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and the necessity of civil subjection; or if I preferred a different theory, I should explain to him the social compact, urge him with the obligation and the equity of his implied promise and tacit consent to be governed by the laws of the state from which he received protection : or I should argue, perhaps that Nature herself dictated the law of subordination, when she planted within us an inclination to associate with our species, and framed us with capacities so various and unequal. From whatever principle I set out, I should labour to infer from it this conclusion, “ That obedience to the state is to be numbered amongst the relative duties of human life, for the transgression of which we shall be accountable at the tribunal of Divine Justice, whether the magistrate be able to punish us for it or not;" and being arrived at this conclusion, I should stop, having delivered the conclusion itself, and throughout the whole argument expressed the obedience, which I inculcated, in the most general and unqualified terms; all reservations and restrictions being superfluous, and foreign to the doubts I was employed to remove.

If, in a short time afterwards, I should be accosted by the same person, with complaints of public grievances, of exorbitant taxes, of acts of cruelty and oppression, of tyrannical encroachments upon the ancient or stipulated rights of the people, and should be consulted whether it were lawful to revolt, or justifiable to join in an attempt to shake off the yoke by open resistance; I should certainly consider myself as having a case and question before me very different from the former. I should now define and discriminate. I should reply, that if public expediency be the foundation, it is also the measure, of civil obedience; that the obligation of subjects and sovereigns is reciprocal; that the duty of allegiance, whether it be founded in utility or compact, is neither unlimited nor unconditional; that peace may be purchased too dearly; that patience becomes culpable pusillanimity, when it serves only to encourage our rulers to increase the weight of

our burden, or to bind it the faster; that the submission which surrenders the liberty of a nation, and entails slavery upon future generations, is enjoined by no law of rational morality: finally, I should instruct the inquirer to compare the peril and expense of his enterprise with the effects it was expected to produce, and to make choice of the alternative by which, not his own present relief or profit, but the whole and permanent interest of the state was likely to be best promoted. If any one who had been present at both these conversations, should upbraid me with change and inconsistency of opinion, should retort upon me the passive doctrine which I before taught, the large and absolute terms in which I then delivered lessons of obedience and submission, I should account myself unfairly dealt with. I should reply, that the only difference which the language of the two conversations presented was, that I added now many exceptions and limitations, which were omitted or unthought of then; that this difference arose naturally from the two occasions, such exceptions being as necessary to the subject of our present conference, as they would have been superfluous and unseasonable in the former.

Now the difference in these two conversations is precisely the distinction to be taken in interpreting those passages of Scripture, concerning which we are debating. They inculcate the duty, they do not describe the extent of it. They enforce the obligation by the proper sanctions of Christianity, without intending either to enlarge or contract, without considering, indeed, the limits by which it is bounded. This is also the method in which the same apostles enjoin the duty of servants to their masters, of children to their parents, of wives to their husbands : “Servants, be subject to your masters.”—“Children, obey your parents in all things.”_"Wives, submit yourselves unto your own husbands.” The same concise and absolute form of expression occurs in all these precepts; the same silence as to many exceptions or distinctions : yet no one doubts that the commands of masters, parents, and husbands are often so immoderate, unjust, and inconsistent with other obligations, that they both may and ought to be resisted. In letters or dissertations written professedly upon separate articles of morality, we might with more reason have looked for a precise delineation of our duty, and some degree of modern accuracy in the rules which were laid down for our direction; but in those short collections of practical maxims which compose the conclusion, or some small portion of a doctrinal or perhaps controversial epistle, we cannot be surprised to find the author more solicitous to impress the duty than curious to enumerate exceptions.

The consideration of this distinction is alone sufficient to vindicate these passages of Scripture from any explanation which may be put upon them, in favour of an unlimited passive obedience. But if we be permitted to assume a supposition which many commentators proceed upon as a certainty, that the first Christians privately cherished an opinion, that their conversion to Christianity entitled them to new immunities, to an exemption, as of right (however they might give way to necessity), from the authority of the Roman sovereign; we are furnished with a still more apt and satisfactory interpretation of the apostles' words. The two passages apply with great propriety to the refutation of this error: they teach the Christian convert to obey the magistrate “ for the Lord's sake ; “not only for wrath, but for conscience' sake;" — “ that there is no power but of God;"_" that the powers that be,” even the present rulers of the Roman empire, though heathens and usurpers, seeing they are in possession of the actual and necessary authority of civil government, “ are ordained of God ;” and, consequently, entitled to receive obedience from those who profess themselves the peculiar servants of God, in a greater (certainly not in a less) degree than from any others. They briefly describe the office of “ civil governors, the punishment of evildoers, and the praise of them that do well :” from which description of the use of government, they justly infer the duty of subjection; which duty, being as extensive as the reason upon which it is founded, belongs to Christians, no less than to the heathen members of the community. If it be admitted, that the two apostles wrote with a view to this particular question, it will be confessed, that their words cannot be transferred to a question totally different from this, with any certainty of carrying along with us their authority and intention. There exists no resemblance between the case of a primitive convert, who disputed the jurisdiction of the Roman government over a disciple of Christianity, and his who, acknowledging the general authority of the state over all its subjects, doubts whether that authority be not, in some important branch of it, so ill constituted, or abused, as to warrant the endeavours of the people to bring about a reformation by force. Nor can we judge what reply the apostles would have made to this second question, if it had been proposed to them, from any thing they have delivered upon the first; any more than, in the two consultations above described, it could be known beforehand what I would say in the latter, from the answer which I gave to the former.

The only defect in this account is, that neither the Scriptures, nor any subsequent history of the early ages of the church, furnish any direct attestation of the existence of such disaffected sentiments amongst the primitive converts. They supply indeed some circumstances which render probable the opinion, that extravagant notions of the political rights of the Christian state were at that time entertained by many proselytes to the religion. From the question proposed to Christ, “Is it lawful to give tribute unto Cæsar ?" it may be presumed that doubts had been started in the Jewish schools concerning the obligation, or even the lawfulness, of submission to the Roman yoke, The accounts delivered by Josephus, of various insurrections of the Jews of that and the following age, excited by this principle, or upon this pretence, confirm the presumption. Now, as the Christians were at first chiefly taken from the Jews, confounded with them by the rest of the world, and, from the affinity of the two religions, apt to intermix the doctrines of both, it is not to be wondered at, that a tenet, so flattering to the self-importance of those who embraced it, should have been communicated to the new institution. Again, the teachers of Christianity, amongst the privileges which their religion conferred upon its professors, were wont to extol the liberty into which they were called”—“ in which Christ had made them free.” This liberty, which was intended of a deliverance from the various servitude in which they had heretofore lived, to the domination of sinful passions, to the superstition of the Gentile idolatry, or the encumbered ritual of the Jewish dispensation, might by some be interpreted to signify an emancipation from all restraint which was imposed by an authority merely human. At least, they might be represented by their enemies as maintaining notions of this dangerous tendency. To some error or calumny of this kind, the words of St. Peter seem to allude :- " For so is the will of God, that with welldoing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, (i.e. sedition), but as the servants of God.” After all, if any one think this conjecture too feebly supported by testimony, to be relied upon in the interpretation of Scripture, he will then revert to the considerations alleged in the preceding part of this chapter. • After so copious an account of what we apprehend to be the general design and doctrine of these much agitated passages, little need be added in explanation of particular clauses. St. Paul has said, “ Whosoever resisteth the power resisteth the ordinance of God.” This phrase, “the ordinance of God,” is by many so interpreted as to authorize the most exalted and super

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