The United States Constitution Is Built on the Ten Commandments
(which are also Christian Principles):
Samuel Langdon, The Republic of the Israelites an Example to the American States (1788)
[EDITOR'S NOTE: The following excerpts are pertinent to any historical discussion of the Ten Commandments, including discussions contained within the two Ten Commandments cases decided by the Supreme Court of the United States on June 27, 2005: Van Orden v. Perry, 351 F.3d 173 (5th Cir. 2003), affirmed, 545 U. S. ___ (2005) (Rehnquist, C.J., joined by Scalia, Kennedy, and Thomas, JJ.) (see also separate concurring opinions by Scalia, J. and Thomas, J.); and American Civil Liberties Union of Kentucky v. McCreary County, Kentucky, 354 F.3d 438 (6th Cir. 2003) (see Ryan, J., dissenting), affirmed, McCreary County, Kentucky v. American Civil Liberties Union of Kentucky, 545 U. S. ___ (2005) (see especially the dissent by Justice Scalia) (A discussion of the 6th Circuit majority opinion in the McCreary County case (2003) is included within the article Programming the Judicial Machines). (For other discussions about the moral background of the Constitution of the United States, see the Belcher Foundation Christian Law Library.) Langdon's discourse demonstrates: THE REPUBLIC OF THE UNITED STATES IS BUILT ON THE TEN COMMANDMENTS. Note that this sermon was preached in 1788---after the framing of the United States Constitution in 1787.
Of that Constitution, Langdon stated: "That as God in the course of his kind providence hath given you an excellent constitution of government, founded on the most rational, equitable, and liberal principles, by which all that liberty is secured which a people can reasonably claim, and you are impowered to make righteous laws for promoting public order and good morals; and as he has moreover given you by his Son Jesus Christ, who is far superior to Moses, a complete revelation of his will, and a perfect system of true religion, plainly delivered in the sacred writings; it will be your wisdom in the eyes of the nations, and your true interest and happiness, to conform your practice in the strictest manner to the excellent principles of your government, adhere faithfully to the doctrines and commands of the gospel, and practice every public and private virtue. By this you will increase in numbers, wealth, and power, and obtain reputation and dignity among the nations; whereas, the contrary conduct will make you poor, distressed, and contemptible."
"[E]quitable" referred to principles of natural equity: i.e., moral law, expressed by the Ten Commandments (and indeed, throughout the rest of the Bible), and discerned by the conscience as a sense of justice, of right and wrong. Therefore, the principles of the Constitution should always accord with the moral law. This applies whether or not one takes an "originalist" or a "living" view of the Constitution, since in the end, both arrive at the same place: The United States Constitution was founded on moral law principles (hence the "originalist" should be devoted to them), and the moral law is universal, literally for all places and all times (hence the "living Constitutionalist" should be devoted to it, as well).
Langdon noted, regarding the Federal ("general") Constitution:
"Soon after this Sermon was delivered, the Convention of the State of New Hampshire, met according to adjournment, and on the twenty-first day of June accepted the proposed general Constitution of government. This being the ninth State which has acceded to this form of national Union, it will be carried into effect; and there is no reason to doubt of the speedy accession of all the other States, which are now debating on the important question. May all rejoice in the Lord, who has formed us into a nation, and honour him as our Judge, Lawgiver, and King, who hath saved us, and will save us from all enemies and fears, if we thankfully receive and rightly improve his great mercies."
"[H]onour him as our Judge, Lawgiver, and King": That's an acknowledgment of the sovereignty of God over human government. Yet at the same time, it was a government of "we, the people", for Langdon wrote in 1788 regarding the Constitutional Convention of 1787 in Philadelphia: "The general form of such a constitution hath already been drawn up, and presented to the people, by a convention of the wisest and most celebrated patriots in the land: eight of the states have approved and accepted it, with full testimonies of joy: and if it passes the scrutiny of the whole, and recommends itself to be universally adopted, we shall have abundant reason to offer elevated thanksgivings to the supreme Ruler of the universe for a government completed under his direction." (Emphasis added.)
