The Dongola Times

(Anachronistic) Dispatches from the Kingdom of Makuria.
29th of September, 2015

One Psalm and Good Governance

You men never learn.
Do you really think that leaders will ignore the Bible and yet be obsessively observant of mere constitutional documents? —That they will despise the word of God and yet scrupulously follow the laws they invented amongst themselves?
The rulers of the Earth disobey the second psalm’s very direct requirement to explicitly acknowledge Christ; do you think their blood-thirsty thievery will be checked by the second article of whatever constitution? They despise word of God, which is unchanging and perfect, so why would they respect your amendment-after-amendment document?

It’s a remarkable stupidity, this age of secularism. It’s crazy that we set aside the Bible, which has two books called “Kings” and is full of royal histories with attendant moral instruction, and yet insist that our presidents treat as scripture these pathetic constitutions over which they preside. In spite of the attempts of centuries and generations, they have consistently turned out one thief and tyrant after another, yet they rinse and repeat as though this time a piece of paper designed by evil men shall once-for-all fix the evil hearts of men. They never even stop to think that their document cannot possibly have any moral weight precisely because it is not of God, who alone can ground morality and offer potent punitive threats to a sovereign. But the secularists have been cursed with such blindness and madness because they do not set God before them.

Yet, for instance, just the 62nd psalm alone has all that we ever need to know about good governance, and more besides. If a king or president holds to be true just this one psalm, he is going to govern better than any properly-constitutional American president ever could have. First, it refutes the democrats—for they are not any guarantor of good governance, but are instead just a bunch of envious schemers—for they institutionalise the evil of constantly attacking those whom God has given authority, and they cloak their evil ambition in the fake righteousness of seeking good governance; they speak a fake “His Excellency the President” when in their hearts they think themselves better-suited to execute that office.

How long will all of you attack a man to batter him, like a leaning wall, a tottering fence? They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse.
But David counsels the king “For God alone, O my soul, wait in silence, for my hope is from him.” The One Who alone institutes the authority of the king, and Who, because of His own will, preserves him against all comers, Him alone should the king regard concerning authority. The impotent frothings and giddy rage of a billion malcontents should be punished when it is not ignored; it is rebellion when it is not mere nuisance. And if a king regards God, he has a better cause to righteous exercise of his job and calling than any other that can be profferred. Rather than agitating for a sacralist state, the question is how any other state—a state of madness and stupidity—ever obtained at all in the first place. “He only is my rock and my salvation, my fortress; I shall not be shaken,” says the Christian king, who alone rightly acknowledges the source of his authority, “On God rests my salvation and my glory; my mighty rock, my refuge is God.”

Now, the psalm gets more-interesting. For in the modern day, there has been a determined effort to pretend that stations of life and estates are not a reality. Yet:

Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.
Here the king acknowledges those of low estate, who are just as much a reality as those of high estate; but he also acknowledges that all these are vanity. If a king sets before him this, he (like even the most-democratic of pretenders) knows that those of low estate are a breath, but he is further instructed that those of high estate are even worse: a delusion; for before God they all get tipped up in the scales, but the ones of high estate are worse off because they never lived like the vessels of contempt that they are, but instead spent all their lives thinking of themselves as more in any way than those of low estate—quite a delusion.
And now to the king as much as to the subject:
Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.
Without the millions of words that the Austrian School of economics would have poured forth about “honest money” (or “sound money” if you do not want to be honest), you have in one sentence the king being told not to resort to taking by force to uphold his realms or projects, even to fund a war of survival. If he had no money, such a king would turn to God: “Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.” But the danger for a king is not so much when he is pressed for cash as when he has lots of it; and here he is told to watch out for how riches will ensnare his heart.

But now, the final death-knell for the prevailing secularism—why secularism is wrong and why the covenanted monarchy alone has the grounds for good governance:

Once God has spoken; twice have I heard this: that power belongs to God and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work.
The principal claim and accursed confession of the secularist Constitution—that power belongs to the people—is here refuted three-fold. Power belongs to God, you evil nation! For His is the kingdom, the power, and the glory; now and forever; amen. And because he will render to a man—king and pauper alike—according to his work, He is indeed the One to Whom all power belongs. Amen.