were greatly injured, and oppressed by some of their executive officers: Bribery, which ought to be the abhorrence of all ranks, had corrupted the seats of judgment, and rendered their persons and property insecure, and without the protection of law. Of this they complained, and made it the ground of their request for a king to judge them like all the nations—And however the Israelites might be guilty of great weakness and folly, as they certainly were, in desiring, on this account, to depart from a form of government, in which God himself presided, and wherein they might have had all their grievances redressed; and to adopt one similar to that of other nations;—and how far soever God might grant [11] their desire, as a punishment of their ingratitude, yet, as it appears from Jacob’s blessing on the tribe of Judah, not to mention other things, it was in the divine plan, or permission at least, that the Jews, in future time, should come under the governance of earthly kings, it is no improbable conjecture, that prevailing wickedness, and corruption among some in high station at this period, was the occasion of God’s so readily complying with this request.
The passage, however, which stands at the head of our discourse, supposes the people to be judges of the good or ill effects of administration;—and as the wise king of Israel is the author, it may, perhaps, have the more weight.—“When the righteous are in authority, the people rejoice.”—They are sensible of their own happiness in having men of uprightness, honor and humanity to rule over them—Men, who make a proper use of their authority—who seek the peace and welfare of the whole community, and govern according to law and equity, or the original rules of their constitution.—“But when the wicked beareth rule, the people mourn”—they are dissatisfied and grieved when [12] contrary to reasonable expectation, and the design they had in forming into civil society, it turns out, as the history of states and kingdoms authorises us to say it often does, that their rulers possess opposite qualities—are inhuman, tyrannical and wicked; and instead of guarding, violate their rights and liberties.
The great end of a ruler’s exaltation is the happiness of the people over whom he presides; and his promoting it, the sole ground of their submission to him. In this rational point of view, St. Paul, that great patron of liberty, speaking of the design of magistracy, hath thought fit to place it—“he is the minister of God to thee for good”—But God’s minister he cannot be, as a ruler, however he may be in another capacity, nor is subjection required, on any other principle—his making the prosperity of the state the great object 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