Scripture, to justify tyrannical power, or the savage cruelties of those heathen emperors who lived in the time of the apostles. And so St. Paul concludes, "The powers that be are ordained of God:" for what? why, "for the punishment of evil doers, and the praise, the reward of them that do well." There is no more inward value in the greatest emperor, than in the meanest of his subjects: his body is composed of the same substance, the same parts, and with the same or greater infirmities: his education is generally worse, by flattery, and idleness, and luxury, and those evil disposinons that early power is apt to give. It is therefore against common sense, that his private personal interest, or pleasure, should be put in the balance with the safety of millions; every one of which is equal by nature, equal in the sight of God, equally capable of salvation: and it is for their sakes, not his own, that he is entrusted with the government over them. He hath as high trust as can safely be reposed in one man, and if he discharge it as he ought, he deserves all the honour and duty that a mortal may be allowed to receive. His personal failings we have nothing to do with; and errours in government are to be imputed to his ministers in the state. To what height those errours may be suffered to proceed, is not the business of this day, or this place, or of my function, to determine. When oppressions grow too great and universal to be born, nature or necessity may find a remedy. But, if a private person reasonably expects pardon, upon his amendment, for all faults that are not capital; it would be a hard condition indeed, not to give the same allowance to a prince; who must see with other men's eyes, and hear with other men's ears, which are often wilfully blind and
