THE great God who is the ſovereign of the univerſe, is the fountain and ſource of happineſs: As he hath given exiſtence to ſocieties and public bodies of men, as well as to individuals, ſo all the happineſs which they have ſhared in, and enjoyed, has come from him, the divine benefactor.

This every thoughtful perſon muſt be ſenſible of: eſpecially they who have been elevated above the common level of mankind, and have been capable of taking notice of the wonderful operations, in the courſe of divine providence, which have tended to the good of ſocieties, whoſe hiſtory they have been acquainted with—and ſuch as they have lived in, and to whom in ſome ſphere they have miniſtred—and more eſpecially yet, if they have been, or are, perſons of religion and piety.

Through the great and diſtinguiſhing goodneſs of the moſt high God the people of Iſrael, who deſcended from the good patriarch Jacob and in Egypt grew, to be a great people, were at length delivered from thence by a mighty hand, and were formed into a civil ſociety, or body politic.

This ſociety was ſpecially and peculiarly happy and bleſſed: And the words of our text are a high encomium on the happineſs and felicity of that people, uttered by Moſes, who had a perfect knowledge of their ſtate and condition, who had been the inſtrument of their deliverance from the oppreſſions of a proud, deſpotic, cruel, prince, and who under God was the founder of their ſtate, their chief magiſtrate, king and ruler.

At a convention of the heads of the people, and of the tribes of Iſrael, he pronounced a bleſſing upon each tribe, and by the ſpirit of prophecy, he foretold the peculiar bleſſings, which in ſome future periods ſhould come upon them. Having done thus, he pronounces the whole Hebrew nation, or the whole Iſrael of God, bleſſed: and more than intimates the ſpecial and peculiar favor of God, which they ſhould experience in the promiſed land, the land of Canaan, which they were then upon the borders of, and which they ſhould ſpeedily paſs over to poſſeſs.

But, as if all this ſhould be conſidered in a prophetic light and view only, or as relating to the ſpecial tokens of the divine favor to them, in time to come; he ſpeaks in our text of their then happy ſtate and condition.

He had been with them as a faithful guardian, as a good ſervant of God; as a kind father, as a great benefactor—He had been witneſs to all that the Lord had done for them—how that the Lord had delivered and defended them from their enemies, and in every reſpect had provided for, and ſupported them—and therefore he declared them happy and bleſſed; eminently and diſtinguiſhedly ſo, in the favor of the Lord Jehovah: Happy art thou O Iſrael: who is like unto thee, O people ſaved by the Lord, the ſhield of thy help, and who is the ſword of thy excellency! The ſhield and the ſword are here uſed figuratively, and denote the divine care, the goodneſs and beneficence of the God of Iſrael, in protecting and defending his people from the deſigns and attacks of their enemies, in giving them victory over them, and eſtabliſhing them as a ſociety, over which God himſelf was their immediate ruler and governor. So that all their deliverances, all their greatneſs, all their power and authority, all their ſafety, in a word all their excellency of every ſort, is here attributed to God, by this his faithful ſervant. A pattern this, worthy the imitation of the greateſt potentates and legiſlators on earth!

But it is worthy our notice, with what a ſenſible pleaſure, and real ſatisfaction, Moſes the chief magiſtrate of the Hebrew commonwealth ſpeaks of the happineſs of his people. Happy art thou, O Iſrael, who is like unto thee, O people ſaved by the Lord, &c. What people in the whole world have been ſo diſtinguiſhed by the God of Heaven as thou art? what favors have been beſtowed on thee? how art thou ſaved from out of the hands of thine enemies? and how art thou raiſed to a peculiar pitch of honor and greatneſs, beyond all the nations and people in the world? Surely thou art highly favoured by the moſt high God, who is eminently the God of thy ſalvation.

Let it be obſerved yet further, that Moſes was about to leave them, and to leave the world too, and to give up his account to God, the judge of all the earth. He had met, indeed, with many great and ſore trials and conflicts in the courſe of his adminiſtration of government among them. For though they were diſtinguiſhed greatly by the favors of Heaven, yet they had not been the moſt tractable; yea they had been a rebellious people, and had provoked him, ſo that he had ſpoken unadviſedly with his lips. And, being provoked by them, he offended God, and was debarred an entrance into the land of Canaan, and was called to reſign up his commiſſion, his civil power and dignity, into the hands of another, who was appointed by God to be his ſucceſſor, and to partake of mortality, the common lot of all the children of men. Yet for all this, he diſcovers a peculiar ſatisfaction, a heart-felt joy and gladneſs, in ſeeing and beholding their preſent, as well as their future happineſs—neither the contradictions of a ſtiff-necked people, nor the views and proſpects of a ſpeedy diſſolution, could abate, much leſs annihilate, the love he bare to them, or the delight and ſatisfaction he enjoyed on account of that ſingular pitch of glory and grandeur, which they had arrived unto.

Surely then, this great and good ruler, muſt have had ſome noble and excellent principles operating in him, exceedingly differing from thoſe which have operated in many, ſince him, who have aſſumed to themſelves the character of patriots, and benefactors of mankind; which, however for a time, diſguiſed under a • air ſhew, or ſome plauſible colourings, have frequently diſcovered themſelves in the end, to be but low and mercenary and ſelfiſh. I ſay theſe principles which operated in the Hebrew law-giver, muſt have been truly religious ones, and therefore noble and generous and diſintereſted; ſuch, as were worthy of God, by his grace, to inſpire him with, and ſuch as were productive of the moſt excellent and beneficent actions.

In fine, he conſidered his people as beings of the ſame ſpecies with himſelf, as entitled to many great and ſpecial rights and privileges, yea as the people of God—himſelf as the ſervant of God, his miniſter, raiſed up by him, and cloathed with his authority, not meerly that he might be elevated above the multitude of his brethren, or that he might avail himſelf of the honours and emoluments of his high office, but that he might act for God, and as far as ſhould be in his power, promote their good and happineſs.

A ruler poſſeſſed of, and actuated by, ſuch noble principles as theſe, muſt needs have had an eye, as to the will of his maſter in his conduct, in the courſe of his adminiſtration, ſo to the reward of his ſervices in a future ſtate, or in a better world, and thus Moſes is ſaid by the Apoſtle, to have had a reſpect to the recompence of reward. This, as it was conſiſtent with truly generous principles, was the effect of faith in God, and his word and promiſe. If this excellent ruler had not had a firm faith in God and a ſolid hope as to futurity, and of his being graciouſly accepted of God and rewarded in the heavenly world, he could not have ſo willingly and heroically reſigned up his authority, and ſo readily have embraced death, as he did, or at leaſt, not with ſo calm a mind, notwithſtanding he had as great a love to his people, and delight and ſatisfaction in their happineſs, as he poſſibly could have had, upon the principles of reaſon only.

