(1.) The necessity and the end of civil government. This will appear, if we consider mankind in general, as prone to be influenced by those passions, which are not entirely under the conduct of reason, and, if no check were given to them, would prove injurious to societies. We may also observe, that God has, in his law, ordained certain punishments to be inflicted, with a design to restrain those corruptions, and to keep the world in order. And that this end may more effectually be answered, it is necessary, that some should be set over others, to administer justice, in chastising the guilty, and defending the innocent; otherwise the world would be filled with confusion, and men would commit sin with impunity; and more resemble brute creatures than those that are endowed with reason, and as such, capable of moral government; as it is said when there was no king in Israel, every man did that which was right in his own eyes, Judges xxi. 25.
We proceed now to consider the advantage of civil government. It is in itself a blessing to mankind, when it does not degenerate into tyranny. So that good magistrates are a great instance of divine favour to a nation; as the queen of Sheba said to Solomon, Happy are thy men, and happy are these thy servants which stand continually before thee, and hear thy wisdom. 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 for ever, therefore made he thee king over them, to do judgment and justice, 2 Chron. ix. 7, 8. And it is included among the blessings of the gospel-state, that kings should be their nursing fathers, and their queens their nursing mothers, Isa. xlix. 23. Such are said, as David was, to be raised up, to fulfil the will of God, Acts xiii. 22.
Nevertheless, civil government may be so administered, that it may cease to be a blessing to the subjects. Thus Samuel describes the miserable estate of a people, whose kings endeavour to establish their own greatness by enslaving and plundering their subjects taking their sons and daughters by force, to be their servants; seizing their fields, their vineyards and olive-yards, and the tenth of their increase; which would oblige them to cry unto the Lord, because of their oppression, 1 Sam. viii. 11,-18. And we have an instance of this in Rehoboam, who was herein as remarkable for his want of conduct, as his father was for his excelling wisdom. His rough and ill-timed answer to his subjects, in which gave them to expect nothing else but oppression and slavery, issued in the revolt of the ten tribes from his government, 1 Kings xii. 13, 14.
From this different method of the administration of civil government, whereby it rendered either a blessing or an affliction to the subjects; we may infer,
[1.] That when that which is in itself a blessing, is turned into a curse, this may be looked upon as a punishment inflicted by God, for the iniquity of a people. Thus he says, I gave thee a king in mine anger, and took him away in wrath, Hosea xiii. 11.
[2.] We have great reason to be well-pleased with, and to bless God for the government we are under, as not being exposed to the slavery that some other nations are; who have no laws, but what result from the arbitrary will of their prince; and who can call nothing they have their own. This should make us prize the liberties we enjoy; and be a strong motive to us to give due and cheerful obedience to our rightful and lawful sovereign, and all magistrates under him, who rule in righteousness, and are a terror to evil doers, but a praise to them that do well.
[3.] This affords matter of reproof to the restless tempers of those, who are under the mildest government; which is administered beyond all reasonable exception, our enemies themselves being judges, who would confess the same, were they not blinded with prejudice; which puts them upon betaking themselves to railery, instead of better arguments. These are reproved by the apostle, who speaks of some that walk after the flesh, in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil, even of dignities, 2 Pet. ii. 10. This leads us
To consider the honour that subjects owe to their lawful magistrates. Accordingly,
1st, They are highly to resent, and endeavour, in their several stations and capacities, to check the insolence of those who make bold with the character, and take the liberty to reproach their magistrates in common conversation; which is directly contrary to the law of God; that says, Curse not the king, no, not in thy thought, and curse not the rich in thy bed-chamber. For a bird of the air shall carry the voice; and that which hath wings shall tell the matter, Eccles. x. 20.
2dly, We are to support the honour of government, by paying those tributes which are lawfully exacted. Thus the apostle says, Render to all their due; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour, Rom. xiii. 7.