So, Langdon inferred that the two concepts were not mutually exclusive: The people are given their power by God; the people exercise their power under God's sovereignty ("one nation under God"). This is the definition of republican government; this is the same as the rule of law. Langdon wrote: "The power in all our republics is acknowledged to originate in the people: it is delegated by them to every magistrate and officer; and to the people all in authority are accountable, if they deviate from their duty, and abuse their power. Even the man, who may be advanced to the chief command of these United States, according to the proposed constitution; whose office resembles that of a king in other nations, which has always been thought so sacred that they have had no conception of bringing a king before the bar of justice; even he depends on the choice of the people for his temporary and limited power, and will be liable to impeachment, trial, and disgrace for any gross misconduct." This is the rule of law. At the same time, Langdon also wrote: "Wisdom is the gift of God, and social happiness depends on his providential government; therefore, if these states have framed their constitutions with superior wisdom, and secured their natural rights, and all the advantages of society, with greater precaution than other nations, we may with good reason affirm that God hath given us our government; that he hath taught us good statutes and judgments, tending to make us great and respectable in the view of the world." (Emphasis added.) This is what is meant by the oft-used phrases "America is a Christian nation", "America's Christian heritage", and "America has a Christian government".
The following are excerpts from: Samuel Langdon (1723-1797), The Republic of the Israelites an Example to the American States. A Sermon, Preached at Concord, in the State of New Hampshire; Before the Honorable General Court at the Annual Election, June 5, 1788. By Samuel Langdon, D.D. Pastor of the Church in Hampton Falls. Exeter: Printed by Lamson and Ranlet, 1788.
Samuel Langdon also authored Government Corrupted by Vice in 1775. He graduated from Harvard College in 1740 during the administration of Governor Jonathan Belcher (1682-1757), when that governor of Massachusetts and New Hampshire was also an Overseer of Harvard College. (The patriot Samuel Adams was also in the class of 1740.) Langdon later went on to become a Harvard College president.
The Reconstruction of Public Values
Acknowledging the Almighty
True Heroism and the Rule of Law
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There is a remarkable paragraph in the sacred writings, which may be very well accommodated to my present purpose, and merits particular attention. You have it in
DEUTERONOMY, IV, 5-8.
Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, who shall hear all these statutes, and say, surely this great nation is a wise and understanding people: for what nation is there so great, which hath God so nigh unto them as the Lord our God is in all things that we call upon him for? and what nation is there so great, which hath statutes and judgments so righteous as all this law which I set before you this day.
Here Moses recommends to Israel the strict observance of all the laws which he had delivered to them by God's command, relating both to their civil polity and religion, as the sure way to raise their reputation high among all nations as a wise and understanding people; because no other nation was blessed with such excellent national laws, or the advantage of applying to the oracle of the living God, and praying to him in all difficulties, with assurance that all their requests would be answered.
As to every thing excellent in their constitution of government, except what was peculiar to them as a nation separated to God from the rest of mankind, the Israelites may be considered as a pattern to the world in all ages; and from them we may learn what will exalt our character, and what will depress and bring us to ruin.
Let us therefore look over their constitution and laws, enquire into their practice, and observe how their prosperity and fame depended on their strict observance of the divine commands both as to their government and religion.
They had both a civil and military establishment under divine direction, and a complete body of judicial laws drawn up and delivered to them by Moses in God's name. They had also a form of religious worship, by the same authority, minutely prescribed, designed to preserve among them the knowledge of the great Creator of the Universe, and teach them to love and serve him; while idolatry prevailed through the rest of the world: and this religion contained not only a public ritual, but a perfect, though very concise, system of morals, comprehended in ten commands, which require the perfection of godliness, benevolence, and rectitude of conduct.
When first the Israelites came out from the bondage of Egypt, they were a multitude without any other order than what had been kept up, very feebly, under the ancient patriarchal authority. They were suddenly collected into a body under the conduct of Moses, without any proper national or military regulation. Yet in the short space of about three months after they had passed the red sea, they were reduced into such civil and military order, blended together, by the advice of Jethro, as was well adapted to their circumstances in the wilderness while destitute of property. Able men were chosen out of all their tribes, and made captains and rulers of thousands, hundreds, fifties and tens: and these commanded them as military officers, and acted as judges in matters of common controversy.
But the great thing wanting was a permanent constitution, which might keep the people peaceable and obedient while in the desert, and after they had gained possession of the promised land. Therefore, upon the complaint of Moses that the burden of government was too heavy for him, God commanded him to bring seventy men, chosen from among the elders and officers, and present them at the tabernacle; and there he endued them with the same spirit which was in Moses, that they might bear the burden with him. Thus a Senate was evidently constituted, as necessary for the future government of the nation, under a chief commander. And as to the choice of this Senate, doubtless the people were consulted, who appear to have had a voice in all public affairs from time to time, the whole congregation being called together on all important occasions: the government therefore was a proper republic.