But if I diſcourſe further, let it be upon theſe topics, which I think fairly preſent themſelves to us, from what we have already ſaid, by way of explanation of, or remark upon our text,—viz.

The happineſs of a people—the governing principles of a good ruler—and the ſatisfaction which ſuch a ruler feels in his own breaſt, in ſeeing the proſperity and happineſs of his people, in the courſe of his adminiſtration, and in cloſing the ſcene of his action.

In the firſt place then, I would ſay ſomething further concerning the happineſs of a people.

When we ſpeak of a people, we would be underſtood as meaning a ſociety of men, in a civil relation to each other. The great God, who gave to man his being, hath made him capable of ſocial duties, and ſocial comforts; yea, according to his nature and conſtitution, he is formed for many important ſervices, which he owes to beings of the ſame rank and ſpecies with himſelf, and which he ought to yield, in ſome particular ſphere, according to his ability—and unleſs he partakes of, and ſhares in, a variety of ſervices and benefits of his fellow creatures, he in no wiſe partakes of that happineſs which he is capable of in the preſent world.

Solitude is a ſtate incompatible with the benevolent deſigns of Heaven toward mankind, and repugnant to their natural notions and deſires. Hence it is, that although there is a natural equality and independency among men, yet they have voluntarily combined together, and by compact and mutual agreement, have entered into a ſocial ſtate, and bound themſelves to the performance of a multitude of affairs, tending to the good; and to the avoiding of a multitude of injuries tending to the hurt and damage of the whole. And hence ariſes order and government, and a juſt regulation of all thoſe matters which relate to the ſafety of the perſons, lives, liberties, and property of individuals.

Thus, the happineſs of men is better promoted and ſecured, than it would be, if every one was to indulge himſelf in an abſolute independency and made his own will the rule of his actions. And hence alſo it may be ſaid, that government originates in the will of God, and the neceſſities of mankind.

If we let our thoughts run a little further upon civil government, we ſhall ſee, that it is a merciful inſtitution or ordinance of Heaven, to the lapſed world of mankind—The powers that be are ordained of God.

The ſupream ruler and governor of the univerſe hath ſo adjuſted things in the moral world, as that order and government are neceſſary for the advancing his own glory, and the promoting the good of his rational, intelligent creatures—and it is very obvious that anarchy and confuſion, muſt terminate in the deſtruction of mens lives, as well as of their liberty and property.

The form of civil government is not of divine appointment; this is left by God very much to the will and determination of men, and depends upon a people's temper, genius, ſituation and advantages or diſadvantages of various kinds. But yet that form of government which is adopted and eſtabliſhed by the conſent and agreement of the body of the people, and which is found by experience to be conducive to the common good and intereſt of the ſociety, is that which ſeems to be agreeable to the divine will—Though perhaps ſome particular forms of government may look as if they were repugnant to the will of Heaven, inasmuch as they tend to the enſlaving and abuſing of the ſubject, Yet (at leaſt) theſe are permitted by him, who doth his will in the army of Heaven, and among the inhabitants of the earth.

And indeed this difference or variety relative to the forms of civil government, which have been, and which do now exiſt in the world, affords a very good reaſon why one nation and people, is ſaid to be more happy as to the conſtitution of civil government, than another. From hence it follows, that no people have been perfectly and compleatly happy in this reſpect; becauſe no people have as yet had ſuch a perfect form of government, as hath admitted of, and been attended with no inconveniencies, (unleſs you will except the theocracy of the Hebrews) and, it is probable, an abſolutely perfect form of civil government is inconſiſtent with the preſent ſtate of things, and with the ſtate and condition of man, the adminiſtrator of it, in this world of ſin and imperfection.

In a word here, a good conſtitution of government, ſuch an one as ſecures the mutual dependence of the ſovereign or ruling powers, and the people on each other, and which ſecures the rights of each, and the good of the whole ſociety, is a great bleſſing to a people.

Having ſaid this of government, I would go on, and ſay, that the happineſs of a people depends very much upon their having good laws.

Now laws may be ſaid to be good, when they are ſuch as tend to the promoting of the good of the ſociety, and of individuals in it—or, they are good, when they tend to the ſecuring and eſtabliſhing the liberties and privileges of men; which are derived to them in the nature and reaſon of things; which they are entitled unto, by the conſtitution of the government they have voluntarily engaged to ſubmit to; and which are confirmed to them by the revealed will of God.

And I will add here, that only ſuch laws as theſe, are fit for the government of rational, intelligent, moral agents, all equal and upon a par, antecedent to any political combinations among men; and after all, entitled to certain immunities and benefits, as members of the body politic; ſo that they are not only good, but the beſt which anſwer theſe great ends in the beſt manner. Accordingly, a people are happy when the end of theſe laws, is in a good or great meaſure anſwered: that is, when government is exerciſed upon a juſt and reaſonable, and proper baſis, and is not abuſed by ſerving the purpoſes of ambition, uſurpation and tyranny.—when the true honor of government is ſupported, and the people are ſubmiſſive, quiet, free from uneaſineſs and tumult, peaceable and proſperous.—But I muſt not enlarge.

In the next place I would ſay, that good rulers are conducive to the happineſs of a people, or civil ſociety—As the laws muſt be good, ſo muſt they who are more eſpecially entruſted with the laws, be good.

Now as ſome laws, or rules of right conduct, are neceſſarily ſuppoſed to exiſt, prior or antecedent to the exiſtence of particular ſocieties; which laws have their foundation, in the reaſon of things, the nature of man, and above all the will of God, the ſupreme lawgiver; ſo theſe laws are above, or ſuperior unto the greateſt Sovereigns or rulers in the world, as well as their ſubjects.—This I preſume will juſtify me, in ſaying ſomething of thoſe laws before I ſpake of them, who are ſpecially concerned with the laws.

