A Sermon Preached Before His Excellency Samuel Adams

Dr. FOBES's ELECTION SERMON.

COMMONWEALTH OF MASSACHUSETTS. IN SENATE, MAY 27, 1795.

Attest. SAMUEL COOPER, Clerk.

☞ The unusual delay in publishing the following Discourse has been occasioned by public business, and the want of health in the writer. Several passages, omitted in the Delivery, are inserted in the publication.

AN ELECTION SERMON.

II. PETER, II. Chap. part of the 10th and 12th Verses.

THEY DESPISE GOVERNMENT—ARE NOT AFRAID TO SPEAK EVIL OF DIGNITIES—AND THINGS THEY UNDERSTAND NOT.

AN honest man is a character more frequently claimed than deserved. But of all claims, that of a calumniator is one of the most unfounded. The pen of inspiration has left a stigma on the evil of detraction. It is condemned by the voice of nature, and the verdict of reason. Whether it is vented by the tongue, the pen, or the press; whether it is conveyed under the disguise of dark insinuation, affected silence, or the contumelious brow; whether it arises from competitions of honour, or the jealousies of interest from prejudice, or rancorous passion; or is retailed only for amusement, to supply the vacancy of reason, or the barrenness of conversation; from whatever source it springs, whatever form it assumes, p. 6or however confined in its walks, slander is a crime of the deepest dye, base in itself, and baneful to society. But if such is the criminality of "speaking evil one of another" in the circle of private life, what is their crime "who dare to speak evil of dignities?" Presumptuous and self willed are they called, and in company joined with characters of such infamy, that the most copious language on earth, under the control of genius and inspiration, was found too barren to describe them, without the aid of metaphors, the most degrading that could be borrowed from Heaven, Earth, and Sea.

p. 6"Fallen angels, wandering stars, raging waves of the sea, foaming our their own shame, filthy dreamers, spots and blemishes in society, trees twice dead, cursed children, brute beasts made to be taken and destroyed," with such company are they ranked who despise government. And is there not a cause amply sufficient to justify this marked distinction between evil speaking in common, and speaking evil of dignities? An attempt to investigate this distinction, while it diversifies a common topic, will perhaps suggest some useful observations on civil government. I feel on this occasion, the want of more than all the apologies that have ever been made in this place: but to ask the candour and patience of such an audience as this, might be "to speak evil of dignities;" and to speak evil, is in the original Greek, to blaspheme; to open the mouth against the civil magistrate, the vicegerent of God on earth, is "to set 〈…〉 against heaven." p. 7The word, dignities, is here taken in the abstract, and signifies political authority; in the concrete it is put for persons exercising power and jurisdiction. While it extends to all the grades and departments of public office, it strongly implies, that all men in public office ought to be men of dignity. But who are these dignities? What is that government which cannot be spoken against, without incurring the guilt of blasphemy, and the penalty of damnation? The answer is plain: That government, which the Apostle calls an ordinance of God, is a government chosen by the people; for he as expressly calls it the ordinance of man. Rulers are ministers ordained of God, only when they are the ministers of good to the people. Obedience therefore, to civil rulers imposed on the people, or to any form or administration of government contrary to the will of the people, was never inculcated by the inspired Apostle on pain of damnation: for the same authority which in this instance condemns, in others justifies open resistance and opposition to government. The unreasonable humour of Ahab King of Israel, the menacing edicts of Nebuchadnezzar, and the peremptory mandate of the Egyptian Monarch were disregarded with impunity, and even without blame. Was it a crime in Hushai to develop the machinations of Ahitophel? or did Mordecai speak evil of dignities when he exposed the plot of Haman against the whole nation of the Jews? If Sir Edmund Andross is a tyrant, if Arnold is a traitor, or even Lord Bacon is the bribed Judge, let their villany be unmasked, let their guilt be unkennelled. p. 8To do this every citizen is bound by prior and superior claims of society. Should the highest officer of any government on earth, flagrantly abuse the authority of his station, even by prosecuting private designs, or by adopting public measures hostile to the public good, it is not a crime, but the duty of a free people to be free enough to speak evil of him. The tongue in this case is the proper weapon to chastise and restrain, where the laws of men cannot reach. This will keep the public mind awake, by adding stimulus to ardour and information.

p. 8Hence we conclude, that speaking evil of dignities is a crime on the supposition only, that rulers are both the choice and ministers of good to the people. When this is a fact, those words of the Apostle which seem to carry horror in their sound, do not exaggerate its criminality. This will appear both from the nature and design of government, and from the duties and character of its officers.

In man, the noblest work of God on earth, three worlds co-exist: The material, animal and angelic; or spirit, soul and body. These are all governed by Deity, in a manner wisely adapted to their different natures and capacities. The material world is governed by irresistible force, the brute creation by instinct, man by law, he alone is endued with moral life, united with the animal and intellectual. This triple life, which combines all the known powers of nature, renders man a moral agent; amenable to God p. 9the moral governor of the world. With the angel and the brute in his composition, he possesses power and propensity to do wrong as well as right. This renders him a fit subject of civil government. The impulses of animal nature render it necessary, and the social principle makes it agreeable, as the author of these powers, God himself is the author of government.