And beside this general establishment, every tribe had elders and a prince according to the patriarchal order, with which Moses did not interfere; and these had an acknowledged right to meet and consult together, and with the consent of the congregation do whatever was necessary to preserve good order, and promote the common interest of the tribe. So that the government of each tribe was very similar to the general government. There was a President and Senate at the head of each, and the people assembled and gave their voice in all great matters: for in those ages the people in all republics were entirely unacquainted with the way of appointing delegates to act for them, which is a very excellent modern improvement in the management of republics.
Moreover, to compleat the establishment of civil government, courts were to be appointed in every walled city, after their settlement in Canaan, and elders most distinguished for wisdom and integrity were to be made judges, ready always to sit and decide the common controversies within their respective jurisdictions. The people had a right likewise to appoint such other officers as they might think necessary for the more effectual execution of justice, according to that order given in DEUT. 16. 18, 19. --- "Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee throughout thy tribes; and they shall judge the people with just judgment: thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous." --- But from these courts an appeal was allowed in weighty causes to higher courts appointed over the whole tribe, and in very great and difficult cases to the supreme authority of the general Senate and chief magistrate.
A government, thus settled on republican principles, required laws; without which it must have degenerated immediately into aristocracy, or absolute monarchy. But God did not leave a people wholly unskilled in legislation, to make laws for themselves: he took this important matter wholly into his own hands, and beside the moral laws of the two tables, which directed their conduct as individuals, gave them by Moses a complete code of judicial laws. They were not numerous indeed, but concise and plain, and easily applicable to almost every controversy which might arise between man and man, and every criminal case which might require the judgment of the court. Of these some were peculiarly adapted to their national form, as divided into tribes and families always to be kept distinct; others were especially suited to the peculiar nature of the government as a theocracy, God himself being eminently their king, and manifesting himself among them in a visible manner, by the cloud of glory in the tabernacle and temple. This was the reason why blasphemy, and all obstinate disobedience to his laws, were considered as high treason, and punished with death; especially idolatry, as being a crime against the fundamental principles of the constitution. But far the greater part of the judicial laws were founded on the plain immutable principles of reason, justice, and social virtue; such as are always necessary for civil society. Life and property were well guarded, and punishments were equitably adapted to the nature of every crime: in particular, murder stands foremost among capital crimes, and is defined with such precision, and so clearly distinguished from all cases of accidental and undesigned killing, that the innocent were in no danger of punishment, and the guilty could not escape. [***]
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How unexampled was this quick progress of the Israelites, from abject slavery, ignorance, and almost total want of order, to a national establishment perfected in all its parts far beyond all other kingdoms and States! from a mere mob, to a well regulated nation, under a government and laws far superior to what any other nation could boast!
It was a long time after the law of Moses was given before the rest of the world knew any thing of government by law. Where kings reigned their will was a law. Where popular governments were formed, the capricious humour of the multitude ordered every thing just according to present circumstances; or their senators and judges were left to act according to their best discretion. It was six hundred years after Moses before the Spartans, the most famous of the Grecian republics, received a very imperfect, and in some particulars very absurd code of laws from Lycurgus. After this feeble attempt of legislation, three hundred years more elapsed before Solon appeared and gave laws to Athens, though a city long famous for arms, arts, eloquence, and philosophy. And it was about five hundred years from the first founding of the celebrated Roman empire, and nearly three hundred years after Solon, before the first laws of that empire were imported from Greece in twelve tables, by ten ambassadors sent there for that purpose. But even when that empire had attained the summit of glory, and legislation was carried to great perfection, however well adapted to a government so extensive and complicate their laws might be, they were far from being worthy to be compared with the laws of Israel, as to the security of life, liberty, property, and public morals: and as to their religion, which was from the beginning interwoven with the state, instead of receiving any greater perfection from the increase of knowledge, wealth and power, it only became a more abundant congeries of ridiculous and detestable superstitions. Moreover; when the Roman empire was overwhelmed and destroyed by an inundation of barbarous nations, and many kingdoms were erected in Europe out of its ruins by the conquerors, laws were extinct under the feudal system; the will of the barons was a law for their vassals; and but a few centuries have past since kings began to introduce law into their courts of justice. And now, though legislation has been carried to such perfection in Great Britain, that land of knowledge and liberty, yet in a political and judicial view the laws of that kingdom may be charged with many great faults, which ought not to be copied: particularly, the tediousness, voluminous bulk, intricacy, barbarous language, and uncertain operation of many of them as to equity, ought to be avoided by legislators who wish for an easy and speedy course of justice among a free people. And perhaps our own courts might be so reformed as to prevent cases of inconsiderable value, and easy decision, from rising through all the stages of the law. Against these imperfections good provision was made in the law of Moses, and it might be much for our advantage to pay greater attention to that example.
