Conclusion. And one there is no such sacredness about civil governments, as to exempt them from the closest scrutiny in their constitution and workings. The time was when it would have been necessary to dwell largely upon this statement. The occupants of power are always disposed to claim an unenquiring recognition, as well as an unresisting obedience. Kings and emperors have been addressed by the title of sacred majesty. They have claimed a divine right to reign. They are kings by the grace of God. They are to rule and the people to submit, pay taxes, and bear all the burdens. This was once the theory. Some changes have, indeed, passed over society and many Christian countries. Men do now yield so readily a blind and superstitious obedience. But, after all, the principle is not yet fully recognized that, like everything else in human hands, the affairs of government are, in every aspect, open to be questioned and tried. Even in this land, with all its licentiousness of opinion and even contempt of authority, there is yet not a little of the old leaven. Not a few still appear to regard the Constitution, and even some enactments, and ease the worst of them, as possessing a sort of extraordinary sacredness. For all this there is no reason. The Church is, surely, as sacred as the State, and yet what friend of religious liberty denies the right of the Lord's Freeman to bring her claims to the proof to try her proceedings? It is one of the hateful peculiarities of the great apostasy to demand an unenquiring subjugation of the understanding and conscience to its arrogant demand of implicit recognition and obedience. The faithful repudiate the claim. They have ever insisted that to admit it would be treason against Christ. Nor in divesting government of this kind of sacredness do we furnish any opening for either licentiousness or sedition. The standard the chief standard of judgment here, as in all other matters where morals are concerned, is the word of God. We do not reject reason altogether. But reason itself must be proved by the same word. And it has been previously observed, that when the Holy Scriptures are conscientiously regarded and justly applied, the result will be, on the one hand, the rejection of what God does not approve, and on the other hand, the intelligent and hearty subjection of the whole man, to what accords with the divine will. And can it be considered as anything short of an infidel contempt of the Bible to assert, that to use it for this purpose is either wrong or dangerous to the peace and order of society? To trite by this supreme rule, the government of this land cannot claim conscientious obedience. It has, indeed, been set up by the action, and, of course, exists by the voice of the majority of the people. But this is not the only test. The people may be wrong now, as well as of old, when the ten tribes set up kings, but not by God, and princes, and he knew approved did not, Hosea 8, 3, 4, that this has been done in these states is evident, because the paramount authority of the Most High, speaking in His Word, is not recognized in the Constitution the fundamental law of the general government, because Christ is not, in any sense, acknowledged in His character, as Prince of the Kings of the Earth, Revelation 1, 3, because the Bible is not received as law, obligatory and supreme, because no barrier has been enacted against the introduction of God's enemies into places of power of trust, because the same securities are thrown around the idolatries of potpourri, as around the practice and observances of the true religion, because oppression is sanctioned, and the oppressor protected in the enjoyment of his despotic and unfounded claim. In this last we refer, of course, to slavery, which is numbered among the institutions of nearly one half of the states, and the Constitution gives the same protection to this institution as to any others. It does more. It provides specific and peculiar means for the arrest of the fugitive, or, perhaps, more accurately, it contains provisions, which may be made, and have been, the basis of distinct legislation on this subject. Appendix E now, let it be remembered, that to constitute an oppressive and tyrannical government, it is not requisite, that the subjects of the violence and wrong be white men it is enough if they be men, nor that they be the majority, kept under by a well situated and armed minority, as in Italy or Austria. Any institutions are chargeable with the sin and crime of despotism, that willfully deprive any class of their citizens of their natural rights, or sanction it when done. This is the case here. The Constitution treats as outcasts from its pale a large proportion of the inhabitants of the country, more than 3 millions out of 24. Hence, it is not only wrong and sinful to swear to maintain the constitution we go farther, and affirm that such a government is not to be honored as God's moral ordinance, it is not, as it respects a host within its limits, and these belonging to that very class, the poor and needy, for whose protection civil government was eminently designed a minister of God for good, but a minister of evil. To such a government the apostle has here no reference in his injunctions of obedience, It does not possess the features here required. It possesses some that are here, by implication, strongly condemned. We are aware, that it is no easy task, to persuade men even intelligent men, that this is a matter in which they have a deep, personal, and responsible interest. The evil of corrupt government is one so nearly universal, and of so long-standing the notion is so prevalent that if there is anything wrong, it is not their concern, and the obstacles are often so many and so great in the way of a complete withdrawing from an active share in affairs of state, and, finally, it is so easy to loathe a conscience by the delusive idea that the best way to reform a government is first, to swear to support it, and to take a part in its operations. In view of all these considerations, it is a matter of labor and of effort, and cannot be accomplished, unless the Spirit of God imparts clear and spiritual vision, and gives a decided and resolute will. Appendix C-3 such as to take this step are called to a position of peculiar difficulty. On the one hand they are to watch against doing anything really inconsistent with a place, which they have deliberately occupied apart from the governmental machinery, at the same time testifying with candor and faithfulness against existing wrong and yet, on the other hand, they need to be equally