The Election Sermon

Rev. Mr. Morison's ELECTION SERMON.

p. ivSTATE OF NEWHAMPSHIRE. In the HOUSE of REPRESENTATIVES, June 7th, 1792.

Sent up for Concurrence.

JOHN S. SHERBURNE, Speaker.

Read and concurred—Mr. SHEAFE, and Gen. PEABODY joined. A true Copy: J. PEARSON, Secretary.

p. 5ELECTION SERMON.

FOR RULERS ARE NOT A TERROR TO GOOD WORKS, BUT TO THE EVIL.

FATHERS AND FELLOW CITIZENS,

THAT the religion of Jesus is the greatest ornament of our nature, and a source of sublime pleasures to men, will not be denied, by any, who know its author, understand its nature, or have felt its happy effects. The influence of christianity has the directest tendency to correct the errors of the heart, and to make the life better. Its doctrines and precepts are calculated to make us what we should be, to God, ourselves, and our fellow-men, in every relation of human life.

p. 6IT is, notwithstanding, very apparent, that, through the malignity of its opposers, christianity has been loaded with reproaches and calumnies; and especially with the odium of being unfriendly to peace and good government, and an enemy to Caesar. Hence, the public instructors of this religion, were stigmatized with every opprobrious character; as turbulent fellows, sowers of sedition and strife, and treated by some, as common enemies to mankind.

THESE calumnies were greatly occasioned by the rigorous attachment of the Jews to a system of ceremonial observances; in opposition to which, and agreeably to the purity and plainness of gospel worship, the apostles taught a glorious liberty in Christ, and charged christian professors not to be entangled again with that yoke of bondage.

To wipe away the odium of these groundless assertions from the best of causes, and to prevent a misconstruction of that liberty into licentiousness, which p. 7the apostles had preached among the people; the author of this epistle takes occasion, in the chapter where our text is recorded, to enjoin subjection to civil government on all classes of men: and he enforces this duty, from the important consideration of its being an ordinance of God. Hence, "Let every soul be subject to the higher powers; for there is no power but of God: the powers that be are ordained of God."

THUS, though civil government be a natural ordinance, it is also of divine appointment: therefore subjection to it, is enjoined, not only "for wrath," or fear of punishment; but from christian motives, and "for conscience sake."

p. 7I PRESUME that the apostle does not here treat of the form of government, nor of the manner in which persons ought to be invested with power; but of the origin and rise of government itself; which he says is of God, and ordained by him.—Sometimes the way, in which persons arrive at power, p. 8is by usurpation and oppression; and such generally govern in a tyrannical and oppressive manner. This was the case at the time to which our text and context refer. This is no otherwise of God; than as he permits it, for the punishment of national offences against himself. And though it must be acknowledged, that people have a perfect right to reform such a government at pleasure; yet when the means of reformation and such as would justify resistance are not at all in their power, it is then their duty to submit so far, as may not offend conscience; because government in some shape or other, is absolutely necessary to the existence of society.

To this purpose we may suppose, the apostle spoke, when he said, "The powers that be, are ordained of God: and whosoever resisteth the power, resisteth the ordinance of God: and shall receive to themselves damnation."

THE scriptures do not seem to direct men, to any one particular mode or form of p. 9government, the exclusion of others. We are left to make choice of that mode of government, that may be most agreeable to our own minds; whether Monarchy, Aristocracy, or Democracy. The dictates of reason and common sense teach us, that all men are originally equal and free▪ that by the voice of the people, which we are to revere as the voice of God; some men ought to be raised from the common level and invested with power, to act in the capacity of Rulers.

THE sacred page is very explicit in affording us information concerning the source of civil authority, which is of God: and concerning its end among men, which is their good: hence Rulers are called God's ministers, and his ministers for good: and lastly concerning our duty to government; which is subjection to it, and honor to its administrators. Agreeably to this view, the apostle farther enforces our duty to government by the words of our text; which informs us, what rulers are in the end and ought to be in the exercise of their p. 10office. FOR RULERS ARE NOT A TERROR TO GOOD WORKS, BUT TO THE EVIL.—They are a terror, but not to good men. Whatever terror may appear about civil government, there is nothing in its genuine nature and design, of which a virtuous and well doing citizen need be afraid. Rulers are a terror to bad members of society only. The necessity of civil Government arises from the wickedness of men. Disorderly persons are enemies to society; their conduct tends to injure mankind, and to dissolve the social union. Rulers are appointed for the protection of mankind, and the preservation of the social union; therefore they are a terror to disorderly persons only.

p. 10CIVIL Fathers of the State, I am well convinced I have not been invited to this desk to explain State policy, or to investigate the government of nations. Any attempt of this kind would be arrogance in me, and a reflection upon the professional knowledge of the leaders of New-Hampshire. I hope therefore, I shall not be understood p. 11in that unfavorable light, while I beg leave to submit to your candid attention, a few observations, in which I shall endeavor to show, how, or by what means, Rulers are a terror to bad members of society, and to them only. After which, I shall conclude, with some suitable improvement. I proceed then to observe,