Upon a review of what has been said, must it not appear quite unaccountable, that the Israelites should so speedily attain to such an height of good policy and legislation, beyond all other nations? Are we not constrained to acknowledge an intermediate interposition and direction of heaven? Had the unexperienced multitude been left to themselves to draw up a system of civil and military government for themselves, it would have been entirely beyond their abilities to comprehend so complicated a subject; they must have committed innumerable mistakes, in attempting to introduce and establish it; they would have been in danger of jarring opinions, tumults, and insurrections; and probably before the design could be effected, discouragement and confusion would have forced them to surrender into the hands of despotism. But their God provided every thing necessary for their happiness, and nothing more was left to their own wisdom than to submit to his authority, and adhere strictly to his commands: by this, their reputation among the nations would have been equal to the excellency of their laws.
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Now by the foregoing view of the general state of the nation during the time of the judges, we may plainly see the reason why, instead of rising to fame by the perfection of their polity, religion, and morals, their character sunk into contempt. But let us see whether they conducted better afterwards, under their kings.
It was their crime to demand such a king as was like the kings of other nations, i.e. a king with the same absolute power, to command all according to his own pleasure. In this view God only was their king, and the head of the nation was only to be his viceregent. Therefore as they had implicitly rejected the divine government, God gave them a king in his anger; the consequence of which was, the total loss of their republican form of government, and sad experience of the effects of despotic power. Indeed their religious establishment, which had been very much impaired in the days of the judges, was restored, and brought to its greatest glory, by David the most pious, and Solomon the wisest of kings; and during their reigns, the nation gained the height of grandeur; but no national senate was appointed, and the power of the kings continued to be despotic, and so the days of their prosperity were soon over. As soon as Rehoboam ascended the throne he openly avowed the most despotic principles, so that ten tribes revolted, and made Jeroboam their king. [*****] Nor is it to be wondered at that false religion so easily gained ground; for the people grew very ignorant: no care was taken to instruct them, in their several cities, in the law of God; but, being without teachers, they were very little acquainted with their own religious institutions. For this reason when good king Jehoshaphat resolved upon a reformation in church and state, after having taken a circuit thro' his kingdom to "bring the people back to the Lord God of their fathers, he sent out some of his principal officers, with priests and levites, to teach the people in the cities of Judah; and these carried the book of the law with them, and went about throughout all the cities of Judah, and taught them that religion which God commanded by Moses." It likewise appears by what immediately follows this account of his proceedings, that there had been a long omission of the administration of justice in the cities; that no courts had been kept up by the preceeding kings, or such as were corrupt, in which the judges paid little regard to law and equity: for the king "set judges in the land, throughout all the fenced cities of Judah, city by city, and said unto the judges, take heed what ye do, for ye judge not for man but for the Lord, who is with you in the judgment: --- wherefore now let the fear of Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts." Repeated attempts were made by the few pious kings, to put a stop to the corruption of religion and morals; but all in vain; the people relapsed again and again into ignorance, idolatry, and wickedness: their vices had increased to the utmost degree of enormity in Jeremiah's time; and their complicated crimes at length brought upon them desolation and a long captivity.
And now let us just take a glance at their general state after the captivity in Babylon. When they returned to their own land they endeavored to conform their religion and government to the mosaic standard; idolatry was entirely purged out; they discovered great zeal for the law of their God and the instituted worship; they appointed a general senate of seventy elders, called by them the Sanhedrin, with a supreme magistrate at the head, for the government of the nation; and while their pious zeal continued they grew and prospered. But, according to the common course of things in the world, [...] the affairs of state were badly administered, and the highest honors were gained by favor, bribery, or violence; hypocrisy was substituted in the room of the true fear of God, and the practice of righteousness; all the vices natural to mankind daily increased [....]
Therefore upon the whole view we see, that the Israelites never attained to that fame and dignity among the nations which their constitution encouraged them to expect, because they took little care to practice agreeably to the good statutes and judgments given them by Moses. Their constitution both of government and religion was excellent in writing, but was never exemplified in fact.
