of his fortune in the temple, and the other in the hands of the poor."-That such a shepherd may long be continued a blessing to his flock, and that his flock may ever be sensible of the blessing, hear, O Lord, our supplications in heaven thy dwelling place, and, when thou hearest, grant them for the sake and through the merits of Jesus Christ, our only Saviour and Redeemer, to whom, with thee and the Holy Ghost, be all honor and glory, might, majesty, and dominion, for ever, world without end. Amen. DISCOURSE LIX. SUBMISSION TO GOVERNMENT. 1 PETER, II. 13. Submit yourselves to every ordinance of man for the Lord's sake. RELIGION came down from heaven, and | the Epistle to the Romans, by taking them was designed to carry us thither. Its great into consideration, together with those of object is the everlasting happiness of man St. Peter, we shall find ample matter wherewith his God in another and a better world. on to employ our thoughts; "and in the But it neglects not to provide for his com- mouth of two witnesses will every truth be fort, by regulating his behavior in this. It established." labors to persuade him, that virtue best promotes his true interest in both; it has contrived, that he can advance towards the former, only by a performance of his duties" powers that are set over us;" these are St. in the latter. His duties are many, springing from the various relations in which his Maker has been pleased to place him. No sooner is he born but he comes under the obligation of duty to his parents as a son, and to his governors as a subject. A state of nature is a state of society; and no society can subsist without government of some kind or other. Obedience to government is by both apostles pressed upon all Christians. 66 Let every soul be subject to the higher powers," or Paul's words. St. Peter's are to the same effect-" Submit yourselves to the king as supreme, and to rulers as those that are sent by him;" as bearing his authority, and acting in his name, from whom power descends through all inferior and subordinate magistrates, down to the least and lowest. The streams are many, but the fountain is one. The reasonableness of this apostolical precept is suggested by the terms used to convey In this class of duties, as in all the rest, it; for why," rulers and governors," unless it is necessary that we should be instructed it be indeed their office to rule and govern, from time to time; and no time more pro- our duty to submit and obey? If the governper for the purpose, than when we com- ed are to govern the governors, from that memorate, as we do upon the anniversary moment there is an end of government: all of this day, the accession of our sovereign is strife and confusion: a civil war will be to the throne of these kingdoms. In the the consequence, and the sword must detercourse of the service for the day, certain mine who shall govern. If a state cannot portions of Scripture are selected with this settle itself, some neighboring state will take view. The text is taken from that appointed the opportunity to invade it, and reduce it for the Epistle, being part of the second under a foreign yoke. So will its last condichapter of the First Epistle of St. Peter, tion be worse that its first; and, seeking where that apostle delivers his injunctions liberty in an improper way, it will be sure fully and clearly. As St. Paul has written to find slavery in the end. his sentiments in the thirteenth chapter of But, secondly, that there should be govern ment, and that men should obey it, is the will and appointment of God. Thus St. Paul, "There is no power but of God:" and St. Peter, "Submit yourselves to every ordinance of man," or, 66 every institution of this sort among men, for the Lord's sake; it is the will of God." "Ye must be subject not only for wrath," or "for fear of punishment," adds St. Paul, "but also for conscience' sake;" that is, because you know in your hearts that God has enjoined you so to be, and that in obeying your governors you obey him. Ŏf government there have been different kinds among men in different ages and different countries. At the beginning, there were only the children of one man, living under the care of their father. These dispersed, and became heads of their own families respectively; or many families might agree to live under one chief, and make up little governments of tribes or clans. Then disputes arose, till one stronger than the rest subdued them, and forced them to unite under him. Thus arose the large governments, which likewise contended with each other, till at length one of them swallowed up the others, and became almost universal, giving place itself after a time to a superior power. In this way succeeded to each other, the empires of the Assyrians, Persians, Grecians, and Romans; out of which last, when overthrown and broken in pieces, sprang the empires and kingdoms at this day subsisting in the world. Thus again as to forms of government; some nations are governed by one man; some by the principal nobility; some by a council of men chosen to represent the people. Our own is a happy mixture of all three, so contrived that the parts are a mutual check upon each other; and if there be at any time an error in one, it is corrected by the remaining two. Governments by assemblies of the people at large cannot be well carried on but in small districts, where the people are not too numerous, and can be conveniently called together. They have always been subject to frequent seditions and commotions; as may be seen in the histories of Greece and Rome. The principle