to himself. If there be some who doubt these truths, they cannot be qualified to judge among a Christian people. While they ought not to be oppressed for their sinful singularities of opinion, so long as they do not disturb society by their vices; they have no right to expect the favor of public confidence.There are many cases in which it is not fit to punish men for sentiments against nature and reason; still this exemption doth not give them a right to distinc this insinuation than is consistent is not fit to do it, is to deny his with prudence or decency, and universal providence, and the it is highly probable with truth. | essential honor which he claims That neglect which I represent as a probable cause of divine displeasure is equally chargeable on us all, who have a knowledge of public duty and do not express it. I am sensible, passion and prejudice may carry men great lengths in their bigotry, and in oppressing the consciences of others, against which there cannot be too strong a guard; still it does not need a very discriminating mind to see, that there are certain truths of natural and revealed religion, which ought to be nationally ❘tive honors. acknowledged wherever Christianity is the popular religion. To deny the being of a God, his providence, the truth of his word, or his right to be worshipped, must certainly disqualify any person whatever for exercising authority among a Christian people; for this plain reason, that Christians can place no confidence in such persons. Although it is possible they may do some things well, there is not that evidence of it that Christians ought to require. The ❘tions are exalted. If there be few plain truths I mentioned, lie at the bottom of moral obligation; annul these, and moral obligation ceases, with which the very idea of moral duty ceases also; but the practice of moral duties constitutes both the safety and happiness of soeiety. A Christian people are under the highest possible obligation to bear their testimony for the being, providence, word and worship of God. To say there are any situations in which they may neglect this, or any conditions of acting in which it VOL. VI. NO. 5. A national regard to the first principles of natural and revealed religion doth not expose any man's conscience to oppression, or his practical rights of worship to be disturbed. Every man may think for himself; but there is nothing in nature more certain than that an Infidel cannot think for a Christian, nor a Pagan or Mahometan legislate for him, nor a man given up to destructive vices support that righteousness by which na any points explicitly determined and urged in the word of God, this is one of them, "He that ruleth over men must be just, ruling in the fear of the Lord;" and certainly there cannot be a fear of the Lord, in those who having the Christian evidence of truth, do not credit his word and providence. This is Christian people, divided into several Christian denominations, who differ in matters of minor importance, yet these denominations agree in a belief of God's being, word and provi Z a dence; and in many other doc- | call it Christianity, it would be Hosts; even upon them shall be no rain. And if the family of Egypt go not up, and shall not come, who have no rain, there shall be the plague, wherewith God shall smite the heathen." trines and duties of Christiani- difficult, by any vouchers of ty. Ought they to be so jeal- public authority, to prove a ous of each other as to leave right to this title. Such a conthe door open, that a professed dition of things, among any Infidel or a Pagan, may be con- people, must leave them in an stitutionally qualified to dis- uncovenanted state, and exposcharge every public trust? To ed to perish from the way when do this is departing from those the wrath of the Son is kindled principles of self preservation, but a little. May we not apply which they have a right to ex- to such a condition, what was ercise over their own lives and written by the prophet Zechariconsciences. There is a great ah, expressed in language famildistinction to be made between iar to the Jewish church, but leaving men in possession of manifestly designed for the day their private rights, and cloth- in which we live: "And it shall ing them with public rights; be, that whoever will not come between persecuting and honor-up of all the families of the ing. Let this distinction al-earth unto Jerusalem, to worways be made. Let no man be ship the king, the Lord of persecuted; neither let any man be honored who is not willing to honor God. When God hath in his word been so particular as we find, in declaring his superintendence and government of nations, their duty to acknowledge him as God, the blessings he will bestow on their obedience, and the judgments he will inflict on their impiety; there ought not to be a nation on earth, who have the means of information, backward to acknowledge him, and in their national capacity do him honor. Wherever such an omission is found, it is preferring a nominal liberality to the love and glory of God; and extending it beyond the limits of charity, which delights in the happiness of men, into the confines of scepticism and death. It is