Indeed ſovereigns, and ſome ſubordinate rulers, have a ſhare in the power of legiſlation; that is, as the circumſtances and exigences of the ſtate require, and as experience elucidates their neceſſity and utility, they may make, and they muſt make new laws—but then they muſt be ſuch, as are couched in, and entirely conſiſtent with thoſe laws, which had an exiſtence prior to the exiſtence of the ſtate, and thoſe upon which the ſtate was founded, if rightly founded, or elſe the conſtitution will be receeded from, and altered—and this cannot be done juſtly or righteouſly, without the voice and conſent of the people.

The good ruler then is one, who hath a knowledge and underſtanding of the nature true of the conſtitution of the government of the civil body he belongs to, and is a member of—It is to be preſumed that he prefers this form of government before another form, yea, before all others, that he will be concerned to maintain and ſupport the conſtitution by preſerving, as much as in him lieth, the rights and prerogatives of the ſovereign or ruling power, and the liberties and privileges of the people. That he will ſhew a tender regard to the laws which already are—and if he hath a ſhare in the legiſlative power, he will be concerned to frame and eſtabliſh ſuch laws, as are conſiſtent with the principles and intereſt of the whole ſociety—He will never aim at eſtabliſhing tyranny, or at promoting deſpotic and arbitrary meaſures, ſubverſive of the rights and liberties of the people, though it were to the aggrandizing Majeſty or ſovereignty itſelf—nor on the other hand at the degrading of government by unreaſonable oppoſitions thereto, or by unjuſt aſperſions or reflections, upon ſovereigns or ſubordinate magiſtrates, or by promoting the things which terminate in licentiouſneſs, though thereby he could render himſelf popular. If he hath a ſhare in the executive power, he will ſet himſelf to enforce the laws, and to cauſe them to operate to the good ends for which they were deſigned, that is, the reſtraining and reforming all irregularities and diſorders, by puniſhing (in a due proportion) the lawleſs and diſobedient; by promoting the peace and proſperity and happineſs of the whole and of individuals—by protecting and ſupporting the innocent, and them who are good ſubjects, as alſo by conferring honors and beſtowing rewards (in a due proportion alſo) upon them who diſtinguiſh themſelves by ſome important ſervices, to their king and country.

In theſe reſpects a people may be ſaid to be happy, to what they are, who live in and under governments entirely monarchical, or under princes or ſovereigns, who are deſpotic and tyrannical; and who make their own corrupt wills the rule of their conduct toward their ſubjects, or rather their ſlaves and vaſſals—The ſtate and condition of ſuch people is abject and ſervile, they in no wiſe enjoy that freedom which all men, as the offspring of God have a natural right unto— Their rulers are ſcourges, not benefactors to them; and they, that is the people, are made to feel innumerable troubles and infelicities which their brethren under a more happy conſtitution of civil government know nothing of—But perhaps I may ſuggeſt ſomething further concerning the good ruler, when I come to ſpeak of the governing principles of ſuch an one.

Furthermore—Religion or the fear of God, prevailing in the minds, and influencing the lives and practices of all orders and degrees of perſons in ſociety, tends vaſtly to the happineſs of a people. God is the Lord—as his glory ought to be the main end, ſo his will ought to be the chief rule, of the conduct of all men in the world, whether they be in higher or lower ſpheres of action.

Religion is abſolutely neceſſary, to the well-being or happineſs of the ſtate; or it is highly adapted to anſwer the beſt intereſts of ſociety.

The moſt ſenſible among men have concluded that a people cannot be happy without the practice of religion and virtue—and though infidels have objected againſt it, as the contrivance of magiſtrates and legiſlators, or rather of deſigning politicians, yet in this very objection, they have tacitly acknowledged its high advantage to ſociety and government. But the beſt men ſee and acknowledge that it reſults from the relation between God the creator and governor of the world and men, his reaſonable creatures, his right of governing them, and their duty to ſubmit to, and obey him—And theſe ſentiments are founded not only upon the reaſon of things, but alſo upon the ſolemn declarations of God himſelf, in his own injunctions upon men, in his holy word.

As religion and virtue then, or vice and wickedneſs, do affect individuals or particular perſons, the practicing of the one tending to their preſent and future happineſs, and of the other, to temporal and eternal ruin; ſo are ſocieties or public bodies of men affected thereby, ſaving that ſocieties exiſt only in this world, and are capable of only temporal rewards and puniſhments.

In a word, if religion hath its genuine influence in and upon the hearts of men, then they will act, in ſome good meaſure, agreeable to the will of God, in their ſeveral departments.

Rulers will conſider themſelves as raiſed up in the providence of God, to their reſpective dignified ſtations, and will be concern'd to rule for God, his glory, and the good of their people; and people will fear God and honor the king, and ſubordinate rulers, and pray for them, that under them they may lead quiet and peaceable lives in all godlineſs and honeſty. The ſmiles of heaven will then be ſeen upon ſuch a people, in the indulgence and continuance of their civil and religious liberties, in the increaſe of their commercial intereſts, in the beſtowment of peace and plenty. But on the other hand, if a people ſhould value themſelves ever ſo much upon the goodneſs of their civil conſtitution, and there ſhould be ever ſo great exertions in ſupport of the civil rights and liberties of mankind; yet if vice and wickedneſs ſhould abound, and men in general ſhould indulge the luſts or deſires of the fleſh and of the mind, if no proper means ſhould be uſed for the reforming mens lives and manners; or if they ſhould obſtinately perſiſt in their wickedneſſes, they may juſtly fear, that a holy, ſin-hating God, will ſooner or later make them feel the weight of his anger, in depriving them of the bleſſings which they have been favoured with, and bringing upon them the ſoreſt of his judgments.

I will add but this one word here: When a people are favoured with ſuch bleſſings as we have recited, and God is preſent with them, in the ſmiles of his providence, and in the tokens of his ſpecial favor, and they not only enjoy civil but religious liberties and privileges, health and peace and plenty; then have they a large ſhare of happineſs indeed; then may we ſay as the devout king of Iſrael, Happy is that people who is in ſuch a caſe: yea, happy is that people whoſe God is the Lord. Thus as to the happineſs of a people. But as I have ſaid that good rulers are conducive thereto, and as they are in a peculiar manner concerned with and about the other things relative to this happineſs.—So I would in the

Second place, ſay ſomething of the governing principles of ſuch.

Good rulers—The term may be underſtood in a relative or more proper ſenſe—In a relative ſenſe, rulers are good when they conform themſelves to the fundamental conſtitutional laws of the ſociety they live in, and have authority over; preſerving on the one hand, the prerogatives of the ſovereign; and vindicating on the other hand, the rights and liberties of the ſubjects.

