Election Sermon

SERMON, PREACHED AT MONTPELIER, BEFORE THE LEGISLATURE OF THE STATB OF VERMONT, ON THE DAY OF THE ANNIVERSARY ELECTION, BY ‘REV. THOMAS GOODWILLIE, PASTOR OF THE PRESBYTERIAN CHURCH OF BARNET, VT. PUBLISHED BY ORDER OF THE LEGISLATURE, MONTPELIER: PRINTED BY GEO. W. HILL—PATRIOT OFFICE. Rev. THomas GoopwILuie. — a Sir,—In pursuance of the foregoipg resolution, or of tendering to you, the thanks of the House of | for your election Sermon, and request a copy for ‘N. LEAVENWORTH JOS. BRADLEY. Mi ya | t SBRMON. Prov. xiv. 34. Righteousness exalteth a nation, but sin is a reproach to any people. THE Sovereign of the universe uses two principal means in governing mankind. The one is is spiritual law, which exercises its authority over the conscience, and takes cognizance of the many of those actions which cannot be controlJed by human laws. Its sanctions relate chiefly to the retributions of the eternal world. The other, is civil government and human laws, which exercise their authority over those external acts of mankind, which relate to the welfare of society. Its sanctions are entirely of a temporal kind. Both reason and revelation concur in declaring that civil government is an ordinance of God, instituted for the punishment of evil doers, and for the praise and protection of them who do well. The apostle Paul says, ‘There is no peower but of God, the powers that be, are ordained of God.’ Jehovah is the absolute Monarch, who ‘has prepared his throne in the heavens, and his kingdom ruleth over i 1 is the Supreme Ruler of the universe y é whom all power and authority, of ever : and degree, are derived. He is the K kings and Lord of lords, by whom all delegated, and to whom all who are in are amenable. The authorities estal any country are as really appointed b were the judges and kings of ancient Isr , he can accomplish his purposes by’ inst : or second causes as well as by i immediat position. He has an absolute and | esse ial to appoint his own representatives ¢ or rents. The introduction of sin into the has rendered civil government nec serve the lives and liberties of me holy scriptures do not prescribe a kind of government as of divine 1 versal obligation. The different fe ernment arise from the circumstances and they vary as these circunelall ferent ages and countries. Divine | directs who shall govern, and what sh form of government in every age al Whatever, therefore, be the form of g whether monarchical, aristocratical 0 re can, it is the ‘ordinance of God, ane are vested with authority to rule, are *0 of God.’ This is the principal mea he keeps order and subordination, ¢ a a: peace and prosperity among his rebelito jects on earth. This is one way if ah 5 iat # Pe aT r Bey is é ~ yestrains the rage of iniquity, and preserves the human race from total extirpation. Part Righteousness exalteth a nation. The word righteousness has different accepta- ~ tions in the holy scriptures. Sometimes it denotes the absolute perfection, or essential rectitude of God’s nature. As ‘the righteous Lord loveth righteousness,’ he gives Jaws to his intelligent creatures, demands their obedience, and Souder: to all the righteous re_ wards for the moral good or evil justly charged io their account. Hence in scripture, the word vig feousness is put for the justice, holiness and fa: thfulness of God. ; Sometimes it denotes the righteousness of Christ, which consists of his obedience to the precepts, and endurance of the curse of the law of God. It is denominated ‘the righteousness of C God, ’ because it is divine, being rendered by one divine person and accepted by another. And it is aed ‘the righteousness of faith, because it is sceived by faith, Fe ‘Sometimes the word denotes the universal holiness | or uprightness of man’s heart and life, consisting i in conformity to the nature and will of God. All true believers in Christ are righteous in the sight of God. This righteousness of the ‘Saints is threefold. _ The first is the righteousness of their persons, ' state, being in Christ. In justification, the » div vine righteousness of Christ. their representamt, tive and surety, is imputed to them by G, received by faith. Thus they are accep God on account of the merits of Jes u and so ‘made the righteousness of God sC =o The second is the inherent righteou holiness of their natures, being renovated }y word and spirit of God. The religious p ples they embrace are righteous, bein “ le from the ‘word of truth,’ and conform me ed st law of God. | A be The third is the righteousness of th produced by the sanctifying influe | Holy Spirit. This righteousness consist conscientious and constant obedience te commands of God, ‘esteeming them to be right. It must proceed source, or principle of divine grace i it must be rendered according to the God’s law; and it must be aimed atG its ultimate end. Obedience to the we apprehend, is the meaning of the eousness in Our text. Tihe * wise ran 1 the wail of God. This coe mere morality—such as men, des divine principle of ‘pure and undefi may attain. Such a morality may an ist. It is a character formed upon a W ducted selfish principle, or one that is su governed by a regard to reputation—a@ of honour and respect among men, f one —opeeds from a spirit of bondage—a slavish ar of punishment. It may exist where there is no filial fear of God, no saving faith in Christ, and no practical belief of the doctrines of divine revelation. If examined by ‘the law and the testimony’—if tried by the infallible word of God, it will be found to be a compound of pride, selfishness and self-righteousness. …