which it has upon rulers. There have been many disputes respecting the best form of gbvernment ; and volumes have been written to display the excellencies and defects of each mode. I shall not attempt to answer a question which has been so much agitated. Were I competent to the task, the time allotted for my discourse would not be sufficient ; and the place from which I speak renders the discussion of such topics improper. Still I may remark, thdt however excellent any constitution of government may be in theory; however pleasing itmay.be to the statesman, when contemplating upon it in his closet ; whether a people shall be happy under it, will depend essentially upon its administration. The best government in theory may be so administered, as to prove a real curse to a nation. Of this there will always be danger, unless rulers sacredly regard the great principles of righteousness ; unless, to use the expressive language of inspiration, they have the fear of God before their eyes. Although native strength of mind, practical wisdom, and much acquired knowledge, are necessary to qualify men to frame good laws, or to execute them judiciously ; yet these are not the only qualifications, for which we should look in persons whom we select as rulers. Besides wisdom to discern what is right, they should have integrity to pursue a correct course ; and there can be no integrity but that which springs from religious principles. No dependence can be placed on a man, for a uniform discharge of the duties which he owes to his fellow men, who disregards his higher obUgations to his maker. The first commandment of the law is, " Thou shalt love the Lord thy God, with all thy heart, and with all thy soul."

In their natural state, which is a state of depravity, men are governed by a regard to self interest. Until a moral change take place by the renovating influences of the Holy Spirit; until supreme love to God, and real benevolence to man, become leading principles of action, they cannot be expected to consult the good of others ; to be sincere friends to their country ; or to dischai^, with fidelity, the duties of their respective stations in life. « Fop when was public virtue to be found, " Where private was not ? Can he love the whole,^^ " Who loves no pairt ? He be a nation's friend, " Who is in truth the friend of to man there ? …