Civil Rulers an Ordinance of God

GEORGE WYLLYS, Secr'y.

An Election Sermon.

ROMANS XIII. 4.

FOR he is the minister of GOD to thee for good.

AS man was formed a sociable creature, capable of the delights and advantages of social life; to be enjoyed in pursuing his own good, with that of others at the same time; consequently, his happiness in degree must consist, in the exercise of those social virtues essential to his nature. And that these may be gratified, there must be opportunity had therefor. Which is obtained in some measure, by men's forming into society and connections; each individual p. 6becoming a member of the community; whereby, they may be mutually serviceable to each other; and promote the good of the whole collectively.—For the strength of each member united, forms the strength of the whole body: designed for general security and publick happiness. And capacitates all, both rulers and subjects, to serve GOD and their generation, better than their condition would permit them to do, while unconnected individuals.

THIS appears to be an obvious dictate of nature. For 'tis supposed that all, even the most ignorant and barbarous nations on earth, entirely destitute of the light of divine revelation, are under at least, some general political rules of government. Nor can a people subsist in a vicinity, with any tolerable safety without it. For 'tis observed, that a state of mere anarchy, is a state of perpetual war; where no security, or social happiness can be expected.

VARIOUS are the forms of civil government, that have obtained in different countries, through successive ages. 'Tis evidently the will of GOD, and agreeable to the nature of man, to form into societies; not only of a religious, but likewise p. 7of a political nature; for mutual good and publick benefit. But he has not been pleased to give us the particular form of it, to be perpetually observed by all generations. This appears to be left among the discretionaries to the sons of men. As all are born free, therefore antecedent to all combinations, no one has an inherent, independent, underived power and right of dominion over his neighbour.

p. 7BUT in an unconnected state of independent liberty, nothing forbids a people, by mutual consent incorporating, and becoming a body politick, consisting of rulers and subjects; which is comprised in the idea of civil government. And the subjects may give up of their rights, liberties and properties; and put all that power into the hands of the rulers, so far, as is necessary to answer the good ends of government: the publick safety and happiness. And when this is done by free consent, and mutual compact, it becomes the moddle of government—the band of society:—it limits the power of the rulers—secures the rights of the people—is the standard of justice for rulers, and subjects—and the regulating measure of duty to both, mutually.

p. 8THERE is (probably) no human form of government on earth, free of all possible inconveniencies. And perhaps no one form can sute the state and genius of every nation (if of any one) at all times. Which probably is one reason of that multifarious government that obtains in the world of mankind.

BUT, the British legislature, consisting of three branches; to check, moderate, and temper each other; it is imagined is preferable to any other, we have the knowledge of. GOD grant, the British constitution may long continue!—the just claims of the crown and subject, be mutually acknowledged, and fully enjoyed: without which the good ends of government may not be looked for.

WHEN men in free states, (under the directing and disposing providence of GOD) are, by the suffrages of electors, put into seats of power and government, (so far as it corresponds with the divine will,) GOD as it were ratifies it; whereby they become civil ministers of GOD: and as such are to be acknowledged, and treated by the subjects.

p. 9THUS the context: Let every soul be subject unto the higher powers. For there is no power, but of GOD: the powers that be are ordained of GOD. Whosoever therefore resisteth the power, resisteth the ordinance of GOD. But lest any should be filled with unnecessary apprehensions from the civil sword, St. Paul adds, wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. For civil power, as an ordinance of GOD, was never designed to hurt the innocent; but to protect and defend them; as well as to punish offenders. For as in the text he (that is the civil magistrate) is the minister of GOD to thee for good. As this will be the effect and consequenct of wise government, duly exercised, and chearfully submitted to for consceience sake.

p. 9THE words thus introduced, invite our attention to three things.

I. CIVIL rulers are an ordinance of GOD. —He is the minister of GOD.

II. THE subject, concerning and over whom, civil government is to be exercised; i.e. the people under government. For he is the minister of GOD to thee.

p. 10III. THE great, and primary end of government, (subordinate to GOD's glory) is the good of mankind, or the publick interest, He is the minister of GOD to thee for good.

Of these in order.

I. CIVIL rulers are an ordinance of GOD. —He is the minister of GOD.

To evidence which we may observe,

FIRST,

THAT it is apparently agreeable to the will of GOD, as his ordinance, evidently pointed out, and prescribed in the sacred oracles; that there should be rulers and subjects, with exprest duties enjoined upon rulers, by divine authority, to act in character, as civil ministers of GOD. And I need not depart from the text, and context, fully to establish the point in view. St. Paul expressly says, There is no power but of GOD: (i. e. no just power that GOD will ever own) the powers that he, are ordained of GOD. Whosoever therefore resisteth the power, (with which the civil magistrate is properly invested, and duly exercises), resisteth the ordinance of GOD. For p. 11he is the minister of GOD. For which reason, rebellion against just authority, properly exercised, is resisting an ordinance of GOD; and not of man only. The civil magistrate is a revenger in GOD's stead, to execute wrath upon him that doth evil. For this he does, not in a private capacity, but as GOD's minister and servant. This chapter, which is called by some, the politicks of St. Paul, suffici◊◊tly confirms the truth of the proposition. But as this point has often been largely discussed in this desk, on a like occasion, I shall but touch upon it: and proceed to say,