The Origin and Ends of Civil Government

A true Copy of Record, Examin'd,

By GEORGE WYLLYS, Sec'ry.

ELECTION SERMON.

II. CHRONICLES IX.8.

Blessed be the Lord thy God, which delighted in thee, to set thee on his throne, to be king for the Lord thy God: because thy God loved Israel to eStablish them forever, therefore made he thee king over them, to do judgment and justice.

GOVERNMENT is from God. It may be traced to the first visit he made to our world after the aposstacy. * But no particular form hath an exclusive claim to be of devine origin. The first form was patriarchal. This naturally arose from the then state of the world. For a time it was sufficient. It probably continued till the deluge; but was found too weak even before that event. The "earth was filled with violence." When the world was repeopled, and the life of man reduced, government gradually put on other forms.

p. 6The only political system expressly instituted by heaven was that of the Hebrews, which was a republican theocracy; a form in many respects diverse from every other, and to the nations in general impracticable. The change which took place in their constitution, which in process of time became a monarchy, was of themselves; permitted indeed, but no approved of God. It was reckoned of him among their rebellions.

THERE are circumstances in which monarchy may be requisite; and from the beginning the nations have been permitted of God to mould civil government into what form they pleased, in order to suit it to their state. Nor was it any part of Christ's design to make changes in the civil establishments of the nations. Christianity was intended to be the religion of the world. The time is coming when it will embrace all nations. What may then be their political state doth not yet appear.

DEEP depravity involves the principles of servitude. No people sunk in by utalizing vice can long be free. Such was the state of the Romans at the beginning of the gospel day. Civil liberty, the pride and glory of their ancestors, had expired: It's dying struggles had been violent. They had turned a large of the habitable globe into a feild of blood. In defence of liberty, noble, but ineffectual had been the exertions of virtuous individuals. Arbitrary power was established. The gracious design of heaven then opening of the world, required for some ages, the continuance of the empire, in all its vast p. 7extensions, that Syria in particular should remain a province of it.

p. 7THESE considerations enable us to account for subjection to the Roman government enjoined on the first Christians, without our thence infering the divine right of kings. From temper and circumstances of every people the genius of their government naturally arises.

"THE MOST HIGH ruleth in the kingdom of men." This is intimated in the text. When the queen Sheba had seen the order and equity of Solomon's administration; and the happiness of his people, she thus proclaimed her admiration of the providence of God in the elevation of so wise a prince. Blessed be the Lord, thy God, who delighted in thee, to set thee is throne, to be king for the Lord thy God: because thy God loved Israel, to establish them forever, therefore made be thee king over them, to do judgement and justice.

THAT all power belongs to God, and is derived from him, is doubted only by those "who say in their hearts there is no God. [Psal. xiv.1.] He doth according to his will in the army of heaven, and among the inhabitants of the earth; none can stay his hand." [Dan. iv.35.] He makes use, however, of creatures in the government of the moral world, as he doth of second causes in the natural. Men are his vicegerents in the government of one another. But who shall hold the reins, and in what manner they shall be committed into their hands, is ordered by God's counsel and providence. Natural causes concur and are p. 8made the means of raising up one and putting down another; especially of placing such in authority, as are fitted to answer the designs of the MOST HIGH, whether of mercy or judgment, but all are overruled of him. Without infringing on human liberty his design are accomplished, and his purposes stand. Second causes subserve the views of the great first cause, and eventually fulfil his pleasure. The supreme ruler makes use of what instruments he pleases. In the government of nations be often employs the most abandoned of mankind. The perfection of divine wisdom in the providential government of the world will ultimately appear in overruling the wickedness of men, especially of princes, to subserve God's wise and holy purposes.

p. 8THE ways of providence often appear to us dark and confused, "We may wonder with great admiration." But why? They are only some small detached parts of the divine scheme which fall under our inspection; and of those our knowledge is partial and quite imperfect. But in God there is no darkness. With him all is order and harmony. When the mystery of God is finishied, we shall see that there is no error in his administration.

FARTHER: Good civil government is a token of God's love to a people: Because thy God loved Israel, therefore made be thee king over them.

IN the language of Scripture a king often signifies a form of government, or the polity of a nation. The requisites to good government are principally a good constitution and a good administration.

p. 9OF all national blessings none is more valuable than the establishment of a good constitution. Government hath generally been the result of necessity. A little attention is sufficient to shew its origin; why the regal form hath been the most common; and how it hath almost universally become oppressive.

WHEN, from the brevity of life and increase of population, patriarchical authority was found too weak to restrain the lusts and regulate the jarring interests of mankind, other measures for seccurity became necessary. Then the weak took shelter under the protection of the strong. Every one found it necessary to attach himself to, and make a common interest with, some powerful leader—unless where numbers had the precaution to unite for mutual safety, electing their chiefs, and agreeing in some general rules and regulations for the common advantage. This produced republics. But few took precaution for safety beyond what the strength of their families and immediate connections afforded, till they saw the necessity of more powerful protection; and then they resorted to the nearest chieftain, from whom they might hope for temporary security, in return for which they became in a manner necessarily the instruments of extending their authority, and otherwise gratifying their ambition or selfishness.