The Election Sermon

RESOLVED, That Mr. Cushing of Boston, Mr. Gray, and Judge Russell, be a Committee to return the Thanks of this House to the Rev'd Mr. Andrew Eliot, for his Sermon preached Yesterday before the General Court, being the Anniversary Election of Councellors, and desire a Copy thereof for the Press.

Attest. Roland Cotton, Cl. Dom. Rep.

An ELECTION-SERMON.

And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do, the heads of them were two hundred; and all their brethren were at their commandment.

ACCORDING to the original constitution of the Hebrew polity, "each tribe was under it's own proper and distinct government; and order'd it's affairs by it's own princes, heads of families, elders and courts". At the same time, there was a union of all the tribes, the whole congregation had a right to meet together, either personally or by their representatives, to consult the common good and the prosperity of the whole.

p. 6After the death of Saul there seems to have been a breach in this general union. The tribe of Judah set up David to be king, the other tribes adhered to Ishbosheth the son of Saul. Ishbosheth being dead, the other tribes, sensible how prejudicial such a disunion was to their common interest, by mutual consent made David king over all Israel. This was done, it's like, by a convention of the states from each province, or an assembly of the heads of each tribe.

David had long before I been anointed, by a special commission from God, to be king of Israel. This was only an intimation from heaven of what would certainly take place. Neither David nor Saul before him claimed any authority in virtue of this divine appointment, until they were elected by the people, and solemnly inaugurated in their high office.

Among others, who came to Hebron to make David king, were the children of Issachar, who appeared by the heads of the tribe; of these it is particularly said, they "were men that had understanding of the times, to p. 7know what Israel ought to do, they were in number two hundred, and all their brethren were at their commandment."

It is an excellent character that is given of the heads of Issachar, and it was a singular favor to this tribe, that they had such a number who were able to guide them at this critical season.—You are told the good effect of their wisdom and prudence, there was an entire union between them and the rest of the community. They who were in government were possessed of talents which qualified them for their trust, and their brethren were so satisfied of their prudence and integrity, that they reposed an entire confidence in them, and submitted to their authority without murmuring or opposition.

p. 7You have here the model of a happy, state: What a prospect of peace and lasting prosperity, where rulers are wise and good, and the people are quiet and submissive!

What I propose in the following discourse is,

p. 8First, To consider the character of a good ruler as it is drawn in the text. And then,

Secondly, To point out the duty of subjects to their rulers.

The first thing that presents itself to our consideration, is the character of a good ruler. And in order to determine when men are qualified to govern, it is necessary to take a general view of the great end of government.

It is not to be supposed that mankind would resign their natural freedom only for the sake of pomp and appearance, much less to gratify the pride and avarice of those they place in authority over them. The only rational view they can have is the common good. If men could subsist as well in a state of independency and absolute liberty, there is nothing in reason or conscience to oblige them to subjection. The necessity of government arises wholly from the disadvantages, which, in the present imperfect state of human nature, would be the natural consequence of unlimited freedom. This necessity p. 9is so apparent that the most savage and barbarous of mankind have been convinced of it; and wherever they have formed themselves into society, have erected some kind of government. In this sense all power is from God, as that constitution, which makes government necessary, originates with him who is the author of nature; and such a constitution is as certain an intimation of the divine will, as an express revelation. There is no positive appointment or command; we argue the design of heaven that there should be civil government, because it is apparently for the advantage of mankind. "He is the minister of God to thee for good".

If the public good is the great, the only end of magistracy; it follows that they only are worthy to be entrusted with the powers of government, who know what the public interest is, and are capable of advancing it. The heads of every community should, like the heads of Issachar, "have understanding of the times, to know what Israel ought to do".

p. 10This character supposes, that rulers have a good degree of wisdom and knowlege—That they are particularly acquainted with the constitution of the country they are called to govern— That they are men of virtue and religion— And that they have prudence to conduct affairs in seasons that are critical and alarming.

First. Wisdom and knowledge are very necessary qualifications of a public ruler. The ends of government will not be answered by committing the administration of affairs to one or more men, but by committing it to those who are capable of discharging the trust reposed in them. The meanest office requires talents suited to that office, but when men are put in places of extensive authority, they ought to have extensive abilities.

Wisdom and knowlege are so necessary for every one who has a share in government, that nothing can supply their place. The experience of all ages evidences the justice of that exclamation of king Solomon. "Wo to thee, O land, when thy king is a child!" If weak or ignorant men are entrusted with power, what can you expect but p. 11universal confusion! If men were not wise before, they are not like to become wise by being placed in a station of eminence. Such exaltation will rather make them giddy and vain, and deprive them of the little understanding they had before.