Political Sermons of the American Founding Era: 1730–1805. Группа авторов
be thy Reward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. 8, 9. v.
And 12 v[:] They that shall be of thee, shall build the old waste Places: thou shalt raise up the Foundation of many Generations; and thou shalt be called, The Repairer of the Breach, the Restorer of Paths to dwell in. Be intreated therefore to cry to GOD for grace that you may cleanse your hearts and hands from all sin, and so turn to the Lord; and then, let it be your constant care and diligent endeavour to do works meet for repentance. As GOD has exalted you above your brethren, let your light shine before them, that others seeing your good works may glorify your heavenly Father, and be excited to follow you. Let all that behold you, see your pious regards to GOD’S worship and ordinances, his day and house. Do your utmost that the worship of GOD may be maintain’d in the power and purity of it, among this people. Let all due care be taken that men may fear this glorious and fearful name, the Lord our GOD, and not presume to take it in vain; for because of swearing the land mourns. Let the Lord’s-day be strictly observ’d; for GOD hath set the Sabbath as a sign between him and his people, that he is the Lord who sanctifieth them. Let the most effectual means also be used that the great abuse of taverns may be reformed; that these be not converted into tipling and gaming houses for town- dwellers, to the dishonour of GOD and hurt of the common-wealth. Let the fountains of justice be kept open and pure, that judgment may run down as waters; and that such as thirst after righteousness may come freely, and be refreshed. And whereas the present difficulties which embarrass our affairs, do very much arise from the want of a suitable medium of trade, and different apprehensions in the legislature about supplying the treasury, whereby the publick debts are, in part at least, left unpaid, and the country naked and defenceless, in this day of calamity and war: I can’t but humbly apprehend, that this awful frown of Providence calls aloud to you further to consider, whether there has not been great injustice and oppression with relation to the bills of publick credit which have pass’d among us, from their sinking and uncertain value; and to use your best endeavours that whatever bills shall pass for time to come in lieu of money, may be a just medium of exchange; for a false Ballance is abomination to the Lord; but a just Weight is his Delight, Prov. 11. 1. Whatever methods may be propos’d to extricate us out of our present distress, justice and equity must be laid in the foundation; or we may expect that the Lord who loves righteousness and hates wickedness, will confound our devices, and bring them to nought. But then, I presume not in the least measure to determine whether this or that way is right. May that GOD before whom all things are open and naked, direct Your Excellency and the whole court, into such paths of righteousness as shall lead to our deliverance and safety; that we may neither oppress one another, nor become a prey to an insulting enemy! May you be filled with the most tender and fatherly compassion for your people under the present distress and danger, and do all you can to relieve them! And if there should be a difference in your opinion about the way, may you be enabled to keep the unity of the spirit in the bond of peace, that the GOD of peace may be with you, who has promis’d to guide the meek in judgment!
But in vain is salvation hoped for from the hills, and from the multitude of mountains: Truly in the Lord our GOD is the salvation of Israel!
O GOD! We know not what to do; but our eyes are unto thee. We wait upon thee O Lord, who hidest thy self from the house of Israel; confessing that we thy servants, and thy people have sinn’d. Thy ways are equal, our ways have been very unequal. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day, because we have sinned against thee. To the Lord our GOD also belongeth mercies and forgivenesses, tho’ we have rebell’d against him. O Lord, hear, O Lord forgive, O Lord, hearken and do, defer not, for thine own sake, O GOD! for thy city, and thy people are called by thy name. Look to the face of thine Anointed, O merciful Father! Behold thy Son in our nature, who on earth offer’d a sacrifice of infinite merit to atone for the sins of thy people; and now appears in heaven, as a Lamb that had been slain, interceeding for us. We are unworthy; but the name in which we now ask thy divine help, is most worthy. O hear us, for thy Son’s sake, and speak peace to thy people. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the cherubims, shine forth. Before Ephraim and Benjamin and Manasseh, stir up thy strength, and come and save us. Turn us again O GOD; and cause thy face to shine, and we shall be saved. O remember not against us former iniquities: let thy tender mercies speedily prevent us; for we are bro’t very low. Help us, O GOD of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name’s sake: So we thy people and sheep of thy pasture, will give thee thanks for ever; we will shew forth thy praise to all generations.
And would you, our honoured rulers, to whom I again address my self, have the all-wise GOD present to shew you what his people ought to do in this very critical conjuncture, and to make you the joyful instruments of our deliverance; then abide with GOD by taking his word for your rule, by making his glory your highest end, and by seeking the public-weal in all things. Ask of GOD a public spirit, and by all means labour to subdue a vicious self-love remembring the warning given us, 2 Tim. 3. 1, 2. In the last Days perilous Times shall come. For Men shall be lovers of their own selves, covetous. May you have the love of GOD and his people shed abroad in your hearts by his spirit; and be ready to sacrifice private views and personal interests to the publick good! Shake your hands from bribes of every kind, and when call’d to give your vote, consider seriously what is right in the sight of GOD, with whom is no respect of persons, or taking of gifts; and act accordingly. And if at any time you should be tempted to this great evil, as the best of men may; set that word of GOD in opposition to the temptation.
He that walketh righteously, and speaketh uprightly, he that despiseth the Gain of Oppression, that shaketh his Hands from holding of Bribes, that stoppeth his Ears from hearing of Blood, and shutteth his Eyes from seeing Evil: He shall dwell on high, his Place of Defence shall be the Munition of Rocks; Bread shall be given him, his Waters shall be sure. Isa. 33. 15, 16.
In this way you shall obtain the gracious presence of GOD with you. The Lord is with you, while ye be with him, 2 Chron. 15. 2. And if GOD be with you and for you, who can be against you? What can harm you? What can be too hard for you, if the Almighty is pleas’d to own you as his servants, and command deliverance for his people by you? Surely the mountains shall become a plain, crooked things straight, and the night shine as the day. Let me say to you therefore as 2 Chron. 15. 7. Be ye strong, and let not your Hands be weak: for your Work shall be rewarded. GOD will be your shield, and exceeding great reward. You shall see the good of GOD’s chosen, rejoice with the gladness of his nation, and glory with his inheritance. And when the Son of Man shall come in his glory, and all the holy angels with him, then shall he say unto you, Inasmuch as ye have done it unto these my Brethren, ye have done it unto me: Come ye Blessed of my Father, inherit the Kingdom.
FINIS
ELISHA WILLIAMS (1694–1755). As the son of Reverend William Williams (1665–1741), a great-grandson of John Cotton and of Governor Simon Bradstreet, and the younger brother of William Williams, Jr., Elisha Williams was a member of an outstanding and devout New England family. Born in Hatfield, Massachusetts, he was graduated from Harvard in 1711, studied theology with his father, read law, preached to seamen in Nova Scotia, tutored Yale students at his home for several years (including Jonathan Edwards the elder), and, in 1722, settled as pastor of a Congregational church in Wethersfield, Connecticut. There Williams remained only four years before becoming Yale University rector, a position he held until 1739. Ezra Stiles, a future Yale president who was graduated there during Williams’s tenure, called him “a good classical scholar, well versed in logic, metaphysics, and ethics, and in rhetoric and oratory [who] delivered orations gracefully and with animated dignity” (John H. Harkey, American Writers Before 1800).
His departure from Yale was attributed to poor health, but Williams, who had also been in the Connecticut General Assembly, served there again from 1740 to 1749. Politically ambitious, he was thought to be interested in becoming governor of Connecticut. He also served as a judge on the Connecticut Supreme