In a more proper ſenſe, good rulers, are good men, acting upon religious which are the moſt ſolid principles; aiming at the advancement of the glory of God, and the good and happineſs of mankind; eſpecially the happineſs of them over whom they exerciſe authority.

A good degree of knowledge of the various principles of the different forms of civil government; their agreement or diſagreement with the laws of nature, eſtabliſhed by the will of God: alſo a knowledge of the law of nations, and the uſages and cuſtoms of civilized people; together with a good degree of knowledge of the political, the commercial, as well as religious intereſts of their own people; and I muſt add, a good degree of moral honeſty and integrity, of manly generoſity, prudence, and diſcretion, may procure a ruler the character of a good ruler, in the firſt ſenſe of the term. But it is the grace of God, ſanctifying theſe various gifts and talents, which forms the character of a good ruler in the latter ſenſe: So that, it is not ſufficient, or all that is neceſſary, that a man is a gracious good man, that he may be qualified for rule and government; nor is it all that is neceſſary, that a man hath many natural and acquired accompliſhments therefor; the effects of a good natural genius, or of the beſt education: but theſe things, together with a conſciencious endeavour to anſwer the ends propoſed by the great Governor of the moral world; that is, his own glory, and the good of ſocieties & individuals; or a ſincere upright regard to the will of God, revealed in his word, in all their conduct and behaviour, in their places and ſtations, whether they be higher or lower. I ſay theſe things moſt of all, intitle ſuch to the character of good rulers; yea, to the ſtile and character of gods, inaſmuch as they hereby reſemble the great God, the ſovereign of the world, and imitate the incarnate ſon of God, the great ſaviour of a loſt and ruined world, who manifeſted the greateſt benevolence to mankind, and contrived & laid himſelf out to the uttermoſt, to promote their temporal as well as their eternal happineſs and felicity.

Such a ruler, poſſeſs'd of ſuch noble principles, and acting upon ſuch excellent motives, muſt really prove the greateſt and beſt patriot: He will diſdain the ſordid maxims, the deep-laid intrigues, the little arts of deſigning politicians: Next to the divine approbation, and the approbation of his own conſcience, he will ſtrive to approve himſelf to the conſciences of men, eſpecially good men, real lovers of their country. And a conſtant run of beneficent actions, indicating a paternal tenderneſs toward the various orders of men who are under his authority, and a diſintereſted aim to promote their welfare, and to ſecure their rights and liberties, both of a civil and religious nature, and a multitude of good offices, will gain him the love, reſpect and confidence of an obliged people.

I ſay not, that ſuch a ruler ſhall never be looked upon in a falſe point of light; or that he ſhall never meet with thoſe who ſhall miſinterpret his actions, and draw up a concluſion againſt him as an enemy to his country; and ſo think and ſpeak reproachfully of him, and ungratefully and evilly requite his ſervices ſincerely intended, and done with a view to promote the beſt good of the ſociety. This can't be ſaid—for ſometimes it ſo happens that the beſt rulers, the greateſt benefactors in the world, meet with very hard and unreaſonable treatment; and this is occaſioned ſometimes by the weakneſs, and ſometimes by the wickedneſs of men. Such is the imperfection of the preſent ſtate, that men are frequently miſtaken as to the principles which influence the great, in their conduct and actions, and no wonder, ſince the actions of all men are tho't differently of by different perſons, differently affected toward them.

And to be ſure this will give an opportunity to the wicked, (I would here intend the politically wicked) to raiſe a clamour againſt ſuch faithful ſervants of the public; and under the pretence of ſecuring public liberty, ſuch often gratify their own reſentment, or purſue their own ſchemes, at the expence of wounding the beſt characters.

It is moſt ſure and certain, that ſome have looked upon their own friends and benefactors, and that not ſeldom, as their enemies. On the other hand, it muſt be acknowledged, that the beſt of men, and they who have deſervedly obtained the character of good rulers, great friends and benefactors of the public; as they have their remaining weakneſſes and imperfections, and are liable to imprudencies, miſtakes and errors; ſo they do that, at times, which is ſufficient to rouſe the attention of the public, and to put perſons of a truly patriotic ſpirit, who have ſome ſhare in government, yea, and all men too, who have wiſdom and ability to ſerve the public, upon uſing their endeavors to point out ſuch errors, and to make a ſtand againſt thoſe things, which, it is probable or certain, would tend to the hurt and damage of the community.

But then the happieſt and juſteſt way of dealing in ſuch a caſe, and moſt for the benefit of the public, is to obſerve not only the laws and rules of the government men live in, but alſo and above all, the laws of God, which enjoin juſtice, righteouſneſs, truth and charity, and the like moral or rather chriſtian duties and vertues, and thoſe which forbid the indulgence and gratification of the human paſſions, wrath and malice, and envy, and the like.

After all, the good ruler conſcious to his integrity and uprightneſs in the ſight of God, and finding in his heart no real oblique intention, and yet ſeeing his conduct in one particular caſe and another diſapproved of; yea, and meeting with many things reproachful and trying, and that too ſometimes thro' the intrigues of a party: he notwithſtanding having a good conſcience, poſſeſſes his ſoul in patience; and ſo far at leaſt ſubmits to his fate, as not to do or deſign any thing againſt the real good of the ſociety which before he hath endeavoured to ſerve, and which nevertheleſs he ought ſtill to endeavour to ſerve. And ordinarily ſuch honeſt good rulers as theſe, when mens paſſions ſubſide, and things are properly adjuſted, ſhine with a greater luſtre and glory than ever. Nothing ſo uncertain or fluctuating as popular opinion, relative to the great ones of the earth, except it be the conduct of meer politicians or courtiers.

In fine here—the ruler who endeavors to conform himſelf to the will of God, and to act in his ſphere upon ſuch principles and motives as are ſuggeſted and enjoin'd in the goſpel, and which make a part of the chriſtian religion, is certainly the beſt ruler, the moſt to be confided in; his principles lead above a baſe fawning flattering conduct in regard to them who are above or below him; yea they influence him to a ſuitable becoming carriage toward all men, in whatever relations and ſtations. His main ends are the glory of God, and the good of mankind, all with whom he hath to do; eſpecially all who are intitled to his labours and ſervices. And whatever the world thinks of him, he hath vaſt pleaſure in his own breaſt, and that ſatisfaction, which none but the good man, the chriſtian ruler, can know any thing of.