to be collected, from the texts above cited, is plainly this; that the law of God enjoins obedience to every government settled according to the constitution of the country in which it subsists; and that, even though the governor should be elected by the people; as in lesser matters, a man is free to choose that master into whose service he will enter; but when he is once entered, the Scriptures press upon him from thenceforth the several duties which a servant owes VII. 38. to his master. The members of a corporation choose one from among themselves for their annual magistrate: but when he is chosen, they are bound to show him the respect and obedience which are due to his office, while he continues in it. Obedience, in short, is enjoined to the civil magistrate, under whatever form of government we happen to live; nor does that obedience extend to the relinquishing those rights which the citizen may legally claim. St. Paul himself, at Philippi, refuses to comply with the directions intimated by the magistrates, unless the magistrates themselves, by a mark of respect, will make him amends for the illegality of their proceedings in punishing him uncondemned: of the centurion who was standing near when he was about to be scourged, he demanded the privilege due to a Roman citizen; and when Festus proposed his trial to be held at Jerusalem, the apostle boldly made his appeal to Cæsar, as every Roman citizen might do. These claims of civil privileges do not indicate unconditional submission to power illegally exercised, but refer us, for the practice of our duty in particular cases, to the laws and constitution of our country.* And A third reason assigned by our two apostles for obedience to government, is, the benefit derived from it to the community. It is instituted for the protection of good men, by the punishment of evil ones.. Of these latter how many are there in the world? how many more would there be, had we no laws, or, which is the same thing, no magistrate to execute them? Every man might act as his interest or his passions at the moment led him, and no man's property or life would be secure for half an hour. The governor, doubtless, is a man, fallible and peccable; he may be deceived, or he may do wrong without being deceived; he beareth the sword, and he may strike with it improperly; but if, to remedy an occasional inconvenience of this sort, you dissolve government, what will be the consequence? Why, more mischief will be done by the people, thus let loose, in a month, than would have been done by the governor in half a century. If all men were perfectly wise, and perfectly good, and able to govern themselves, there might be no need of any to govern them; but till that time shall come, and in the present state of human nature, it may be said of too many of our own species, as it is said of some other creatures in the book of Psalms, "their mouths must be held with bit and bridle, lest they fall upon thee." And there fore so it has been from the beginning: the • See HUNTINGFORD's Visitation Sermon, p. 30 You will say the doctrine is unreasonable, and of tyranny there can be no end, if it be unlawful to resist it. Perhaps, if we only lay aside for a moment our passions and prejudices, we shall see how much better God has provided for our happiness than we ourselves should do, in commanding obedience to our governors, though at any time they happen not to be so good as we could wish them to be. bridle has been holden sometimes by one, | Gospel? And is it not hard that he who and sometimes by another; but there always thus saves his life in time, should lose it in has been a bridle, and always a person to eternity? Flesh and blood will complain, hold it: nor, perhaps, does any man living and Christ loses many disciples, who forsake know any other man than himself, whom he and walk no more with him because of these thinks fit to be trusted with the absolute and hard sayings. What then is to be done? unbounded liberty of doing what he pleased. Must we bring down the laws of God to comA fourth reason given by St. Peter for the ply with flesh and blood; or must we not precept inculcated, is the honor of Christi- rather, through divine grace, exalt flesh and anity. "So is the will of God, that with well blood, to comply with the laws of God? The doing ye may put to silence the ignorance of religion, like the character of our Lord, is foolish men." Christianity being a new sect, one of suffering and self-denial; he who has rising in opposition to the idolatrous religion determined against these, may as well wipe of the Roman empire, its enemies took occa-off from his forehead, at once, the cross with sion to represent it as dangerous to govern- which it was signed at his baptism. ment; the apostle therefore is the more earnest to wipe off this aspersion. He assures the world, that Christians were men not factious and turbulent, but quiet and peaceful, minding their own business, and knowing nothing more of politics than to obey their governors, and to pray for them; it being a principle with them to do this from conscience, notwithstanding any difference of religion between themselves and the heathens; and to suffer, rather than to rebel. "The ignorance of foolish men" was thus "put to silence ;" it was shown that they had made the objection against Christianity, not knowing what it was, and totally mistook the nature of it, since it commanded subjection The best writers on this side of not only to the good and gentle, but also to the question allow, that nothing less can justhe froward: "for," proceeds