A Sermon Preached at Cambridge

Province of MASSACHUSETTS-BAY. In COUNCIL, May 30. 1771.

THO'S FLUCKER, Secr'y.

An ELECTION-SERMON.

SUBMIT yourselves to every ordinance of man for the Lord's sake: Whether it be to the King as supreme; or unto Governors, as unto them who are sent by him, for the punishment of evil-doers, and for the praise of them that do well.

For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.

THE great and wise Author of our being, has so formed us, that the love of liberty is natural. This passion, like all other original principles of the human mind, is, in itself, p. 6perfectly innocent, and designed for excellent purposes, though, like them, liable, through abuse, of becoming the cause of mischief to ourselves and others. In a civil state, the genius of whose constitution is agreeable to it, this passion, while in its full vigor, and under proper regulation, is not only the cement of the political body, but the wakeful guardian of its interests, and the great animating spring of useful and salutary operations; and then only is it injurious to the public, or to individuals, when, thro' misapprehension of things, or by being overballanced by self-love, it takes a wrong direction.

CIVIL and ecclesiastical societies are, in some essential points, different. Our rights, as men, and our rights, as christians, are not, in all respects, the same. It cannot, however, be reasonably supposed, but that this useful and important principle, must, in its genuine influence and operation, be friendly to both: For although our Saviour has assured us, his kingdom is not of this world; and it be p. 7manifest from the Gospel, which contains its constitution and laws, that his subjects stand in some special relation, and are under some peculiar subjection to him, distinct from their relation to, and connection with civil societies, yet we justly conclude, that as this divine polity, with its sacred maxims, proceeded from the wise and benevolent Author of our being, none of its injunctions can be inconsistent with that love of liberty, he himself has implanted in us, nor interfere with the laws and government of human societies, whose constitution is consistent with the rights of men.

p. 7CHRIST came to set up a kingdom diverse, indeed, from the kingdoms of this world, but it was no part of his design to put down, or destroy government and rule among men. He came to procure liberty for his people, and to make them free, in the most important sense, yet not to exempt them from subjection to civil powers, or to dissolve their obligations to one another, as members of political bodies.

p. 8As to things of this nature, all ecclesiastical constitutions and laws, as coming from GOD, must leave men just as they were; because all civil societies, founded on principles of reason and equity, are, as well as the peculiar laws of Chistianity, agreeable to the Deity, and certainly, intimations from the all-perfect mind, cannot be contradictory.

THESE things, seem not to have been rightly apprehended, and well understood by men, at all times and in all places. The Jews, some of whom were early proselyted to the christian faith, had imbibed high notions of their liberty, and superiority to all others, as the peculiar people of GOD; and were loth to own subjection to the Romans, as a civil state, when they were actually under their dominion. And some converts from among the Gentiles, tho' they had not these national prejudices. yet from their subjection to Jesus Christ, as their King and Ruler, and, as 'tis probable, from mistaking the meaning of some apostolic declarations, asserting p. 9their freedom, as christians, disclaimed likewise all human authority over them.

MEN of this cast, gave no small trouble both to Church and State, in the early days of the Gospel. Of such the Apostle Peter speaks where he says—They despise government: Presumptuous are they. Self-willed, they are not afraid to speak evil of dignities. [2 Pet. II. 10.]

SUCH men as these, and their seditious, turbulent behaviour, I doubt not, this same Apostle had in view, when he delivered the instructions in my text, by which he endeavoured to guard christians against their evil practices.

BUT, as all authority, demanding submission, and all submission, due to such authority, are likely to be best understood, by having these things reduced to their first principles;—by having the foundation of such authority fairly produced, and its just boundaries, which must be the measure of submission due to it, clearly marked out: And as such submission is most likely to be duly yielded, p. 10by having the reasons and motives thereof plainly exhibited, so these are things which seem here aimed at by the Apostle. Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the King as supreme; or unto Governors, as unto them who are sent by him for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

p. 10IN these words he gives us a compendium of civil government; representing its origin and great design; that submission, or obedience which is due to it; and the true principles from which such obedience should flow.

UPON this general view of the subject, it is obvious, that if handled with any degree of propriety, it may offer useful instructions, both to Rulers, and those under their government.—A modest attempt to do this, will not, it is hoped, be p. 11disagreeable to this respectable audience, by whom I ask to be heard with patience and candor.

THE FIRST thing offered to our consideration is, the ORIGIN of civil government, from whence all authority in the state must take its rise. And this is said to be from man. Submit yourselves to every ordinance of man, &c. More intelligibly, perhaps, it might be rendered, "to every human Institution or appointment." And this may be justly understood, as having respect to every kind of civil government, under whatever form it is administred:—It is the ordinance,—the institution or appointment of man.