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and happiness, is such an indication of the divine pleasure, that there should be government, as cannot be gainsay’d nor resisted.

      Only it must be remembred here, a distinction ought always to be made between government in its general notion, and particular form and manner of administration. As to the latter, it cannot be affirmed, that this or that particular form of government is made necessary by the will of God and reason of things. The mode of civil rule may in consistency with the public good, admit of variety: And it has, in fact, been various in different nations: Nor has it always continued the same, in the same nation. And one model of government may be best for this community, and another for that; nay, that model which may be best for the same community at one time, may not be so at another. So that it seems left to the wisdom of particular communities to determine what form of government shall take place among them; and, so long as the general ends of society are provided for and secured, the determination may be various, according to the various circumstances, policies, tempers and interests of different communities.

      And the same may be said of the manner of vesting particular persons with civil power, whether supreme or subordinate. This is not so fix’d by the divine will, as that all nations are obliged to one and the same way of devolving the administration of rule. The supreme authority in Israel, ’tis true, from which, of course, all subordinate power in that state was derived, was settled by God himself on David, and entail’d on his family to descend in a lineal succession. But it does not appear, that this was ever intended to be a rule obligatory on all nations of the earth: Nor have they kept to it; but have varied in their manner of designing persons for, and introducing them into, the several places of civil trust. And this seems to be a matter alterable in its nature, and proper to be variously determined according to the different circumstances of particular nations.

      But ’tis quite otherwise in respect of government itself, in its general notion. This is not a matter of meer humane prudence, but of moral necessity. It does not lie with men to determine at pleasure, whether it shall or shall not take place; but, considering their present weak, exposed and dependent condition, ’tis unalterably right and just there should be rule and superiority in some, and subjection and inferiority in others: And this therefore is invariably the will of God; his will manifested by the moral fitness and reason of things.

      And the will of God, as discovered in the revelations of scripture, touching government among men, perfectly coincides with his will primarily made known, upon the same head, by the constitution of things: Or rather, ’tis more clearly and fully opened. For kings, and princes, and nobles, and all the judges of the earth, are here represented^* as reigning and ruling by God: Yea, they are stiled, the ministers of God†; and the powers that be are declared to be ordained of God‡: And, upon this consideration, subjection to them is demanded, for conscience sake* and whosoever resisteth, is looked upon as resisting the ordinance of God.† From all which it is apparent, there is no more room to dispute the divinity of civil rule upon the foot of revelation, than of reason.

      And thus we have seen, not only that some among men have rule over others, but that it is reasonable in itself, and agreable to the will of God, it should be so.

      And ’tis easy to collect from the whole, the true design of that power some are entrusted with over others. It is not merely that they might be distinguished from, and set above vulgar people; much less that they might live in greater pomp, and be revered as gods on earth; much less still that they might be in circumstances to oppress their fellow-creatures, and trample them under their feet: But it is for the general good of mankind; to keep confusion and disorder out of the world; to guard men’s lives; to secure their rights; to defend their properties and liberties; to make their way to justice easy, and yet effectual, for their protection when innocent, and their relief when injuriously treated; and, in a word, to maintain peace and good order, and, in general, to promote the public welfare, in all instances, so far as they are able. But this leads me to the next head of discourse, which is what I have principally in view; viz.

      II. Those who rule over others must be just, ruling in the fear of God. Here I shall distinctly say,

      I. They must be just. They ought to be so in their private capacity; maintaining a care to exhibit in their conduct towards all they are concerned with, a fair transcript of that fundamental law of the religion of Jesus, as well as eternal rule of natural justice, “all things whatsoever ye would that men should do to you, do ye even so to them.” But private justice, tho’ necessary in all, yet is not the virtue here especially intended. The injunction respects those who rule over men; and ’tis as magistrates, not private members of society, that they are required to be just.

      And this duty includes in it more than a negation of unrighteousness. ’Tis not enough that rulers are not unjust; that they don’t betray the trusts reposed in them; that they don’t defraud the public; that they don’t oppress the subject, whether in a barefac’d manner, or in a more covert way; by downright violence, or under the cloak of law: ’Tis not enough, I say, that rulers don’t, in these and such like ways, pervert judgment and justice; but, besides all this, they must be positively righteous. Being possess’d of an inward, steady, uniform principle of justice, setting them, in a good measure, above the influence of private interest, or party views, they must do that which is equal and right, in their various stations, from the king in supreme, to the lowest in authority under him.

      It would carry me too far beyond the hour assigned me, should I make a distribution of rulers into their several ranks, and mention the more special acts of justice respectively required of them. I shall therefore content my self with speaking of them chiefly in the collective sense; pointing out, under a few general heads, some of the more important articles wherein they should approve themselves just. And they are such as these.

      1. They must be just in the use of their power; confining it within the limits prescribed in the constitution they are under. Whatever power any are vested with, ’tis delegated to them according to some civil constitution. And this, so long as it remains the constitution, they are bound in justice to conform themselves to: To be sure, they ought not to act in violation of any of its main and essential rights. Especially, is this an important point of justice, where the constitution is branched into several parts, and the power originally lodged in it, is divided, in certain measures, to each part, in order to preserve a ballance in the whole. Rulers, in this case, in either branch of the government, are bounded by the constitution, and obliged to keep within the proper limits assigned them; never clashing in the exercise of their power, never encroaching upon the rights of each other, in any shape, or under any pretence whatever. They have severally and equally a right to that power which is granted to them in the constitution, and to wrest it out of each other’s hands, or to obstruct one another in the regular legal exercise of it, is evidently unjust. As in the British constitution, which devolves the power of the state, in certain proportions, on King, Lords and Commons, they have neither of them a right to invade the province of the other, but are required, by the rule of righteousness, to keep severally within their own boundaries, acting in union among themselves, and consistency with the constitution. If the prerogatives of the King are sacred, so also are the rights of Lords and Commons: And if it would be unjust in Lords or Commons, to touch, in any instance, the prerogative of the crown; so would it be in the crown, to invade the rights, which are legally settled in Lords and Commons: In either of these cases, the law of righteousness is violated: Nor does the manner in which it is done make any essential difference; for, if one part of the government is really kept from exerting it self, according to the true meaning of the constitution, whether it be done openly, or by secret craft; by compulsion or corruption, the designed ballance is no longer preserved; and which way soever the scale turns, whether on the side of sovereignty, or popularity, ’tis forced down by a false weight, which, by degrees, will overturn the government, at least, according to this particular model.

      And the case is just the same in all dependent governments, as in those whose power originates in themselves: Especially, where the derived constitution, like that of Great-Britain, is divided into several ruling parts, and distributes the granted powers and priviledges severally among these ruling parts, to each their limited portion. The constitution is here evidently the grand rule to all cloathed with power,

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