LECTURE XIX.

CHARACTERISTICS OF A CHRISTIAN CITIZEN.*

1 TIMOTHY II. 1, 2.

I EXHORT, THEREFORE, THAT FIRST OF ALL, SUPPLICATIONS, PRAYERS, INTERCESSIONS AND GIVING OF THANKS BE MADE FOR ALL MEN; FOR KINGS AND FOR ALL THAT ARE IN AUTHORITY, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE, IN ALL GODLINESS AND HONESTY.

AMONG the duties enjoined in the Scriptures, none is more prominent and imperative, than that of prayer; and among the doctrines of revelation none is more clearly and explicitly taught, than that of the efficacy of prayer. The duty is inculcated in "precept upon precept," illustrated and enforced by example after example, and encouraged by "exceeding great and precious promises." And thus is the doctrine of the efficacy of prayer taught and established by the authority of the Moral Govenor of the universe.

There seems, indeed, to be an established connection between prayer and the blessings of Heaven. They are represented, as bearing to each other, in the moral government of God, the permanent relation of cause and effect. The relation may not appear to us so obvious, as the same relation in the natural world; because our spiritual vision is exceedingly limited and

*This discourse was delivered in Dudley, on the day of the Annual Fast, April 4, 1844.

obscure. But it is no less certain in the one case, than in the other. For in both, it is established by the same supreme authority; and maintained by the same unchangeable counsels and almighty energy. The connection itself, we cannot see in either case; but of the fact, that a permanent relation exists in both, we may be assured. This fact in the one case we learn by experience, and observation on the course of nature; and in the other, by experience and the testimony of divine revelation.

We plant and sow, and cultivate the earth, and as a natural and general consequence, we obtain the fruit of our labor in the time of harvest. The seasons revolve, the vernal suns shine, and the gentle rains descend; and, as a natural consequence, vegetation revives, and the earth brings forth herbs for the sustenance of man and beast. These facts we learn by experience and observation; and hence we discover the relation of cause and effect; and relying on this uniformity in the course of nature, we are encouraged to use the appropriate means in order to obtain the desired end; to plant and sow, that we may reap and enjoy the fruits of the earth.

With equal certainty we learn from revelation, that God governs in the moral and spiritual world, by equally general laws; and has connected the bestowment of blessings with the prayer of faith; and we are thus encouraged, as moral, dependent and accountable beings, to use this means, in order to obtain his favor and the blessings we need. And just so, though in a more limited degree, because our faith is weak and our prayers few and feeble; just so, we learn by experience the efficacy of prayer; and are thus encouraged to pray, with the hope, with the expectation, with the assurance, of obtaining "pardon

Yes,

and grace," blessings temporal and spiritual. just in proportion to the strength of our faith, and the spirituality and fervency of our prayers, we find the divine promise fulfilled: "Ask and ye shall receive;" and the divine testimony illustrated: "The effectual, fervent prayer of a righteous man availeth much.”

Why God governs, in the natural world, by general laws, and by just such general laws as he does, we may not, indeed, be able to learn. For "we cannot by searching find out God; neither can we find out the Almighty to perfection." Such knowledge is too wonderful for us, too high for our discovery, too deep for our research, too extensive for our comprehension. Nor is it necessary, that we should know "the secret counsels" of God, and comprehend "his deep designs;" that we should understand, why he made all things, as he did, and sustains and governs them, as he does. It is enough for us to be acquainted with the facts. For this is practical knowledge, the only practical knowledge belonging to the subject; the only knowledge, necessary to furnish us with appropriate means for obtaining desired ends, and to encourage and prompt us to use these means, with becoming diligence and energy.

So, likewise, we are in a great measure ignorant of the reasons and principles of the divine government, in the moral and spiritual world. Why God has connected regeneration and sanctification with a knowledge of his word and the belief of the truth, as it is there revealed; why he has made happiness and misery dependent on character, or men in any measure dependent on one another, in the formation of character; why he has connected the bestowment of his blessings with prayer; we may never be able fully to comprehend. Nor, as in the other case, is it at all

necessary for us to know. A knowledge of the fact of the connection, and of the duty involved, is enough for us. And, however infidels may cavil at the doctrine, and careless sinners neglect the duty of prayer; the penitent sinner, the humble believer, will be satisfied with the authority which establishes the fact of its efficacy, and cheerfully obey the command which enjoins upon him the duty of prayer. He will account it not only his duty, but his privilege, to pray. He will take delight in drawing near to God by prayer, supplication, thanksgiving and praise. He will pray for himself, and make intercession for others, He will pray for blessings, temporal and spiritual; and in all things and under all circumstances, will let his requests be made known to God. He will, therefore, feel and regard the exhortation of our text; where an inspired apostle says: "I exhort first of all, that supplications, prayers, intercessions and giving of thanks be made for all men; for kings and for all that are in authority." And this he will do, from day to day, with a humble and believing heart; with confidence in God and faith in our Lord Jesus Christ; with a sincere desire for the continued peace and prosperity of his country and the happiness of all mankind.

It is my intention to confine my remarks in this discourse, to the particular clause of the text, in which Christians are exhorted to "pray for all that are in authority;" that is, as I understand the phrase, for all the civil rulers of their country; for all the constituted authorities in the land, in which they live; whatever may be the form of the existing government, the character of the administration, or the peculiar circumstances in which they are placed.

The subject before us, then, is the duty of praying for our civil rulers; for all in authority among us,

whether that authority is derived from the constitution and laws of these United States, or from those of this Commonwealth. And this, my brethren, is a subject peculiarly appropriate to the occasion; to the public services of a day set apart for " fasting, humiliation and prayer," by the Governor and Council of the Commonwealth, agreeably to the established usage of our pious ancestors.

In treating of the subject before us, I shall pursue the following plan of discourse:

I. I shall endeavor to explain and limit the subject. II. I shall suggest such motives, and present such considerations, as seem calculated to enforce the duty involved.

III. I shall speak of some of the collateral duties of Christians under a republican government; such, especially, as must be discharged, in order to render our conduct consistent with sincere prayer for civil rulers; and thus constitute the distinguishing characteristics of a "Christian citizen."

First, then, I am to explain and limit the duty of praying for our civil rulers, as it is enjoined in the text. And here, let it be observed, that we are required, in this connection, to pray for them, merely as rulers; merely in their official capacity, and with reference to their official relations and duties. This is, indeed, clearly implied in the marked distinction, made in the text between rulers and "all men;" but more clearly in the closing passage of the text, which indicates the particular object of praying for rulers, "that we may lead a quiet and peaceable life in all godliness and honesty;" that they may so rule, as to produce peace and prosperity, as to afford public security and protect personal liberty, as to be "a terror to evil doers and a praise to them that do well." This is the end and