But I paſs on to the

Third thing I propoſed to ſpeak about. And that is the ſatisfaction which the good ruler feels in his own breaſt in ſeeing the happineſs and proſperity of his people, in the courſe of his adminiſtration, and when cloſing the ſcene of his action.

And this muſt be great, real and ſolid. For a ruler to ſee his people, riſen to a good degree of glory, poſſeſs'd of many invaluable liberties and privileges both of a civil and religious nature, to behold them flouriſhing in trade and commerce, every man protected in his juſt rights, ſitting under his own vine, and under his own fig tree, and quietly enjoying the bleſſings beſtowed upon him, in and by the providence of God, and none to make him afraid; Yea to behold his people peaceable, quiet, proſperous, and riſing yet higher or making way to a greater pitch of grandeur; and to have reaſon to hope that his ſervices in his ſphere of action have (by the bleſſing of Heaven) contributed in ſome good meaſure thereto; This muſt afford real pleaſure to the mind of ſuch a one, ſeeing that he hath not lived in vain, hath not contented himſelf with only the honors and profits of his ſtation, but hath been honored by his maker in being made an inſtrument of ſerving his purpoſes in the world, and in the ſociety, in which his Lord hath caſt his lot. This muſt be a conſtant ſupport to him while he lives, and is employing his talents and his ſervices for the ſtill greater benefit of his people—yea amidſt all his fatigues and labors, and notwithſtanding the contradictions he meets with, and the reproachful ſpeeches, and high inſults, from men, who oppoſe themſelves to him, whether with or without a regard to the public good.

But moſt certainly the heart of the good and pious ruler muſt dilate with joy, when he ſees that the ſcene of his action is drawing to a cloſe, when he ſees himſelf about to reſign up his high office and his peculiar betruſtments to others, who ſhall come after him, and under God conduct the great affairs of government, and the things which belong to the peace and happineſs of his people.

None of the rulers of this world, may preſume upon it, that they are immoveable, or that they hold their high offices by a right, or tenure, which can never be taken from them. Princes there have been, who have pretend-to a divine hereditary indefeaſable right to their ſovereignty (and they have had enough to flatter them, and as far as they could to confirm them in ſuch a notion) but ſome ſuch have found themſelves deprived of this their ſuppoſed or imaginary right, to rule and govern. And others who are carried away with theſe imaginary notions, and who rule with arbitrary, deſpotic ſway, are not ſure that a righteous God will not ſuffer ſuch mutations in the world, as ſhall occaſion their being tumbled down from their thrones, and their being ſtrip'd of their diadems, and their being reduced to the eſtate of men of low degree. Yea, no one knows what may befall ſuch ſovereigns, whoſe thrones, at preſent, ſeem to be eſtabliſhed by righteouſneſs, nor ſuch ſubordinate rulers, in the beſt framed governments, who have ruled in righteouſneſs. Should any ſuch be called, in the changes of providence, (for it is the moſt high God who in his providence putteth down one, and ſetteth up another) I ſay, ſhould ſuch rulers be called to quit their ſtations, and that at any time of life—if they have been good rulers and have acted from good principles and motives, a deſire to promote the glory of God, and the beſt good of his people—they will do ſo with a humble ſubmiſſion to the will of God, and a real pleaſure, in ſeeing the good, the proſperity, and the happineſs of the people over whom they have ruled, though they ſhould not approve of the conduct of all ſorts of perſons towards themſelves. But upon ſuppoſition a good ruler ſhould, through the favor of God, and with the approbation and high eſteem of his people, continue in his office or ſtation ſerving God and his people, and deriving every good which he could rationally expect, in a long courſe of ſervices, yet he ſhould conſider that the ſcene muſt cloſe, neceſſarily and unavoidably, ſooner or later.

Though rulers are ſtiled gods, they muſt die like men. The greateſt potentates on earth, are no more exempted from the ſtroke of death than the meaneſt of their ſubjects. The moſt active, and the moſt ſerviceable, and the moſt faithful, in the ſocieties they live in, have but their day allotted to them by the God of their lives, to work, and labor, and act in. By and by they muſt quit not only their poſts and ſtations, but this world too, and go to give up the account of their conduct and behaviour to him who ſitteth on the throne, and who will judge the world in righteouſneſs.

A firm belief hereof, and of the other doctrines of the goſpel of the glorious God, our Saviour, with a good hope reſulting from the teſtimony of a good conſcience, that they have uprightly and faithfully ſerved God, and his people, and that they are, and ſhall be, accepted of God, through Jeſus Chriſt, and are going to receive the gracious rewards of their ſervices, in the heavenly kingdom, is enough to fill their hearts with joy unſpeakable and full of glory.

Allowing therefore that the firſt and greateſt occaſion of joy and gladneſs to good rulers in the near views and proſpects of Death, is their hope of acceptance with their divine maſter, and of the gracious rewards to be beſtowed upon them, in the heavenly world—we may well preſume, that the ſecondary occaſion of their heart-felt joy, is the happineſs of the people, to whom, as kind parents, true benefactors, faithful friends, they have been miniſtering, and which their ſervices, by the bleſſing of Heaven, have contributed ſomewhat and perhaps, not a little unto—and verily happy and bleſſed are ſuch ſervants of the public—for when they ſhall have done ſerving God on earth, they ſhall receive the bleſſed • uge from the mouth of Chriſt the judge, each one for himſelf—Well done good and faithful ſervant, thou haſt been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord

And now upon a little reflection on what has been ſaid, we muſt ſee ſomething of the great happineſs of the Britiſh nation, through the favor of the God of Heaven—A people highly diſtinguiſhed; if not as Iſrael of old in every reſpect, yet exceeding greatly, by the mercies of divine providence, ſo that, in ſome reſpects, ſhe is made to reſemble that people, and perhaps more than any other nation in the world. As in the goodneſs of the conſtitution of her civil government which is acknowledged by the greateſt and moſt ſenſible men, to be the beſt form now exiſting in the world, as alſo in the goodneſs of the laws, preſerving a proper medium between the prerogatives of the ſovereign, and the liberties and privileges of the people—and further, in the goodneſs of our civil rulers—Bleſſed be the Lord of Heaven and of earth, who though in former times he ſuffered our nation to groan under the arbitrary and tyrannical meaſures of ſome deſpotic popiſh princes, whoſe principles as well as conduct led directly to enſlave their ſubjects, yet hath for a great number of years, eſpecially ſince the revolution, and the eſtabliſhing King William and Queen Mary on the Britiſh throne, favoured us with proteſtant Kings and Queens, whoſe principles have correſponded with the principles of the Britiſh government, and who have proved nurſing fathers, and nurſing mothers, having made the laws of the realm the rule of their conduct.