watchful lest they be tempted to despise even the institution of government, become regardless of the welfare of the land, or in any way disorderly in their deportment. it is especially required of them that they follow every good work, and thus by a pure and unpeaceable behavior as individuals, and by the exemplariness of their deportment in social life, commend to all men the excellence of a full and faithful profession of the name of Christ, or at least, that by well doing, they may put to silence the ignorance of foolish men. For the doctrines of this passage and the collateral principles, to which we have referred, will certainly yet prevail on earth, The very fact that Paul was inspired of God, to give such a view of civil authority is a guarantee, that it shall yet receive a just exemplification. However this may be, other scriptures are more explicit. The kingdom and dominion, and their greatness of the kingdom unto the whole heaven, shall be given to the saints of the Most High. Daniel 7, 27. The kings of Tarshish and of the Isles shall bring presents the kings of Sheba and Sheba shall offer gifts. Yea, all kings shall fall down before him, all nations shall serve him. For he shall deliver the needy when he crieth, the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their souls from deceit and violence, and precious shall their blood be in a sight. Psalm 72, 10-14. And kings shall be thy nursing fathers, and their queens thy nursing mothers. Isaiah 49, 23. Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be priests of God and of Christ and shall reign with him a thousand years. Revelation 20, 6. The Apostle John thus describes the ultimate issue of the vast changes in reference to things religious, political, and social, in the following most expressive and emphatic language, The kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever. Revelation 11, 15 Even so come, Lord Jesus. Appendix A Page 17 The word Ecclesia has been a good deal insisted upon as denoting a power lawful before God. It is derived from the verb ssd it is lawful. Still, we would not insist upon this so far as to lay any great stress upon it in argument. It is not necessary to do so, and, moreover, the term is used in Revelation 13, 3, to express the authority of the Beast of the Sea. B Page 18 on the word of Rixalzai to more stress may be, perhaps, laid. The following is from a lecture on the Revelation, by Murray, of Newcastle, England there is a passage, which has been much improved by those, that imagine that believers of the Gospel are, by the Apostle, enjoined to yield a passive obedience, and that is in Romans d.i. 1, which version reads, let every soul be subject to the higher powers, and etc., to the beginning of the 7th verse. With all due respect to our translators, and other learned men, I will affirm that this is rather a paraphrase of the translators, than a translation of the text. From the very genius of the Greek language, it is manifest that ὑκυσιαῖχα ὑπὸ ὑξυσιαῖχα do not signify all sorts of authority, but only such as protect men in the enjoyment of their just rights and privileges, and these words ought to be read literally, protecting authorities, or excellent authorities. Iqazja, in its first signification, signifies just and lawful power or authority, and can never be applied to tyrants and oppressors without abuse uprec signifies to protect, or to be eminent, and is here understood in that sense, as in other Greek authors. Hummer makes use of this word in the sense, when he describes Agamemnon addressing the Greeks, when the Trojans were advancing against them, Iliad. IV. 1. 249. will ye tarry, says he, tell the Trojans advance, to know whether Jupiter will protect you after I die I come in uppers Zerachronim of. This apostle makes use of this word, Phil Ive. 7, to point out the excellency of the peace of God. i e i r h n h 2 q h upper excelsa penta noun, and the peace of God wish, passive all understanding, shall keep your hearts the same apostle, in the second chapter of this epistle, makes use of the same word to signify excellency, or what is more excellent, or better, a luge goumenoi upper exotage, let it esteem others better than themselves it does not appear from this passage, that there is any command to be subject to any powers, except such as excel, and protect their subjects, etc. Page 46. Murray takes the same view that we have done of this passage. He says but let us read the whole paragraph without any paraphrase in the translation and see how it will prove non-resistance. Let every soul be subordinate to the authorities protecting them for it is not authority if not from God. But these that are authorities under God are appointed Therefore, he that resisteth the authority resisteth the appointment of God, and they that resist shall receive judgment to themselves. For rulers are not a terror of good works, but of evil. Will you not fear authority? Do good, and you shall have praise from it, for he is the servant of God for good. But if you do evil, fear, for he beareth not the sword in vain, for he is the servant of God, a revenger for wrath to him that doeth evil. therefore, it is necessary to obey, not only for wrath, but for conscience sake. For this cause pay you tribute also, for they are the servants of God, waiting continually for this very thing. Render therefore to all their due, tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor can any words make the subject more plain, that it is the appointment of God, and the ruler answering the character here given him, that lays the obligation upon Christians to obey him. If the people who bring Romans 1, as a proof of mere passive obedience to all sorts of superiors, will please to read the text carefully, the arguments they use will vanish, whether they will or not. It is plain to a demonstration that as the Apostle does not here appoint any particular form of government, so he says nothing of the present rulers, but recommends subjection to governors in general, and that from the consideration of the divine institution of their office, and the advantage thereof to mankind, when right administered. to resist such governors as answer the end of their office, and the Apostle's representation is, due doubt, a great crime, and deserves a proportional punishment, called here crime a judgment, both in this life, and that which is to come. But the resisting of tyranny and tyrants falls not under the sentence of the Apostle. The text says nothing to the case of Tyrants, but really excludes them, as being another sort of creatures from