Election Sermon

Commonwealth of Massachusetts. In SENATE, May 29, 1783.

S. ADAMS, President.

p. 5AN Election SERMON.

Yea, all of you be subject to one another.

WITHOUT enquiring into the particular meaning of these words, considered in a sense restrained by their coherence with what proceeds and follows, I shall take them as an independent sentence; in which detached view, they comprehend all those duties of civil and social life, which mankind owe to one another, whatever difference there may be among them, as to their respective capacities and outward condition in the world.

As men are formed for society, and cannot be happy in a state of separation from p. 6one another; so their well-being depends upon mutual assistance and support, and a reciprocal interchange of those offices of friendship and benevolence, which their mutual dependence requires, and both reason and religion prescribe.

That all men ought in some sense to be subject to one another, is the plain doctrine of the apostle Peter, in the words just read. This doctrine concerns all societies, under every form and constitution of government, whether monarchal, popular or mixed. It is especially suited to the genius of a commonwealth, founded upon this leading principle, that "all men are born free and equal;" that is, come into the world on even ground in regard to authority; no one having a right to govern, in virtue of primogeniture, or descent from an higher and more noble parentage than others.

The subject therefore is worthy of the attention of this respectable auditory; and the speaker has no doubt but they will afford him their can did indulgence, while he modestly attempts to offer a few thoughts upon it, though he should not be able to handle it, in a manner answerable to it's dignity and importance.

p. 7According to it's most common use, the word subjection signifies the submission of an inferior to a superior, and applies only to those duties, which men owe to those, who have authority over them. In order therefore to accommodate the doctrine of mutual subjection, to all the members of a community, we must sometimes depart from the strict sense of this word, or vary the meaning of it, so as to make it consist with the differences between men, in regard to their several abilities; and with those distinctions of office, rank and authority, which are necessary in society.

p. 7It is evident that the duties, which men owe to one another, and to society, are not, in all cases, precisely the same; but must be different, according to the difference of their respective advantages, opportunities and other circumstances. And when any one fulfils the obligations resulting from his particular condition and station in life; or that arise from the particular sphere of action, whether high or low, in which he moves; he does, on his part, conform to the great law of mutual subjection, and render himself a good and useful member of society.

p. 8Every one ought to consider, that he was born, not for himself alone, but for others, for society, for his country; and consequently that he is indispensibly obliged to render the best assistance and service in his power, to his fellow-citizens around him, and to contribute his share towards the general interest of the community to which he belongs. This obligation is not confined to a few; but extends to all, from the highest officer in the state, through all subordinate ranks, and interior orders and degrees, down to the lowest peasant and plebcan. For though all are not able to render themselves useful and beneficial, in the same respects; yet there is no one, who enjoys the powers of reason and health, in any tolerable degree, but may, by a suitable employment of his faculties and abilities, not only serve himself, but the public, and make himself a blessing, in some respect or other.

There is a resemblance between the natural body and the body politic. The natural body is composed of many members; none of which are useless; but all calculated to answer some valuable purpose, and subserve the good of the whole. What therefore the apostle Paul says of the natural body p. 9with a view to illustrate the union, which ought to subsist between the members of the christian church, is equally applicable to civil societies. The body, says he, is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole body were hearing, where were the smelling? But now hath God set the members, every one of them in the body, as it hath pleased him.—The eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more seeble, are necessary.—God hath so tempered the body together, —that there should be no schism in it; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. So that the union and connection between the several parts of the natural body, and their necessary dependance one on another, is an apt illustration of the great law of mutual subjection in civil p. 10societies; the members whereof, whether rich or poor, in high life or low, in office or out of it, stand in need of mutual assistance and support; without which it will be impossible to promote the common interest, or to preserve the peace and harmony of the whole.

p. 10A man's being raised above others in wealth or office, does not render him independent on those who are beneath him, in these respects. He cannot say, he has no need of those, who are in a lower condition and meaner circumstances; for, without Their aid and service, he would lose the advantage of his elevation; and, like Samson, shorn of his locks, become weak like other men.