More eſpecially yet, have we cauſe to bleſs God, that at this day, and this time, we are highly favoured of God with a King, whoſe throne is eſtabliſhed by righteouſneſs—who hath made the laws of the nation the rule, and the happineſs of his people the end of his government—who hath the hearts and the confidence of his people at home and abroad; and upon every occaſion hath given them the greateſt cauſe to rejoice in his paternal care of and goodneſs to them.

May the moſt high God, the King of Kings, bleſs his ſervant, in his government—in his perſon, in his royal conſort the Queen and their offspring, and give unto them long life and proſperity—and ſo order things in his wiſe and good providence, as that there may never want one of that illuſtrious houſe to ſit upon the Britiſh throne, and to ſway its ſceptre in righteouſneſs.

How happy our nation alſo, in having in her, ſome raiſed up by God from time to time, and by divine providence put in places of the greateſt importance, who have proved true to her liberties and intereſts—As, patriotic miniſters, noble counſellors and ſtateſmen, upright and impartial judges, wiſe and faithful ſenators—and a parliament, which, tho' liable to miſtakes, has yet been attentive to the good of the nation and kingdom, and her colonies and dependencies.

And as to religion, and religious liberties and privileges, what people in the whole world ſo highly favoured as our nation? We have the goſpel, the freeſt uſe and the fulleſt enjoyment of it; all the ordinances of the goſpel—liberty of conſcience—every man protected in his religious rights, as well as civil—every one allowed to worſhip God in that way and manner he judges beſt, and moſt agreeable to the word of God. No menaces from the civil power to compel men, in matters of religion, no impoſitions from authorized eccleſiaſtical tyrants, no perſecution for religious ſentiments or practices, if they are ſuch as conſiſt with the peace and ſafety of the ſtate.

Theſe things have been long exploded and contemned, by rulers in church and ſtate, as well as by people in general—and it conduces much to our happineſs, as well as to our honor, and the honor of God, that they be ſo.

Indeed it is to be wiſhed that our nation was more religious, really and practically, amidſt all her religious liberties and privileges, than ſhe is; that men of all perſuaſions, and of all ranks and orders would fear and reverence the Majeſty of Heaven more; that they aimed to advance the honor and glory of God, and of the Redeemer more—In a word, that they were more holy, juſt, good, righteous, honeſt, temperate, chaſte and vertuous; more conformable to the precepts of the goſpel, and the example of chriſt; more conſiſtent in word and deed with the high name and character by which they are called—and that ſhe might yet further proſper in all her intereſts, and in all reſpects ſee the ſalvation of God.

As to the Britiſh colonies in North-America, whoſe reſpective governments are modelled conformably to the government of the nation, all under the ſame ſovereign—how happy are they, in the enjoyment of the ſame liberties and privileges, as our brethren, in our mother country? what a laſting foundation is hereby laid for continual union and harmony, and a mutual dependance between the parent, and her children? may there never more, be any attempts from any quarter, or by any means or inſtruments to divide them, who are ſo nearly connected in affection and intereſt—and I believe, all the people, in all the colonies, will heartily ſay—Amen.

When we reflect upon ſome late tranſactions, which were ſo alarming to the colonies, as well as to the nation itſelf—we have reaſon to bleſs God, and to adore the divine goodneſs, which prevented things proceeding to that extremity which many feared, and which would have terminated in the diſhonor and damage of the nation, as well as the ruin of the colonies; and which directed and brought things to ſuch an iſſue, as that the rights and privileges of the colonies are eſtabliſhed, perhaps, upon a better baſis than ever.

In a word, the nation with her dependencies in this part of the world, have been and are exceeding happy, in that they are a people ſaved by the Lord. Great have been their enemies, and great have been their dangers, and great have been their deliverances which God hath wrought for them, and to this day it muſt be ſaid that God is the ſhield of their help and the ſword of their excellency.

As to this province, we are happy, as we have been, in ſharing with others in the bleſſings of civil government—civil and religious liberty—the beſt laws—and I believe I may ſay with propriety, with as good rulers as any people whatever.

Great and good were many of our forefathers, who were leaders among them who firſt came over into this inhoſpitable wilderneſs, who were then ſo in love with the conſtitution of civil government, from under which they came (for it was not on account of civil affairs, that they left their brethren, In their native land, nor any thing elſe, ſave unſcriptural impoſitions upon their conſciences, touching their religious liberties) I ſay they were ſo in love with the conſtitution of civil government of the nation, that they willingly adopted the ſame form, and ſet it up here: And theſe leaders became rulers, and continued ſo, for many years, and moſt of them during their lives; and that by the free election of the people; and they did worthily for God and his people in their day; and ſome of the deſcendants from ſuch, have continued, in ſucceſſion from one generation to another down to our own day; and perhaps none have been more capable of doing ſervice, or have done more, or have been more honorable and reſpectable, than they.

Not but that, through the favour of heaven, and our gracious ſovereigns, we have alſo had men of eminent characters and diſtinguiſhed abilities, ſet over us, in the higheſt ſeats of government, who have done worthily, and been fathers to this people: And beſides, by the ſmiles of heaven upon us, and by the means of education enjoyed by this people, there have been of the ſons of New-England, who have filled the chief chair of government, and other ſubordinate poſts and ſtations, with great honor, and to the great benefit and ſatisfaction of the people. Theſe are great bleſſings which we have enjoyed, by the good providence of God; and at this very time, perhaps we are more happy in theſe reſpects, than ſome are willing to allow.

His Excellency, who fills the chief chair of government in this province, is raiſed by God and the King, to this high and dignified ſtation. A gentleman capable of diſcharging the high truſts repoſed in him, one who well underſtands our conſtitution of civil government; and therefore we preſume, he will alway ſtudy and endeavor to preſerve the royal prerogative on the one hand, and the precious liberties and privileges of the loyal people he hath the government of, on the other.