what he describes, and the very reverse of that character, which he gives the minister of God, to whom he requires subjection. They are not at all authorities of God, according to the Apostle, if they are a terror to good works, and a praise to evil, for the authorities appointed by God are appointed for this end. and the authority that does not answer this and is not an authority that it is lawful to obey. In such a case, the threatening should be read backwards, namely, he that resisteth not the power shall receive crime a judgment, if any person were to read a Greek classic, as these advocates for passive obedience read the New Testament, they would be posted up as enemies to true literature and common sense, by all the literati and the three kingdoms. The apostles have nowhere affirmed that Christians, at the pleasure of despots, were to surrender their liberties more than others who were fellow citizens with them in the same country. If both the rulers and the rest of the subjects differ with them, they have no other shift but to remonstrate against their oppression, suffer, or forsake their country. Milton says the words immediately after make it as clear as the sun, that the apostle speaks only of a lawful power, for he gives us in them a definition of magistrates, and thereby explains to us who are the persons thus authorized, and upon what account we are to yield obedience, lest we should be apt to mistake, and ground extravagant notions upon his discourse. Magistrates, says he, are not a terror to good works, but to evil, Wilt thou, then, not be afraid of the power? Do that which is good, and thou shalt have praise of the same, for he is the minister of God to thee for good he beareth not the sword in vain, for he is the minister of God, a revenger, to execute wrath upon him that doeth evil, what honest man would not willingly submit to such a magistracy as is here described, and that not only to avoid wrath, and for fear of punishment, but for conscience sake? Whatever power enables a man, or whatsoever magistrate takes upon him to act contrary to what Paul makes the duty of those that are in authority, neither is that power nor that magistrate ordained of God, and, consequently, to such a magistrate no subjection is commended, nor is any due, nor are the people forbidden to resist such authority, for in so doing, they do not resist the power nor the magistracy, as they are here excellently well described. but they resist a robber, a tyrant, an enemy, who, if he may notwithstanding, in some sense, be called a magistrate upon this account only, because he has power in his hands by the same reason, the devil may be called a magistrate. D. 135 As to the true origin of the Roman power, it is stated in Revelation 13, 5, And the dragon gave him his power and state and great authority. On this Dr. Junkin says now the source of this power is pointed out. The dragon gave it to him Diabolus formed a city and government for himself. Dr. Scott says the dragon may here mean either the devil or the devil's vice Durant the idolatrous Roman Empire. so that when another idolatrous persecuting power had succeeded to that of the heathen emperors, then the dragon had transferred his dominion to the beast, or the devil had appointed another viceroy, and all the world knows that this occurred to the history of the Roman Empire, pagan and papal. Dr. Junkin adds the scripture account of absolute despotism he might have said of all godless and Christless power, is, that Satan gave it, and the blasphemous slander of God is the argument by which the doctrine of legitimacy is sustained from the Bible. Our power is of God the powers that be are ordained of God, therefore iron-handed despotism is a divine institution. This is the conclusion of its friends, but the Word of Truth proclaims it to be from below. The same kind of logic will prove the devil's own usurpations. To be right and proper the fallacy lies here in a false assumption. Paul says, the powers that be, ekklesiai, that is, civil government, is an ordinance of God, and the assumption is that it means arbitrary power might without right. This is the logic by which Diabolus has blasphemed the Creator for a score of centuries. See lectures on Revelation, pp. 209210. e. p. 150. The arrogance of the Papists, both in England and in this country, is already beginning to awaken doubts whether after all it is safe to admit the votaries of superstition and the subjects of such a spiritual despotism to the full enjoyment of political rights among a Protestant people. God will yet avenge and by the Papists themselves, as his instruments, nations that have not only given equal honor and protection to Christ's Church and her anti-Christian counterfeit, but have boasted of this as a suitable display of liberality. Dr. Junkin says the grand defect in the bond of our national union is the absence of the recognition of God as the governor of this world. We have omitted may it not be said, refused, to own him whose head wears many crowns, as having any right of dominion over us. The Constitution of the United States contains no express recognition of the being of a God, much less an acknowledgment that the Word of God sways the scepter of universal dominion. This is our grand national sin of omission. This gives the infidelication to glory, and has no small influence in fostering infidelity in affairs of state, and among political men. that the nation will be blessed with peace and prosperity continuously until this defect be remedied, no Christian philosopher expects. For this national insult, the governor of the universe will lift again and again his rod of iron over our heads until we be affrighted and give this glory to his name. Lectures on Revelation, pp. 280-1. This Reformation audio track is a production of Stillwaters Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail order catalog, containing thousands of classic and contemporary Puritan and Reformed books, tapes, and videos at great discounts is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-4255, 3730 by fax at 780-468-1096 or by mail at 4710-37A Avenue Edmonton that's E-D-M-O-N-T-O-N Alberta abbreviated capital A capital B Canada T-6-L-3-T-5 you may also request a free printed catalog and remember that John Kelvin in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devise. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God, by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind. As though he had said, that men assume too much wisdom when they devise what he never required, nay, what he never knew.