Foreshadowing the American Revolution
FORESHADOWING THE AMERICAN REVOLUTION:
EDWARD
HOLYOKE STATES THAT THE FORM OF GOVERNMENT ORIGINATES FROM THE PEOPLE--BUT THAT
THEORY ONLY WORKS IF THE PEOPLE HAVE INTEGRITY AND RELIGION
[The
following excerpts from an election day sermon by Edward Holyoke (1690-1769),
preached before Governor Jonathan Belcher, serve
as examples of the political view that both shared--a view of law and liberty
that foreshadowed the ideology of the American Revolution (while demonstrating
that religion was to be respected by government). (Incidentally, Holyoke was
inducted as President of Harvard College in 1737, the following year.) The title
of the sermon by Edward Holyoke was Integrity and Religion to be Principally
Regarded By Such as Design Others to Stations of Public Trust. A Sermon Preached
Before His Excellency Jonathan Belcher, Esq.; His Majesty's Council, and the
Assembly of the Province of the Massachusetts By in New England. On the
Anniversary for the Election of Councilors for Said Province, May 26, 1736.
(Boston, J. Draper, 1736). This material has been excerpted and
occasionally editorial notes have been added.]
[* * * *]
I Prop. That it is the province of some to design others to stations of public
trust.
II Prop. That in this designation they should have a principal regard to their
integrity and religion.
[*
* * * *]
1. A public station is a place of trust.
[* * * * *]
Our
lives and our interest, our civil privileges and immunities, and our religion,
too, are all entrusted in their hands; some one or other of these, every man in
a public station, is in some manner entrusted with, whether he be in a civil or
military post.
[* * * * *]
The peaceable and quiet enjoyment of our interests is entrusted with those who
are in executive place of power; our civil peace is put directly into their
charge, and much of our religion is under their guard and protection.
[* * * * *]
[Note:
The legislature encourages religion:]
By
placing a strong guard about all our religious enjoyments;
By enacting such laws whereby the worship of God may be promoted [. . . .]
By strengthening the hands and encouraging the hearts of such as are properly
the ministers of religion.
[* * * * *]
[Note: Subjection is due to rulers because it is the will of God:]
I
mean not by these texts, so often abused to that purpose, to recommend the
senseless doctrine of passive obedience and nonresistance; a doctrine calculated
for none but a nation of slaves.
[* * * * *]
All
forms of government originate from the people; that is, God in his Providence
has influenced them; some to fix upon one form of government, and some upon
another.
[* * * * *]
While
some reserve the greatest part of the power to themselves, others invest some of
the nobles and great families among them with that trust, while others choose to
submit themselves to a monarch, and delight in one supreme magistrate or head
over all the estates of the realm.
[* * * * *]
As these forms then have originated from the people, doubtless they may be changed whensoever the body of them choose to make such an alteration in their state.
[* * * * *]
And this principle lies in the foundation of that wonderful REVOLUTION
[.
. . .] in which [the] illustrious family [of] KING WILLIAM the Third (of
immortal memory) took the wisest measures [. . . .] to establish the succession
of the British Crown.
[* * * * *]
This trust which God is committing unto kings, and by them to
all that are in stations of trust subordinate to them, is to be used for good
and the happiness and welfare of that people among whom they exercise their
authority.
2. It is the province of some to design others to these stations of public trust.
For as the body natural [. . . .] is not one member but many, so it is also in
the body politic, and God has set the members every one in this body (as well as
the body natural) as it has pleased Him.
[*
* * * *]
So it is the province of the king [. . . .] because he is the
supreme magistrate, to appoint others to office [. . . .] so he delegates his
power and authority to the governors who are sent by him, and set over any
people, to represent among them his person, to execute in his stead, a great
part of the regal power [. . . .]
And such is the power which the electors this day are
invested with by the Royal Charter, to choose one part of our legislature, and
with the approbation of His Majesty's representative, to design them to a place
of very great trust.
[* * * *]
II. Prop. That in this designation, they shall have a
principal regard to their integrity and religion.
[* * * *]
I.
[. . . .] What we are here to understand by integrity.
By
integrity then I understand, that natural turn of the mind which disposes a man
to act steadily and uniformly in all his conduct [. . . .] whether public or
private.
[*
* * *]
II. What we are to understand by religion.
[* * * *]
[. . . .] that the man of religion is one that fears God and keeps His
commandments.
[* * * *]
[Note: Not only the professed Christian:]
[.
. . .] but the man of true [and] vital religion; the man who has the interest of
religion at his heart, as well as upon his tongue: The man that acts from a
principle of divine grace in the soul [. . . .]
[* * * *]
Such
then as are in public station ought to be men of a good understanding,
knowledge, and wisdom.
[* * * *]
[. . . .] such ought therefore to be men of political knowledge, knowing and
understanding in the laws of their people, and well acquainted with the
constitution and interests of that civil polity and government in which they act
their part.
[* * * *]
From
thence [religion] proceeds firmness and stability in all public counsels and
debates: and the patriot, if he be a man of true religion, always speaks his
mind freely, [. . . .] when he thereby keeps a good conscience.
[* * * *]
[. . . .] because a moderate degree of these natural qualities, when they are
well balanced with integrity and religion, is much more likely to procure the
welfare and happiness of a people, than the highest degrees of these natural
powers when they are without the moral.
[*
* * *]
We find then that those that had the character of good rulers have made this
their care, to put such in places of trust as were men of religion and [having]
a strict regard to the law of God.
[* * * *]
As the ultimate and general end of all the actions of men, and so of government,
ought to be the glory of the Divine Being, so the next and more immediate end is
the happiness of the people.
[* * * *]
Which, if they [rulers] design the interest and welfare of a people, they do not
when they dispose of the offices of public trust to such as are not men of
integrity and religion, because such [. . .] will by no means answer to that
trust reposed in them
[.
. . .] [having not the qualities] which are always necessary to the weal
[welfare] and prosperity of such as they govern.
[* * * * *]
Qualities
productive of the public weal [welfare], which are the genuine effect of
religion: [. . .]
1. Integrity and uprightness.
2. Courage and fortitude.
3. Largeness of heart productive to a public spirit.
4. Justice and righteousness.
[* * * *]
[Integrity:]
Such an one speaks what he means, and his words truly disclose the intent of his
heart. [. . .] And it is not to any disadvantage which will accrue to him by his
faithfulness that will make him forfeit his integrity.
[Note: This follows from religion--"the rule of his life"]
[* * * *]
[Integrity:]
And
it appears in all his actions, and it is impossible to warp him from his duty to
God and the trust that is reposed in him [. . . .]
[* * * *]
The man of true integrity acts always under a sense of his duty to God [. . . .]
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