the apostle, tify it, than "a total subversion of the consti"this is thankworthy, if a man for conscience tution." But if they wait till this is effected, towards God endure grief, suffering wrong- it will be too late and if they are to begin fully. For what glory is it if when ye be before, how often will they be deluded by buffeted for your faults, ye shall take it artful and designing men, who will exclaim, patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example that ye should follow his steps, who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him who judgeth righteously." This example of our blessed Lord was carefully followed by the apostles and first Christians. The sentiments of our own church are sufficiently declared by the appointment of the Scripture which we have been considering, as the Epistle for the day. Cases, doubtless, may arise, in which this duty will seem hard to practice. As to the duty being hard to practice, many others are equally so. Is it not hard that, in some circumstances, we must give up houses and lands, father, wife, children, yea, and one's own life too, so as not to seek to save it by going one step out of the rule of the For, first, if you allow to subjects a power of taking arms, and deposing their princes, who is to be judge when there is a sufficient reason for exerting such power? Men will never judge fairly and impartially in their own cause. that a total subversion of the constitution is intended, whenever the demands of themselves and their friends are not satisfied, or their plans adopted and pursued! While the administration of government is in the hands of men, errors must be committed· factious spirits will never be wanting to aggravate and represent them as much worse than they really are, to alarm the people with jealousies and surmises, and blow the trumpet of sedition and rebellion through the land. How soon the people are seduced, and how little dependence can be placed on their voice, may be learned from the behavior of the Jews to the Son of God, whom the multitude on one day ushered into his capital with acclamations and hosannas; and within a week, nothing was heard in the streets of that same capital, but "Away with him, away with him; crucify him, crucify him!" 2. It should be considered, that although government may sometimes be bad, rebellion will generally be worse. "The wrath of a king," says the Scripture, "is as the roaring ing of a lion;" he may destroy some: but "the madness of the people " is as the raging of a tempestuous sea, when it has burst its bounds; it overwhelms all. Compare the mischief said to be done, or designed, by our unfortunate Charles I. with the bloodshed and murder, the ravages and devastations of the Great Rebellion; from the horrors and miseries of which the nation was at length obliged to seek deliverance and protection by re-establishing the government that had been cast off. Whether the tumults and commotions that now distract a neighboring country will not end in like manner, time must discover. A warning, however, and a very salutary one, is suggested to princes by the sight or the history of such events. Obedience to government is the Scripture doctrine, and the ministers of religion are bound to preach it; by preaching it they may do much good, and can do no harm. But though they preach it, and the people receive it, ever so heartily and affectionately, let not governors presume upon that circumstance so far as to abuse their power, and treat their subjects otherwise than they ought to be treated, that is, as a shepherd treats his flock, and a father his children. For, when driven to extremities, men will not always act according to their principles. Oppression will make a wise man mad; and that ruler is very far from a wise man who ventures upon the experiment. questions and disputes upon this topic. In an empire extended like ours, government cannot be conducted by an assembly of the people at large, but they are free to choose the persons by whom they will be represented in the great council of the nation; and if these do not give satisfaction, they are free, at certain constantly returning periods, to change them for others. In this council of representatives most laws originate; without their consent none can be enacted; nor can any be enacted till they have been re-considered and discussed in another assembly of the nobility, men of the first families and fortunes in the country, men liberally educated, men of reading and experience. To acts thus framed by one set of men, matured, revised, and, if need be, corrected by another, every kind of information being first called in by both, is requisite the consent of the prince. And even, after all, if when promulgated and carried into execution, a law has been found productive of unforeseen inconveniences and hardships to any particular class of subjects, upon petitions being duly preferred to the legislature, it has been taken afresh into consideration, altered, and amended. It seems impossible for imagination itself to conceive a form of government better calculated to answer every good purpose. The subject has all the liberty he can have, consistently with the very being of society; while, to the ease and comfort of the prince, as well as the security of his people, his power is so defined and settled, that he can do no wrong, but houses of parliament." This constitution has long been the glory of Britain, and the envy of most nations around us; nay, the people nearest in situation to us, with whom the solicitude of an Englishman for it was a