His Excellency's lot hath fallen in a very difficult day among us—Such convulſions there have been, as have ſhaken the very foundations of government—but through the merciful interpoſition of Heaven, and the favor of our gracious King, things have been in a good meaſure appeaſed—And it is our hearts deſire that his Excellency will, as a true ſervant of God and the King, exert himſelf yet to ſerve this people committed to his charge; that he will endeavor to act under the influence of the beſt, yea the moſt religious principles, approving himſelf to his royal maſter, who hath the good of theſe colonies, and of this province in particular, at heart; above all, to God his maker and his judge; to his own conſcience, and to the conſciences of this people, eſpecially ſuch as have opportunity to obſerve his conduct, in the neareſt and cloſeſt view.

If his Excellency is enabled uprightly to purſue the good of this province (and we wiſh him the divine grace and aſſiſtance that he may be ſo) he will be engaged in a ſervice we truſt agreable to the will of God; he will have the prayers and thankſgivings of an obliged people, the comforts of a good conſcience, the approbation of Heaven, and finally, the rewards of a good and faithful ſervant.

And now, I would addreſs my ſelf to the honorable his Majeſty's Council, and the honorable Houſe of Repreſentatives, who are this day to tranſact a great and important affair agreable to our charter privileges; and which concerns our good, in a great and eminent degree: I mean the chooſing his Majeſty's Council for the year enſuing. Thro' the good hand of God upon us, this privilege is yet continued to us; and it is no ſmall one.

Gentlemen, we juſtly conclude you are all truly attach'd to the happy conſtitution of the civil government of the nation, and of the province.

Your betruſtments are great, and you are under great obligations to God, and this people—you are obliged to act for his glory, and their good.

From the character of the good ruler as has been exhibited to you (though very imperfectly) in a former part of my diſcourſe; you ſee what ſort of men you are to make choice of, to take a part in the legiſlative authority of this loyal and reſpectable province.

Men who have a good degree of knowledge and underſtanding in civil, and political, and commercial affairs—Men who value our conſtitution upon principle—Men knowing in the times, what Iſrael ought to do—Men who ſhall be true to their principles, and who ſhall ſtrive to ſupport the king's prerogative, and the true liberties and privileges of the people—Above all, men of religion and piety, of integrity and uprightneſs, of prudence and diſcretion, of calmneſs and moderation—and yet men of courage and reſolution.

Suffer me to ſay, theſe are the men you ought to look for, and to give your votes for. It is to be preſumed, Gentlemen, that you are men of ſo much honor, and of ſo much real goodneſs and faithfulneſs, as that you will act in this important affair, upon true and ſolid principles—that you will not be governed by a party ſpirit—that you will not ſuffer your own private views to influence you—that you will not prefer this man who is a favorite of your's or of your party, before another who perhaps is a better man; and yet becauſe he is not juſt of your caſt of mind, the object of your diſpleaſure and reſentment.

Pray Gentlemen do but conſider how much you are and ought to be concerned to act this day, for the public good; and therefore how jealous you need be, leſt you are ſwayed and influenced by ſuch motives as have no relation thereto, and are entirely inconſiſtent therewith.

Calmneſs and compoſedneſs of mind, a ſincere deſire and endeavor to anſwer a good conſcience in the ſight of God, in this important affair, will, we hope be attended with happy conſequences; and may you be the inſtruments in the hands of God, of placing ſuch men at the council board, and only ſuch as ſhall be deſerving of ſo much honor and confidence, as will thereby be ſhown to and put in them—In a word, men who ſhall fear God and hate covetouſneſs, and men who ſhall have courage ſo to act upon their own principles, as to deſpiſe any menaces from any quarter whatever.

I believe I may ſay, it will rejoice the hearts of all true lovers of their country, all ſober, conſiderate men in the government, to ſee and behold this important matter managed in a cool diſpaſſionate manner by all perſons concerned in it; and that the council board might be filled with ſuch good men as ſhall have a real concern for the civil and religious liberties of the people, the good of the churches in the land, and the good of the college, the fountain from which, (by the bleſſing of heaven) both church and ſtate may yet be abundantly ſupplied and repleniſhed.

And when the elections of this day are over, and the General Court ſhall proceed to the buſineſs which ſhall lie before them, may each branch thereof be enabled to conſider and bear it in mind from day to day, That God ſtandeth in the congregation of the mighty and that he judgeth among the gods.

And may they religiouſly act, through the whole year, with a ſincere deſire and deſign to promote the glory of God, who in his providence hath put them into a capacity to act in ſuch important ſpheres, to preſerve our excellent conſtitution of civil government, the rights both of the Sovereign and the people; and to promote the happineſs of the community in the beſt manner.

Will my Fathers in the civil government, bear with me while I offer a few things further, conſiſtent with my character (however unworthy) as a miniſter of Chriſt.

May we not juſtly expect, Gentlemen, that you will ſhew a ſpecial regard to the religion of Jeſus Chriſt (the religion we truſt you all profeſs to have a regard for) in all your conduct and behaviour?

As you ought to be the protectors of religious profeſſors in their juſt rights and liberties, ſo it would be vaſtly ornamental and becoming, for you to be examples of all chriſtian graces and vertues in your public as well as private conduct.

Chriſtianity, the excellency of it, exemplified in the words and actions of them who are in elevated or conſpicuous ſtations, is never more beautiful, perhaps never ſo engaging and attracting.

You will let me then urge it upon you, to endeavor to cultivate in you the chriſtian temper, and to evidence it in your whole deportment. This will have a tendency to conciliate matters in ſociety, and be very promotive of love and Harmony. Behold how good and how pleaſant it is for brethren to dwell together in unity.

Is chriſtianity inconſiſtent with patriotiſm? God forbid that any ſhould imagine ſuch a thing.—The true chriſtian is the beſt qualified to act the part of a patriot, if he hath other qualifications alſo which are requiſite. What a glorious example hath he in his view, in the temper and conduct of Chriſt, the greateſt perſonage that ever was in this world, and who loved the world ſo as to lay down his life to redeem and ſave it—The more you imitate him, the more faithful will you be in your places; the more juſt and righteous in your words and actions, the more reſolute in purſuing the glory of God, and the beſt good of mankind.

