Election Sermon

State of MASSACHUSETTS-BAY, In the House of REPRESENTATIVES, May 26, 1779.

Extract from the Minutes,

Samuel Freeman, Clerk.

p. 5AN ELECTION SERMON.

—Then saith he unto them, Render therefore unto Caesar, the things that are Caesars: and unto God, the things that are Gods.

THE Pharisees, who, in appearance, were the strictest religious sect among the Jews, observing the growing reputation of the Son of God, and finding that he had eclipsed their glory, took counsel how they might entangle him in his talk. A conduct this that is repugnant to every principle of genuine religion. But those men who are determined upon their own aggrandizement, are seldom scrupulous about the means of obtaining it. Hence these ambitious religionists sent out to him their disciples, with the Herodians, men sit for their purpose, saying, in the language of hypocrisy and insult, Master, we know that thou art true, and teachest p. 6the way of God in truth▪ neither carest thou for any man: for thou regardest not the person of men Tell us therefore, what thinkest thou? Is it lawful to give tribute unto Caesar, or not?

THE Jews entertained an extreme aversion to the Gentiles, and could not be brought to submit to a heathen magistrate but with great reluctance, and through absolute necessity.

THESE Pharisees therefore, judging of our blessed Lord by their own sentiments and feelings supposed that by this question, they should extort something from him derogatory to Caesar's honor; or that would subject him to an impeachment as an enemy to the Roman government. But he taketh the wise in their own craftiness—Shew me, said he the tribute money. And they brought him a penny. And he saith unto them, whose is this image and superscription? They say unto him Caesars. Then saith he unto them. Render therefore unto Caesar, the things that are Caesars: and unto God▪ the things that are Gods.—Upon their being thus defeated in their infamous attempt, they marvelled, and went their way to report to their masters their humiliating disappointment: for Christ had said nothing in his reply to them, which Caesar himself would not approve.

p. 6IT is a matter of very little consequence to us on this occasion, which of the Caesars was on the throne at the time referred to in the text; because p. 7the duties here inculcated are not affected by this circumstance. The people were taught by Christ to render such obedience to Caesar, or to the civil magistrate, as would be consistent with the natural and the civil rights of men, and the obligations they were under to the eternal God. It is unreasonable to suppose that he meant to inculcate any other subjection than this. Besides, his address is properly guarded "Render therefore to Caesar, the things that are Caesars." That is, those things which he may lawfully claim. What these were our Lord does not ascertain. Nor is it necessary that we should, as they relate to Caesar and his subjects. I shall therefore proceed to apply this sacred passage to ourselves in our present situation, by considering,

I. WHAT those duties are which the people owe to the civil magistrate.

II. THE duties of the magistrate to the people. And then,

III. ENDEAVOR to draw the line between the things that belong to Caesar, and those things that belong to God.

I. WE are first to enquire what those duties are which the people owe to the civil magistrate?

I apprehend that this question implies another, which is previously necessary to be determined, viz. How came the men whom we call magistrates, with any power at all over the people? p. 8Were they born to govern? Have they an higher original than other men? Or, do they claim the sovereignty jure divino?

THE time has been when the divine right of kings sounded from the pulpit and the press; and when the sacred name of religion was brought in, to sanctify the most horrid systems of despotism and cruelty.—But blessed be God, we live in a more happy aera, in which the great principles of liberty are better understood. With us it is a first and a fundamental principle, that God made all men equal.

"NOTHING is more evident, says a great writer, than that creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection, unless the Lord and master of them all should, by any manifest declaration of his will, set one above another, and confer on him, by an evident and clear appointment, an undoubted right to dominion and sovereignty." [Locke.]

p. 8UNTIL such a declaration of the divine will shall be produced, we ought firmly to maintain the natural equality of all men.

AND as they are equal, so they are likewise in a state of entire freedom. Whatever they possess is their own; to be disposed of solely agreeable p. 9to their own will. None have a right to claim any part of their property, to disturb them in their possessions, or to demand subjection in any degree whatever, while they act consistent with the law of nature. He who attempts to do either, is an usurper, puts himself into a state of war, and may be opposed as a common highwayman.

IF we admit the truth of these principles, we come by an easy transition to the foundation of civil society, viz. The consent of the people. For if all men are equal by nature, it must depend entirely upon themselves, whether they will continue in their natural condition, or exchange it for a state of civil government. Consequently the sovereignty resides originally in the people.

As their leaving a state of nature for a state of civil society, is a matter of their own choice, so they are equally free to adopt that form of government which appears to them the most eligible, or the best calculated to promote the happiness of themselves and of their posterity.