The Election Sermon

AT a COUNCIL held at the CouncilChamber in BOSTON, on Thursday the first Day of JUNE, 1769.

PRESENT His Excellency the Governor in Council,

A. OLIVER, Secry.

An ELECTION-SERMON.

FOR promotion cometh neither from the east, nor from the west, nor from the south: But God is the Judge; He putteth down one, and setteth up another.

BY the light of reason and nature, we are led to believe in, and adore God, not only as the maker, but also as the governor of all things. In the same way we may be satisfied that p. 6it is agreeable to the divine will, that civil government be established among men, on principles equitable in themselves, and conducive to the common good. But in these points, revelation comes in to the assistance of reason, and shews them to us in a clearer light than we could see them without it's aid. This is done by many passages of sacred scripture, and by that which I have now read in particular; which, without a critical examination of it's connexion, or any labored comment on it, may lead us to consider — God's approbation of civil government — His agency in putting men into, and removing them from places of power—what views persons should have in seeking and accepting a part in government—what rules should be observed in introducing men into office—how those that are promoted should behave towards the people—and how the people should behave towards them. The two former of these heads of discourse lie plainly in the words of my text; the others are natural inferences from them.

p. 7THE FIRST thing to be considered is God's approbation of civil government among mankind. This might be argued from the dispositions and capacities which he hath implanted in human nature. By these men are adapted to society, and inclined to associate together; and by associating, the happiness of each individual may be greatly improved.

By forming into civil society, men do indeed give up some of their natural rights; but it is in prospect of a rich compensation, in the better security of the rest, and in the enjoyment of several additional ones, that flow from the constitution of government, which they establish. Individuals agreeing in certain methods, in which their united force and strength shall be employed for mutual defence and security, is a general idea of civil government. These methods of defence being lawful and right in themselves, must be agreeable to the will of God "who loveth righteousness:" They must please him who is "a God of order and not of consusion;" as they tend to prevent "confusion and every evil work," p. 8which otherwise would prevail, without restraint, among such imperfect creatures as we are.

p. 8THE state of things in our world is evidently such, as to render civil government necessary: But for this, life, liberty, and property would be exposed to fatal invasion. The lusts of men, from whence come wars and fightings, would not be under sufficient restraint. Their conduct would be like that complained of in Israel, when they had no king: "Every one did that which was right in his own eves. [Judges xvii.6.] " Men would resemble the fishes in the sea, the greater devouring the less. This state of things as fully determines the will of God, who delights in the happiness of his creatures, in favor of civil government, as it could have been done by an express revelation. The voice of reason, in this case, is the voice of God.

BUT the will of God, as to this thing, is not only deduceable from these reasonings: His word of revelation declares it. "The powers that be are," expressly p. 9said to be, "ordained of God." Civil rulers are called "the ministers of God." And "he that resisteth them" is said to "resist the ordinance of God." [Rom xiii.1, 2, 4.]

BUT though God's approbation of civil government is so evident; yet he hath not seen fit to point out any particular form of it, in which all men are obliged to unite. This is left as a matter of free choice and agreement. Men have a natural right to determine for themselves, in what way, and by whom they will be governed. The notion of a divine indefeasible right to govern, vested in particular persons, or families, is wholly without foundation; and is, I think, as generally exploded at this day, by men of sober minds, as that of uninterrupted succession in ecclesiastical office, from the apostles of Christ, in order to the validity of christian administrations.

THE most impartial disquisitions of this matter, faith an anonymous writer, founded on the common sense and practice of mankind, have long ago p. 10convinced the wise and unprejudiced, that no individual, however nobly born, has a right over the person or property of another, except only from mutual compact, entred into for general benefit; the conditions of which, are as obligatory on the governing, as on the governed parties. No man, in the nature of things, is any way superior or inferior to his fellow citizens, but on such conditions, as they are supposed to have mutually consented to. It is only to prevent the confusion which riches, interest, or ambition might create, among persons equally qualified, that the sovereignty hath been settled in particular families. It is in regard only to conveniency, that the succession should remain uninterrupted, as long as it can be consistent with the good of the whole. But where this is infringed, dispensed with, superseded, the obligation is cancelled. The people are free, and may either choose a new form of government, or put their old, into other hands.

p. 11ALL nations have not chosen the same form of government: Nor can we determine that any one would be best for all. The different genius, temper and situation of nations and countries, may make different constitutions of civil policy eligible, as different temperaments in human bodies, and the different climates in which they are placed, require different methods of regimen.