The Anniversary Election Sermon

Mr. Strong's Election Sermon.

A true Copy of Record, Examined, by

George Wyllys, Sec.

ELECTION SERMON.

Render therefore to all their dues: tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honor to whom honor. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

THIS passage, which is a summary of the laws of Religion, may also be considered as a summary of those political and social duties, by which a nation is made happy. The chapter in connection is the best political dissertation that was ever penned. Without entering into a comparison of the several kinds p. 6of government, which men have erected, the writer confines himself to general truths and duties, which are necessary in all of them, are founded in the nature of society, and approved by reason and experience.

HE begins the chapter with asserting the divine origin of civil government. The powers that be are ordained of God, whoever resisteth the power resisteth the ordinance of God. Infinite wisdom suffers us to chuse our own form of government, and designate the instruments by whom it shall be executed; but the ordinance is still the LORD'S, and to refuse obedience is sinning against heaven.—Nor hath any man a right to complain, as the institution was designed for human good, and there is an easy way of reconciling our own interest with all the powers of a well regulated government. For rulers are not a terror to good works but to the evil. Wilt thou then not be afraid of the power? dost thou desire it to be a blessing and not an evil to thee? do that which is good and thou shalt have praise of the same. For he is the minister of God to thee for good. Wherefore ye must needs be subject, not only for wrath but conscience sake.

AFTER asserting the divine origin and the necessity of civil government, in some of the kinds practised by men; the Apostle recapitulates, in our text, the principal duties by which society is united, protected and made happy, and sums up his description in these words, And if there be any other commandment, it is briefly comprehended in this saying thou shalt love thy neighbour p. 7as thyself.—If there be any political duty, not otherwise expressly commanded, we may find it in the great law of christian love; this law directs rulers and subjects in every possible connection, and will make them faithful in their respective places. On reviewing the connection of the chapter, it appears that the Apostle designed our text, as a collection of political maxims, by which society may be preserved, and the great end of government be promoted under whatever form or constitution it subsists: and on further attending to the same maxims, we find they are the essential laws of religion, which were early given to men as a rule of duty, and their present and future well being. I think this is a clear proof, that religion and a well regulated civil government are subjects which cannot be seperated. A good ruler or a good subject will not suffer these laws to go out of his view. Happiness is the great end designed by all social institutions; for this, the laws and duties of religion are enjoined on creatures by the wisdom of their maker; for the same end men have organized government, and defined its powers and duties; both have relation to the social capacities and enjoyments of connected minds, and aiming at the same end, must in a considerable degree procure it by the same means. So far as religion and government deviate from each other, one or the other of them deviates from the nature of men, and the effects of their social relation.

p. 7HAPPINESS cannot subsist without love and justice, between those who are brought into p. 8connection by the supreme providence. The blessedness of a perfect world, and the perfection of divine government, are represented to us by the abundance of these virtues. We have no reason to suppose that systems of virtue or law, essentially different, are necessary for the good government of the heavenly and earthly societies; as they both aim at the same thing, the happiness of rational minds in union with each other. There is not an idea, in the world, more dangerous to society, or more debasing to civil government, than this, that it stands on a basis of human wisdom and will, apart from those great religious obligations, which direct the manner and duties of intercourse in all worlds.

RELIGION, or love, holiness and righteousness, the names by which it is commonly called in the sacred oracles, is the constitution and law of the supreme government, by which the Almighty is glorified, and his creatures connected in blessedness; and the nature of intelligent beings admits not a safe introduction of other principles; depart from these and we act no longer like reasonable men or like christians.

OUR apprehensions of a perfect and glorious society must be defective, as we have not the aid of experience; but in accounting to ourselves for the blessedness and stability of its orders, we always conceive the perfect exercise of religion, as a cause sufficient for the effect. If the laws of religion are sufficient to render the divine government most glorious and happy; p. 9and if the practice of religion will give a future perfection to the heavenly life, why are not the same principles and practice, the strength and safety of men's government in this world. The LORD our GOD governs according to the nature of things, and his administration always ends well; and are not men, when they act for him in the temporary authorities of the world, most like to succeed, to support their own dignity, and be a blessing to others, when they adopt in their administration and act from the same principle.