difficult to find a name for such a state of things. To call it heathenism, would be a false representation of the private sentiments of the people, in every Christian denomination; if we 3. A national neglect to acknowledge God, his providence, word and worship, hath a demoralizing influence on all our public institutions, and on the opinions and manners of the people. The native sinfulness of men strongly inclines them to forget God, and neglect the duties of religion. A great part of the moral order among mankind is impelled by the apprehensions of conscience, and by that sense of decency of which public 0pinion forms a standard. Although a hypocritical heart will not be accepted by God; yet it is certainly better for society to have sinful dispositions and practices restrained by a deference to public sentiment, than by an open indulgence of them to corrupt thousands who are | What the public respects, they comparatively correct. The power of example, on the opinions and manners of men is so great, that the destruction an irreligious man brings on his own soul, is not the greatest evil incurred. He may be the instrument of destroying a thousand others; which shews us the high importance that faith and virtue be encouraged by public marks of respect. The state or the church where these cease to be given, is hastening to its ruin by internal causes, more to be dreaded than any foreign enemy... will respect; what it strenuously advises, they will think to be in some way necessary for their owngood; what it neglects, they will esteem to be useless. As nations and states possess the highest earthly authority, all their institutions should lead men to reverence and worship Him, by whom they are made and unmade, according to his pleasure. A neglect of religion in the highest public institutions will gradually have a corrupting influence on all that are subordinate to them. When those who are appointed to watch over the morals of the people, and preserve order in the smaller districts, see the higher de partments of the state left, without any constitutional guard on the subjects of religion and virtue, it will certainly lead to a neglect of their own duty. The people will imbibe the same The great body of every people form their faith and manners from a few persons of influence, who have better advantages than themselves for knowing; or who, from some circumstances, obtain an ascendancy over their opinions. A principal one among these circumstances, is being connected with the gov-idea; and either become refracthese observations. The hea-er. But as soon as the Epicu ernment of the state or the church. In these cases, that dignity which really belongs to the community, in the popular eye, is transferred to the individuals who are its organs of acting. It is therefore of infinite importance, that these individuals be virtuous persons, who fear God and love his commandments; who treat all moral and religious institutions with respect, and bear their testimony for the being, providence, word and worship of God. The civil state is the fountain of power, controls wealth and imparts honor; objects that have a commanding influence over the mind. Human nature is such that public institutions will sway the opinions of the people... tory against those who endeavor to execute good laws, or appoint persons to the service who will wholly neglect their duty. When it once becomes a general idea, that religion is not necessary for the safety of the civil state, there will soon be an end to order and justice. Even parents will be encouraged by the public neglect, to admit disorder and impiety into their houses. A corrupt state will corrupt the church of God. If Moses, by any means whatever, be diverted from giving a constant protection to religion, the sons of Aaron will soon make a molten calf, and say unto the people, these be thy gods, O Israel.The experience of all nations and all ages evinces the truth of rean Infidelity was disseminated, which denied the being and providence of the gods, and the fitness of worshipping them; the empire shook on its base. Every horrible crime became common, both in private and public life; justice was no longer known; liberty fled; and even the introduction of despotism was a blessing, compared with the uncontroled reign of vice, by which it was preceded.-No nation can be long safe without believing in a God, and rendering him suitable worship. then knew the need of a popular religion for the preservation of society. Being destitute of revelation, their opinion of the gods was formed by weak reason, under the influence of a corrupt mind; so that their gods might fitly be called, vanity and a lie; yet they found a belief of such gods as these, with an appropriate worship of them, absolutely necessary for the support of government. They were taught by experience, and every nation which makes the experiment will learn the same. I do not know that it is either irreverent or false, to suppose that the true God is more propitious to the heathen, who believe in false gods, and their control of men's affairs; than he is to such as reject the notion of Deity, and of a universal providence. We have an instructive instance on