Was there ever a time, my fathers, when you needed more the divine grace and aſſiſtance, to enable you to conduct toward all men, in a way and manner, as ſhall do honor to your characters as chriſtians, as well as patriots? Strive to be poſſeſſed of the meek and quiet ſpirit, which in the ſight of God is of great price. Think and ſpeak and act of and toward others, as you would think would be juſt and right for you to expect from them, were they in your circumſtances, and you in theirs. This rule, I humbly conceive, ſhould be obſerved and acted up to, in the moſt reſpectable aſſemblies, and by the moſt reſpectable perſons, as well as among chriſtians in general, in their private tranſactions.

Men may be bold in the cauſe of God and his people, and may uſe great exertions in the defence and ſecurement of their rights and privileges—and at the ſame time be juſt and righteous, merciful and charitable, good and benevolent, civil and courteous to all, whether ſuperiours, inferiours or equals. And it may be juſtly concluded, that that man's principles are the beſt, and he will prove the beſt friend to the community, who ſhall moſt conform himſelf in his words and actions, to the commandments of his God, and his Saviour.

And may I not with propriety urge you to have a ſpecial regard to the trueſt intereſts of the people, conformably to the will of Chriſt, both your Lord and theirs—and that you labour in your places to reform whatever is amiſs in their moral conduct—It is too obvious that there are many vices and immoralities abounding in the midſt of us.

There is therefore great need of a reformation among us—you ought, not only to regard the civil and commercial intereſt, but the beſt good of the ſociety, knowing, that prevailing and growing iniquities provoke God to bring his judgments upon a 〈◊〉 , and that the practice of virtue and piety renders a people the favourites of Heaven.

I would here take the liberty of mentioning ſome moral diſorders, or ſins and tranſgreſſions, rife and growing in the midſt of us—were it not that they have been mention'd already (for they are no new things, tho' perhaps they are grown greater) I ſay mention'd already to former aſſemblies upon this anniverſary, with great faithfulneſs and the trueſt concern.

You only need to recollect them, and to inquire whether there have been ſuch proper exertions by the legiſlative body of the people, for the diſcountenancing and ſuppreſſing ſuch vices and wickedneſſeſs as ſhould have been—if there have been, and theſe diſorders and wickedneſſes can't be reformed, we are in the ſure way to be wretched and miſerable, though in all other reſpects, we are for the preſent, in a good degree happy—but if there have not been proper endeavours uſed—by our fathers in the government, in times paſt, yet there may be, for the time to come—and let me ſay, God and this people demand it of you, that you do exert yourſelves in this matter to your utmoſt—that you ſee to it, that the laws which already are, are duly executed—and that others may be made which may be found neceſſary, for the accompliſhing ſo deſired an end—as a reformation. And this my fathers, allow me without giving offence to ſay it, is the leaſt, we who are the miniſters of Chriſt, and look upon ourſelves as in duty bound to obey you, when you order us into the deſk upon this occaſion, can expect of you.

But I beg leave alſo juſt to ſay, that the poor of the people, and the children of the poor, that they may be kept from idleneſs, one of the banes of ſociety—and trained up in induſtry and virtue—and the well ordering and regulating public houſes or taverns in the towns of the province, too much the nurſeries of vice and wickedneſs, as they have been managed, and in which too many do impoveriſh themſelves and their families, are things which in a ſpecial manner deſerve your cloſe attention, and your vigorous exertion.

In a word, we wiſh you, Gentlemen, the divine preſence and aſſiſtance in all you may engage in—that you may be inſtruments of promoting the public happineſs in all reſpects—yea, that you may be ſo happy yourſelves as to have and enjoy the comforts of a good conſcience, hope and confidence toward God, while you live, and in the end, the moſt ample and the moſt gracious rewards in the happieſt ſtate of all.

My reverend fathers and brethren in the miniſtry will alway feel great joy and ſatisfaction, in ſeeing the proſperity and happineſs of the Iſrael of God, or the people of whom they are a part, and to whom they miniſter in holy things—for this they will continue to pray both publicly and privately, this they will lay themſelves out, in their places to promote and further, and by the bleſſing of Heaven, upon their upright and faithful endeavors they alſo may be inſtrumental of great good—Thou leddeſt thy people like a flock, by the hand of Moſes and of Aaron. But the Sermon to the Miniſters, expected to morrow, renders it needleſs for me to enlarge here—

Therefore ſhall conclude when I have addreſs'd myſelf to all the people. We certainly muſt be ſenſible in ſome degree of the great happineſs we enjoy as a people—through the ſmiles of Heaven upon us, we are bleſs'd with the greateſt and beſt liberties and privileges, with a good meaſure of peace of quietneſs, with health and plenty—God hath ſaved us wonderfully from the hands of our enemies—he extends and enlarges our borders, he increaſes our commerce, he gives us occaſion for joy and gladneſs of heart—we want nothing ſo much as the fear of God to prevail in our hearts and minds, and in the hearts and minds of all ſorts of people, to influence them to the practice of virtue and piety, and to keep us from licenciouſneſs of every kind—let us therefore make it our prayer to God, that he would continue his favors to us—that he would bleſs, aſſiſt and ſtrengthen our civil rulers and his miniſters, and pour out his ſpirit upon the whole body of the people, and his bleſſing upon their offspring.

May every o •• ſtudy to be quiet and to do his own buſineſs, in his particular department—let us guard againſt envy and detraction, and keep as much as poſſible from wrath and clamour—let us render to Caeſar the things which are Caeſars, and to God the things which are God's.

Let us be careful to walk before God in our houſes after a godly ſort. Family religion, if it is revived, and if it prevails as it ſhould, will tend much, not only to the happineſs of particular families, but to the good of the community alſo.

Finally—every one ought to conſider himſelf as capable of infinitely greater happineſs in the heavenly world and ſtate, than he can poſſibly attain unto in this world of ſin and death—Chriſt hath purchaſed this happineſs for all who believe in, and love and obey him—It is but a little time at the longeſt, and the ſcene muſt cloſe with us all—We muſt quit our poſts and ſtations, be they higher, or be they lower, bid adieu to this world, and enter upon an eternal ſtate of exiſtence.

Happy, inexpreſſibly happy and bleſſed will they be, who have acted their part well, and have ſerved God and their generation according to the will of God, in their day.

Let us therefore exert ourſelves, ſee that our principles, ends and aims be right, and that we act as far as we can, agreeable to the will of God, and ſo as that we may at laſt give up our account with joy and not with grief, and be compleatly happy in the kingdom of Heaven; which God grant unto us all, through Jeſus Chriſt our Lord, to whom be glory on earth and in heaven, now and forever,