of his laws, and other measures of government, is his only claim to submission: Nor will any one deny that his doing so, and attending diligently to this very thing, binds the conscience of subjects, and makes obedience their indispensible duty. But obedience on the contrary supposition, is so far [13] from being enjoined on them, that it argues meanness of spirit, and criminal servility, unless their circumstances are such as to make subjection a duty, on the foot of prudence, when it is not so in any other view.
The measures which rulers pursue, are generally good or bad, promotive of the public happiness, or the contrary, as are their moral characters. The observation of our text is grounded on the truth of this assertion, though it ought to be acknowledged, that there have been wicked rulers, such as Nero, and others of later date, who, for a while, have governed well.
Whether righteousness is to be restricted meerly to the virtue of justice, or considered as comprehensive of the entire character of piety and religion, where it is said, as in the place before us; “when the righteous are in authority, the people rejoice”; it may justly be affirmed that men of such a character are by far the fittest, other accomplishments being equal, to be entrusted with the civil interest of a community; and the people are the most likely to feel the salutary effects of government, and be happy in their administration.
[14] Religious rulers are, in every view, blessings to society; their laws are just and good—their measures mild and humane—and their example morally engaging.
Veneration for the authority of the supreme ruler of the world, prevailing in their hearts, is the most effectual security of affection to the public, which is a qualification absolutely indispensible—it inspires them with principles of equity and humanity; it begets the deepest concern in all their acts of government, to answer the great intention both of God and man, in their institution, and renders them truly benefactors to mankind.
It is, however, natural to suppose, every quality necessary to the constituting a good ruler, is comprehended in the term—righteous—the observation would not, otherwise, be without exception.—The interest of a people is not always so well served by a ruler meerly of a religious character, as it would be by the addition of other qualities.—Religion, indeed, ought ever to be esteemed as an indispensable recommendation to public trust; but other qualifications are also requisite, and must be [15] joined, to afford reasonable expectation of happiness to a community, from the exercise of authority.
There does not appear to be a like reason for supposing the want of every other qualification, as that of righteousness, in the wicked ruler, to make him incapable of governing well.—He may have many and great endowments in other respects—capacity, and address—but if he has no religion—if he is immoral and vicious, unawed by him whose kingdom ruleth over all; he is commonly unfit to have the care and direction of the public interest,—If there have been instances of good government under the conduct of rulers of vicious characters, there have been also too many of a contrary sort to make it eligible or safe, to put confidence in such. To whatever lengths natural benevolence, desire of fame, education, love of power, and the emoluments of place, may be supposed sometimes to carry men, in acting for the public advantage, it is certain, and in several, it has been sadly verified, that these are feeble motives—principles, that can give no security of lasting happiness to a people, where the superior invigorating aids of religion are wanting.
[16] The vices of a ruler pervert the due exercise of his authority, to the disadvantage of the community; and mark his public conduct with oppression and ruin. And we are not to think it strange, if the people fall into perplexity and mourning in consequence.
It is the character of one who is exalted from among his brethren, to rule over men, drawn by God himself, the Almighty guardian of the Rights of mankind—that he “must be just, ruling in the fear of God.”
The safety of society greatly depends on the good disposition of rulers, and the regard they have to equity in their measures of government. If they rule in the fear of God, they will make his laws their pattern in framing and executing their own.
Administration in every mode of government, is a point of the most weighty importance to subjects.—Absolute monarchies, or such forms of government as have the powers of the state lodged in the hands of a single person, tho’ generally dangerous to the Rights and Liberties of [17] mankind, and too often have proved so to recommend them to the choice of a wise people, have, notwithstanding, when the reigning Prince has supported the character of religion, been the source of great peace and security to the public.
But the effects have been different—distress and misery introduced into society, under the administration of one whose moral qualities have been of another complexion.
The same is true as to consequences, in those governments, where the whole power legislative and executive, is deposited with a few.—Good or evil ensues to the community, according as the exercise of their authority coincides with the eternal rules and laws of reason and equity, or the contrary.
In a mixed government, such as the British, public virtue and religion, in the several branches, though they may not be exactly of a mind in every measure, will be the security of order and tranquility—Corruption and venality, the certain source of confusion and misery to the state.
[18] This form of government, in the opinion of subjects and strangers, is happily calculated for the preservation of the Rights and Liberties of mankind.—Much, however, depends on union; and the concern of every part to pursue the great ends of government.
When each department centre their views in the same point, and act in their proper direction and character, as the ministers of providence, for the promotion of human happiness, things go well—the Rights of the people are secured, and they are contented—gladness fills their heart, and sparkles in their countenance!
But there may be a failure in some one or more of the governing parts, in respect to public measures, and the art of governing.—And when this happens, though it be but in one, since each part is strictly necessary to constitute the legislative body—it greatly wounds the state—embarrasses affairs—and is productive of general uneasiness and discontent.—The people soon feel inconveniences rising from jarrs and interference among their rulers—and as they have an indubitable right, they take [19] it upon them, to judge what, and how far any thing is so, and where to fix the blame.
In such a government, rulers have their distinct powers assigned them by the people, who are the only source of civil authority on earth, with the view of having them exercised for the public advantage; and in proportion as this worthy end of their investiture is kept in sight, and prosecuted, the bands of society are strengthened, and its interests promoted: But if it be overlooked, and disregarded, and another set up as the object of their pursuit; we will suppose it should be, but by one of the supreme branches, or, indeed, by a single member of any, who happens to be of leading influence and great abilities, it will go far in making a schism in the body.—Calamity and distress may be expected, in a measure, to ensue—We need not pass the limits of our own nation for sad instances of this.—Whether, or how far, it has also been exemplified in any of the American colonies, whose governments, in general, are nearly copies of the happy British original, by the operation of ministerial unconstitutional measures, or the public conduct of some among ourselves, is not for [20] me to determine: It is, however, certain, that the people mourn!—May God turn their mourning into joy! and comfort them, and make them rejoice from their sorrow!—
Rulers are under the most sacred ties to consult the good of society. ’Tis the only grand design of their appointment. For the promotion of this valuable end, they are ordained of God, and cloathed with authority by men.
In a state of nature men are equal, exactly on a par in regard to authority; each one is a law to himself, having the law of God, the sole rule of conduct, written on his heart.
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