the verge of their power: The impracticability of the human species continuing to be one society for the purpose before mentioned, makes it necessary and fit they should form into distinct and separate societies, and erect civil government in them for that end.
Upon the same principle, still, the natural [11] rights of one society being invaded by the superior power of another, so long as the former are unable to assert their freedom, it is morally fit they should receive laws from the latter tending to their happiness, as being the best means in their power to promote it, rather than admit a state of anarchy, big with confusion and every evil work: But from these circumstances it is morally fit they should rescue themselves whenever it is in their power, only it may be as fit to use caution, that by such attempts they do not plunge themselves the deeper into distress.
The obligation mankind are under to civil government, in some form, as essential to their happiness in the present state, and perhaps not without its influence upon their happiness in a future, is not only deducible from the natural constitution of things, but also supported by written revelation; in which it is represented as greatly tending to their good, and therefore an ordinance of the great benefactor of the world, whose tender mercies are over all his works. In the epistle to the [12] Romans, the civil power is expressly said to be of God, to be ordained of him, and the civil ruler to be the minister of God for good.
The line, indeed, between one society, and another, is not drawn by heaven; nor is the particular form of civil government; as whether it shall be conducted immediately by the whole society, or by a few of their number, or if by a few, who they shall be, expressly pointed out; but, as mankind are rational and free agents, these are left to their determination and choice; only herein they are restricted by those rules which arise from the moral fitness of things productive of the general good, which they are ever bound invariably to observe.
Nor does the sacred story of the Hebrew polity militate against the established order of things relative to civil government among men. The theocracy of the Jews, was an extraordinary vouchsafement of God to that particular nation, but not counter to, or designed to alter, the general constitution of mankind.
[13] The right the supreme ruler of the world has to bestow favours upon some out of the common course of things, while others are left in the enjoyment of their natural privileges, can, in reason, no more be doubted, than his right to create one being superior to another; for, though unknown to us, that, as well as this, may be in the original plan for the communication of happiness.
The ecclesiastic, and civil polity of the Jewish nation, being under the immediate direction of God himself, was not only a signal favor to them, but also designed to answer very important purposes in his government of mankind.
Their civil polity coincided with the fitness of society, and civil government among men, in all their salutary effects; but the extraordinary manner, in which it was conducted, was never exhibited as a pattern to the other nations of the earth; but they were still left to judge for themselves, as to the form of civil government, within their power, that [14] might be most subservient to the public good.
That this peculiar form among the Jews was not designed to be perpetual appears probable, from the particular directions early given, by Moses the servant of the Lord, to regulate the administration of a king that should, from among themselves, in future time, be set over them; and also by the revolution that in process of time ensued by more than the divine permission. After which the civil state of the Jews symbolized with the civil state of other nations.
The Deity’s condescending to be, in a political sense, king in Israel, being a signal favor to them, as hereby they had a civil government better adapted to their circumstances, and better contrived to promote their welfare, than they could have had by all the wisdom of man, it must have been impiously ungrateful to reject him in that character, and desire that one of the imperfect sons of men should be their supreme ruler; and therefore deserving [15] the severe reprehension given them, by the prophet, under the direction of God himself.
But though their inadvertent and rash desire was such an ungrateful resignation, and just forfeiture of the special favor they enjoyed, that God saw meet to discontinue it, and to chastize them for their wickedness therein, yet he did not withdraw the protection and blessing of his providence from them in the exercise and enjoyment of the rights and privileges common to human nature. And if the alteration made at their desire, the extraordinary vouchsafement of the Deity apart had not been agreable to the natural constitution of mankind, and fit in the relation of things, it is not easy to conceive how he should so far countenance the thing as to be active in setting kings over them: And not only direct them on their choice, but also prescribe rules for the regulation of such an office, and express his approbation of, and afford his blessing to those who formed their administration according to them.
[16] The difference between them, now, and the other nations seems chiefly to have arisen from their religious state; which indeed had still some kindly influence upon their civil. In the exercise of their natural constitutional rights relative to civil government, it was no doubt fit to seek direction from him by whose providence kings reign. Their expectation of immediate direction from heaven was founded on the peculiar gracious dispensation they were under; and therefore the like could not be expected by any other nation.
No set of beings can, in reason, suppose themselves wiser than their maker; but must think that to which he directs to be wisest and best; and, therefore, when they have certain notice of his pleasure respecting any transaction of theirs, both duty and interest urge them to a compliance. And what nation of men on earth, in the exercise of this natural right, unalienable to any mortal, would not be glad of immediate indubitable direction from heaven? But when [17] these special directions are not obtainable, as according to the natural constitution of mankind they are not, the affair being so important to society, and the happiness of the whole so intimately connected with it, it is fit that they should first implore the influence of providence, which may be real, though not immediate and sensible; and then transact it in the exercise of that liberty wherewith the creator has made them free.
Ezra’s advancement to the government over the Jews did not, indeed, originate from their election, but from the civil power of that nation to which they were then in subjection; but yet, as their circumstances would not admit of their exercising all the rights of a free state, it became fit that they should chearfully acquiesce in that appointment to promote their happiness, as it was the best method in their power.
They were now emerging from the lowest state of depression; for seventy years they had been unable to break the [18] iron yoke of captivity, and to assert their national freedom. But under the favor of Cyrus part of the nation had returned to their own land, and were laying anew the foundations of the commonwealth of Israel. Their dependence on a foreign power, not only for permission to return to the land of Palestine, but also for protection in the re-settlement of it, made it evidently their duty to submit to a deputation from that power, with a view to promote their welfare.
And Ezra’s being sent from the Persian Court, with ample commission to settle affairs among them, ecclesiastic, and civil, according to their pristine form, was no doubt highly agreable to them, as he was of their own nation, and his qualifications were so adequate to the important trust, for he was a ready scribe in the law of Moses, and well understood the magna charta of their constitution; and also as he was a man of great piety, and virtue, and ardently disposed to advance the interest of his nation: Who therefore could be more welcome, [19] who more likely to put things into a proper situation, and to promote the welfare of the community; the only worthy end of government?
The kind reception he met with appears, in part, from the early application made to him respecting illegal marriages in vogue among them, to which, the words I have read immediately refer.—, The story shows how ready he was to exert himself for their good; his known character points out his qualifications for the purpose; and the united efforts of the people with him, to this end, with an acknowledgement of his authority, are expressed in the text: Arise, for this matter belongeth unto thee, and we will be with thee; be of good courage, and do it. And if we may be indulged to take this instance as a specimen of Ezra’s