And now, my fellow Citizens, and much honored Fathers of the State, you may be ready to ask --- "To what purpose is this long detail of antiquated history on this public occasion?" --- I answer --- Examples are better than precepts; and history is the best instructor both in polity and morals. --- I have presented you with the portrait of a nation, highly favoured by Heaven with civil and religious institutions, who yet, by not improving their advantages, forfeited their blessings, and brought contempt and destruction on themselves. If I am not mistaken, instead of the twelve tribes of Israel, we may substitute the thirteen States of the American union, and see this application plainly offering itself, viz. --- That as God in the course of his kind providence hath given you an excellent constitution of government, founded on the most rational, equitable, and liberal principles, by which all that liberty is secured which a people can reasonably claim, and you are impowered to make righteous laws for promoting public order and good morals; and as he has moreover given you by his Son Jesus Christ, who is far superior to Moses, a complete revelation of his will, and a perfect system of true religion, plainly delivered in the sacred writings; it will be your wisdom in the eyes of the nations, and your true interest and happiness, to conform your practice in the strictest manner to the excellent principles of your government, adhere faithfully to the doctrines and commands of the gospel, and practice every public and private virtue. By this you will increase in numbers, wealth, and power, and obtain reputation and dignity among the nations; whereas, the contrary conduct will make you poor, distressed, and contemptible.
The God of heaven hath not indeed visibly displayed the glory of his majesty and power before our eyes, as he came down in the sight of Israel on the burning mount; nor has he written with his own finger the laws of our civil polity: but the signal interpositions of divine providence, in saving us from the vengeance of a powerful irritated nation, from which we were unavoidably separated by their inadmissible claim of absolute parliamentary power over us; in giving us a WASHINGTON to be captain-general of our armies; in carrying us through the various distressing scenes of war and desolation, and making us twice triumphant over numerous armies, surrounded and captivated in the midst of their career; and finally giving us peace, with a large territory, and acknowledged independence; all these laid together fall little short of real miracles, and an heavenly charter of liberty for these United States. And when we reflect, how wonderfully the order of these states was preserved when government was dissolved, or supported only by feeble props; with how much sobriety, wisdom, and unanimity they formed and received the diversified yet similar constitutions in the different states; with what prudence, fidelity, patience, and success, the Congress have managed the general government, under the great disadvantages of a very imperfect and impotent confederation; we cannot but acknowledge that God hath graciously patronized our cause, and taken us under his special care, as he did his ancient covenant people.
Or we may consider the hand of God in another view. Wisdom is the gift of God, and social happiness depends on his providential government; therefore, if these states have framed their constitutions with superior wisdom, and secured their natural rights, and all the advantages of society, with greater precaution than other nations, we may with good reason affirm that God hath given us our government; that he hath taught us good statutes and judgments, tending to make us great and respectable in the view of the world. Only one thing more remains to complete his favor toward us; which is, the establishment of a general government, as happily formed as our particular constitutions, for the perfect union of these states. Without this, all that we glory in is lost; but if this should be effected, we may say with the greatest joy, --- "God hath done great things for us." --- The general form of such a constitution hath already been drawn up, and presented to the people, by a convention of the wisest and most celebrated patriots in the land: eight of the states have approved and accepted it, with full testimonies of joy: and if it passes the scrutiny of the whole, and recommends itself to be universally adopted, we shall have abundant reason to offer elevated thanksgivings to the supreme Ruler of the universe for a government completed under his direction *.
* Soon after this Sermon was delivered, the Convention of the State of New Hampshire, met according to adjournment, and on the twenty-first day of June accepted the proposed general Constitution of government. This being the ninth State which has acceded to this form of national Union, it will be carried into effect; and there is no reason to doubt of the speedy accession of all the other States, which are now debating on the important question. May all rejoice in the Lord, who has formed us into a nation, and honour him as our Judge, Lawgiver, and King, who hath saved us, and will save us from all enemies and fears, if we thankfully receive and rightly improve his great mercies.
Now our part is to make a wise improvement of what God grants us, and not neglect or despise our distinguishing privileges: for the best constitution, badly managed, will soon fall, and be changed into anarchy or tyranny. Without constant care of your families, you will have bad servants, and your estates will be wasted. So we must pay constant attention to the great family, if we desire to be a free and happy people.