this point, in the rise, maturity and decay of the Roman empire. That people, from very small beginnings, became the greatest power that ever existed in the world. Their govern-one step towards vindicating 4. It may be asked, why is this subject introduced, when, if the evil mentioned does actually exist, it is not in the power of those who read to apply the remedy? I answer, there are reasons enough to justify the introduction of the subject, although a remedy may be impossible to us. It is a testimony due to truth. It is a confession and a testimony due to the glory of God, who reigneth in the midst of the nations. It is that awful justice of his providence which hath now involved us in judgments, more threatening to our existence than many conceive. It shews there is reason for us to expect a portion in those plagues by which the nations are tormented. ment filled the earth. They were heathen who worshipped many gods, believed in their providence, propitiated them by a multitude of religious services, and implored from them success in all their great undertakings. Although a Christian is shocked by the folly, and in many instances by the cruelties of their idolatry; they still believed in Deity and a providence. So long as these were believed, the moral virtues, according to their conceptions, were practised. Justice was administered, civil liberty was preserved, and the state rose to its summit of pow-confess him, after they have There are some benefits to be expected from attending to this subject. Although individual inflence is small, it is something, and we are all taught the duty of using it in our several places, to impress a reverent belief that the Lord is God of the nations; and that those who neglect to Secretary, Treasurer, and five Di rectors, the Secretary being one. evidence of the truth, have no ❘ of the Society shall be chosen, by right to expect any great inter- ballot, a President, Vice-President, position in their favor. To determine how long our calamities will probably endure, we must first know how long the causes will remain, which they were designed to chastise. This subject, also, warns us carefully to maintain the institutions of religion, within our own local jurisdiction. Here we have an influence that will be felt, if exerted with prudence and firmness. There is no such difference of religious sentiment or practice between the several Christian denominations in this State, as ought to excite the least distrust of each other, on the subject we have considered. They all believe in the word, providence and worship of God; and it is only against disbelievers of the most sacred and eternal truths, they are called to unite. VERITAS. Art. V. The President, or in his absence, the Vice-President, shall preside in all meetings of the Society; and, in case of an equal division of the members, shall have a casting vote. Art. VI. The Secretary, who shall also be Secretary to the Directors, shall record the votes and proceedings of the Society, and of the Directors, in separate books;he shall also keep a book in which contributors are to subscribe their names to the Constitution of the Society, with the annual rates to be paid by them respectively; and he shall perform such services as shall be prescribed by the Society or Directors. Art. VII, The Treasurer shall keep the monies and other property belonging to the Society; and shall observe such regulations with regard to receiving and paying money, and to the management of the fund of the Society, as shall be prescribed by the Directors, accounting with the Society annually, or oftener, in such way as the Society or Directors shall prescribe. He shall also give bonds to the satisfaction of the Directors, for the faith [The following is inserted by par- ful discharge of his duty as Treasticular desire.] Constitution and Plan of a Society for affording relief to the Families of deceased Ministers. Article I. The name of the Society shall be, The Ministers' Annuity Society. Art. II. The object of the Society shall be to provide annuities for the widows and children of those who shall become members of the Society, by contributing to its fund, pursuant to the regulations contained in this Constitution. Art. III. The Society shall meet once in each year, viz. on the second Thursday of May, at 4 o'clock P. M. at the State House in Hartford; and may adjourn from time to time. Art. IV. At the annual meeting urer, and shall be allowed a reasonable compensation for his services; the sum to be fixed, from time to time, by the Society. Art. VIII. The Directors shall superintend the concerns of the Society; -prescribe regulations concerning the receipt and payment of money by the Treasurer, and concerning loaning money belonging to the fund ;-and, generally, adopt such measures as they shall think best adapted for carrying into effect the designs of the institution. They shall meet the day following the second Thursday of May annually, at 9 o'clock A. M. at the State House in Hartford, and may adjourn from time to time. At their annual meeting they shall choose a Chairman, by ballot, who shall preside in their meetings, and who, in case of an equal division, shall have a |