With regard to the first particular, the duties of rulers, it speaks both in direct terms, and by implication. It does not, indeed, notice the comparative merits of the different forms of civil polity; nor inform us which is most conducive to the improvement and happiness of mankind. It does not determine whether the sovereign power should be in one or in many, or in what manner it ought to be divided in its exercise. On these, and on several other points connected with civil government, it is, for obvious reasons, silent. But it is just as hostile to tyranny and oppression in the ruler, as it is to licentiousness and insubordination in the subject. It does not

tolerate vices in one class of society which it forbids and condemns in another. Every undue stretch of power is wrong because it goes beyond that limit which the source of all authority, the Supreme Moral Governor of the world, has delegated to his servants;-because it tends to subvert the true interests of society, and the ends of just government ;-because it is at variance with the law which enjoins us to do unto others as we would wish others to do unto us; and because it is expressly forbidden by the sovereign Judge, at whose tribunal all must give an account.

Christianity is so far from countenancing any thing unjust, or arbitrary, or oppressive in governors, that it severely reprobates it, and reminds them that they also have a Master in heaven. It tends to counteract, by the spirit which it cherishes, the moral evils which naturally flow from a diversity of rank and of circumstances, by fixing our chief attention on those virtues and attainments which alone will avail us in eternity;

it teaches the insignificance of mere earthly elevation; and by placing the monarch and the lowest of his subjects on the same level in the worship of Him before whom all outward distinctions vanish, it is favourable to that humility of mind which in his sight is of great value. Thus, it teaches those who are elevated by rank and office, that their elevation is designed for the public good; that all, whatever be their external circumstances, ought to regard each other as members of the same family, as accountable at the same tribunal, as inheriting the infirmities of the same fallen nature, as requiring the same almighty Saviour to redeem them, and as needing the same consolations and hopes in life, and in looking forward to eternity.

I cannot here even enumerate the qualifications and duties of rulers: I shall merely suggest some of the most prominent.

I. The ruler of the people should be a man that fears God. If it be the duty of all to love and reverence God, and supplicate his favour, and entertain a sense of their dependance upon him, it is especially the duty of him who is elevated from a private to a public station, and who requires the divine assistance to enable him to discharge his numerous obligations. This is the only sure pledge that his talents, however splendid, will be employed beneficially; and that in place of seeking the advancement of his own interests, he will sincerely aim at promoting the real good of the public and of the country. Nor is it visionary to expect that God will render pious rulers eminent blessings to the people whom they govern.

II. A ruler should be just. He ought to be a man who respects the rights of others, and who feels the criminality of violating them. It is the declaration of God-He that ruleth over men must be just. Is he a legislator? Justice will be the foundation of the laws which he enacts. Is he a judge? His interpretations of the law, and his decisions, will be impartial and just. He will do no unrighteousness in judgment; nor will he respect the person of the poor, or honour the person of the mighty; but in righteousness will he judge his neighbour. Is he intrusted with the executive government? He will faithfully, and in conformity to the laws, perform the duty assigned him.

III. A ruler must have regard to the happiness of men. In the exercise of enlarged benevolence he will look to the good which he may be the means of accomplishing, not only to the existing, but to future generations. He will regard himself as the minister of God for advancing the good of his fellow-creatures; and the blessings which flow from his government will lead others to regard him in this character. The administration of law he will temper with mercy. The wrongs of the people he will, if possible, prevent, and always hasten to remove. He will employ his power, in imitation of that God whose goodness extends unto all, in diffusing happiness around him, and in extending the influence of pure and undefiled religion, by which alone the virtue and happiness of man can be effectually promoted.

IV. A ruler should respect the laws of his country. He should do so not only generally, but in every

particular, in all that relates to his own official conduct, and in whatever affects the rights of others. On every principle he is bound to shew this deference to the laws; from his love of justice, of rational liberty, and of the peace and prosperity of his country. He ought, therefore, to be well acquainted with the constitution and laws of the realm.

To the king of Israel it was enjoined: "It shall be, when he sitteth upon the throne of his kingdom, that he shall write a copy of this law in a book, and it shall be with him; and he shall read therein all the days of his life; that he may learn to fear the Lord his God, to keep all the words of this law, and these statutes to do them; that his heart be not lifted up above his brethren; and that he turn not aside from the commandment to the right hand or to the left*."

V. A ruler is bound to exhibit a good example. As a man, he ought in his own conduct to be blameless; to be a pattern in his obedience to the laws of God and of man; and to lead others by the silent but powerful influence of his virtues to honour God, and to keep his commandments. He should be regular in the observance of his duties to God, in revering his name and ordinances, in remembering and sanctifying the sabbath, and, generally, in practising the things that are true, and just, and honest, and lovely, and of good report, if there be any virtue, and if there be any praise. He will, in this way, render his elevation a public blessing, the means of checking vice, and of encouraging and diffusing virtue. His eyes shall be upon the faithful of the land, that

* Deut. xvii. 19, 20.

they may dwell with him; he that walketh in a perfect way shall serve him: he that worketh deceit shall not be in his house: he that telleth lies shall not tarry in his sight.

There is not a greater earthly blessing than pious and just rulers, nor any for which the people have greater cause to be thankful. When God denounced judgments against Israel he threatened them with the removal of such rulers from all the departments of the government. "Behold the Lord, the Lord of hosts, doth take away from Jerusalem, and from Judah, the stay and the staff; the whole stay of bread, and the whole stay of water; the mighty man and the man of war; the judge and the prophet, and the prudent, and the ancient; the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator. And I will give children to be their princes; and babes shall rule over them. And the people shall be oppressed, every one by another, and every one by his neighbour*.”

When we reflect on all that good rulers may be instrumental in accomplishing,-not merely in averting the numerous evils which affect the liberty, the property, and the life of man,-but in the blessings which they communicate, the privileges which they guard, the institutions for promoting the education, comfort, safety, usefulness, religion, and morals, of unborn millions, which they patronize, we cannot but regard the judgment here denounced as one of the very heaviest that can fall on mankind.

* Isa. iii. 1–5.