constant subject of ridicule, have undergone such an astonishing inversion of national character, that they are fainting and languishing for something like it, and have thrown their country into convulsions to obtain it. From an eminence, the firm and solid shore, we behold the storm raging below, with the satisfaction of reflecting, that we neither raised it, nor wish to take any advantage of it. 3. But respecting the principle of obedience, and the inconveniences to which it may sometimes subject us, we do not sufficiently rely upon the providence or the pro-" by and with the consent and advice of both mises of God. The Scriptures teach us that, as he setteth a righteous prince over a people that fear and serve him, so he often sendeth an unrighteous one to punish a wicked nation. In Job it is said, that "God maketh a wicked man to reign, for the sins of the people;" and in Hosea, that "he giveth a prince," meaning an evil one, "in his anger; and taketh away a prince," that is, a good one, "in his displeasure." When, therefore, we have a good prince, let us by our obedience move God to continue him; when we have one of another character, let us repent of those sins which provoked him to set such an one over us, and he will deliver us as he sees fit, either by taking him away or changing his heart; for, "the king's heart is in the hand of the Lord, as the rivers of water; he turneth it whithersoever he will." In one word, let us either deserve good governors, or bear with such as we deserve. Happy are we of this nation (did we but know our own happiness!)in possessing a constitution so framed by the wisdom of ages, as almost to preclude the necessity of nice At the head of our constitution, we may say without flattery, appears a king, whose first principle it is to fear God, and his first wish that all his subjects might do the same, and experience that support from above, under all their trials and afflictions, which he has experienced under all his own; and, in time, that deliverance from them. A cloud suddenly appeared in the horizon, soon overspread the face of the sky, and obscured the source of light and motion in our political system. Directed whither to have May this great blessing never fall from recourse for assistance, the intercessory pray- our remembrance; and may no future er of a whole people ascended to the Father offences and transgressions of ours prevent of mercies and the God of all comfort, the it from being permanent; may gladness in sure refuge of all who call upon him in the our hearts produce righteousness in our time of trouble. The prayer was heard the lives, and mercy melt those whom judgcloud passed; the day returned; the King ment could not soften; may the goodness was seen rejoicing in thy strength, O Lord of God answer the end which it is always and a nation, revived from the dead, again intended to answer, that of leading us to walking in the light of thy countenance; joy repentance, through faith unfeigned, and and gladness were heard in our land, thanks- love unbounded, to those blissful regions, giving and the voice of melody. Thousands where shall be no more death, neither crying and ten thousands hailed the restoration of nor pain, but earthly sorrow shall end in their sovereign to them with tears of grati- heavenly joy, and a temporal cross be suctude, confessing they never knew before how ceeded by an eternal crown! dear he was to them. DISCOURSE LX. THE CHRISTIAN KING. 1 PETER, II. 21. Leaving us an example, that ye should follow his steps. WHEN the angels beheld the dark and clouded over by the enormities of sinful disordered state of created nature upon men. Yet let him wait with patience for its first production, they were, doubtless, a little season, and those clouds shall pass thrown into some perplexity to conceive away; a light shall shine, and some great how it should ever be made a means of end present itself to sight, so worthy of manifesting forth the glory of the Creator. God, so beneficial to man, that standing But when they saw the light spring up, at amazed at a power able to bring the greatthe divine command, from that blackness est good out of the greatest evil, he will of darkness, and fix its residence in its be forced to cry out concerning the econtabernacle the sun, illuminating and adorn- omy of the spiritual system, as David did ing the firmament of heaven with its glori- concerning the operations of the natural ous show, and the earth, with its beautiful" O Lord, how manifold are thy works! furniture, all formed out of rudeness and in wisdom hast thou made them all."* confusion; then they confessed that the What a gloomy and comfortless scene to difficulty of the work served only to display the skill of the Workmaster, which is proportionably estimated by the unpromising nature of the materials. In like manner, whoever views the chaos to which the infinite wisdom of a presiding Providence sometimes permits the moral world to be reduced by the prevailing power of the prince of darkness and the agency of his instruments, will scarce be able, at first, to discern any traces of the divine counsels in a mirror so sullied and the eye of flesh was exhibited in Judea, when the pure and innocent Jesus, forsaken by all his disciples, was delivered up into the hands of wicked men, to end a life of righteousness and mercy by a death of pain and shame! Certainly that was the hour of the ungodly, and the power of darkness. But in that very hour was God glorified, and the world redeemed. And while the Egyptians look upon a cloud which they • Psalm civ. 24. |