The power in all our republics is acknowledged to originate in the people: it is delegated by them to every magistrate and officer; and to the people all in authority are accountable, if they deviate from their duty, and abuse their power. Even the man, who may be advanced to the chief command of these United States, according to the proposed constitution; whose office resembles that of a king in other nations, which has always been thought so sacred that they have had no conception of bringing a king before the bar of justice; even he depends on the choice of the people for his temporary and limited power, and will be liable to impeachment, trial, and disgrace for any gross misconduct. On the people, therefore, of these United States it depends whether wise men, or fools, good or bad men, shall govern them; whether they shall have righteous laws, a faithful administration of government, and permanent good order, peace, and liberty; or, on the contrary, feel insupportable burdens, and see all their affairs run to confusion and ruin.
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Will you hear me patiently a little farther, while I say one thing more of very great importance, which I dare not suppress. I call upon you to preserve the knowledge of God in the land, and attend to the revelation written to us from heaven. If you neglect or renounce that religion taught and commanded us in the holy scriptures, think no more of freedom, peace, and happiness; the judgments of heaven will persue you. Religion is not a vain thing for you because it is your life: it has been the glory and defence of New England from the infancy of the settlements; let it be also our glory and protection. I mean no other religion than what is divinely prescribed, which God himself has delivered to us with equal evidence of his authority, and even superior to that given to Israel, and which he has as strictly commanded us to receive and observe. The holy scriptures are given as the only rule of our faith, worship and obedience, and if we are guided by this perfect rule, we shall keep the way of truth and righteousness, and obtain the heavenly glory.
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While I thus earnestly exhort you to religion, it must be understood as equally an exhortation to every branch of morality; for without this all religion is vain. That excellent sentence of the wise king ought forever to be in our minds --- "Righteousness exalteth a nation, but sin is the reproach of any people." --- Sobriety, good order, honesty, fidelity, industry, frugality, and the like virtues must prevail; public crimes against person or property must be restrained and punished; or a people cannot be happy. Therefore let all maintain rectitude of conduct, and practice every thing virtuous and praise-worthy among their neighbours, and be just and true in all their intercourse and commerce. Unite in assisting the government in the execution of all good laws: and let all the members of the body politic consider that their own happiness depends on the welfare of the whole.
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[***] Let no laws be wanting which good order, and the proper administration of government and justice require; but make no law which establisheth iniquity. And may I propose it, as worthy of your consideration, whether some reformation may not be necessary as to processes in our courts of justice: whether appeals from court to court are not allowed beyond reason and equity, in the plainest cases, and of too trivial value: by which some of our courts are made mere vehicles, justice is delayed, and the law made unnecessarily expensive, tedious and vexatious; and whether some method may not be thought of to determine the judgment of causes in lower or higher courts in proportion to their value and importance. I beg leave to say one word as to religion. With respect to articles of faith or modes of worship, civil authority have no right to establish religion. The people ought to choose their own ministers, and their own denomination, as our laws now permit them; but as far as religion is connected with the morals of the people, and their improvement in knowledge, it becomes of great importance to the state; and legislators may well consider it as part of their concern for the public welfare, to make provision that all the towns may be furnished with good teachers, that they may be impowered to make valid contracts, and that the fulfilment of such contracts should be secured against the fickle humours of men, who are always ready to shift from sect to sect, or make divisions in parishes that they may get free from all legal obligations to their ministers. Perhaps a little addition to the law already in force in this state might sufficiently secure the continuance of religious instruction, enlarge rather than diminish liberty of conscience, and prevent envyings, contentions, and crumbling into parties. Will you permit me now to pray in behalf of the people, that all the departments of government may be constantly filled with the wisest and best men; that his excellency the President may have the assistance of an able and faithful Council; that the administration of justice may be in the hands of judges and justices well qualified for their offices, who will not take bribes, or in any manner pervert judgment; in a word, that the constitution established may in every respect be well supported by your care, and that the people may know the blessings of good government by the union of your counsels, and the wisdom of your proceedings. May the Almighty King of kings always be in the midst of you, direct and assist you, impress your hearts with his fear, and grant present and future blessings in reward of your fidelity.
And now if I have delivered words of truth, agreeably to my text; and pointed out the sure way to be a prosperous and happy people; may these things sink deep into your hearts, and be accompanied with the divine blessing! May the general government of these United States, when established, appear to be the best which the nations have yet known, and be exalted by uncorrupted religion and morals! And may the everlasting gospel diffuse its Heavenly light, and spread righteousness, liberty, and peace, thro' the whole world. AMEN.
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