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make (in connection with their neighbours) a decree . law of insurrection ; and that every individual, in cos junction with other individuals, has a supreme right dispose of property and royal honours, whether it be t equalizing ranks and fortunes, or by putting down or king and setting up another.
I own to you, Sir, that although this scheme wou! give me a significancy in life which I never dreamed o. I dare not embrace it. The vanity of considering myse. as a member of the body, which your doctrine repre sents, as the supreme Lawgiver, the Judge of legisla tors, and the Maker of Kings ;—this flattering vanity I say, cannot induce me to renounce the dictates of Rea son, and the declarations of Scripture.
Reason informs me, that the first man was endued with a power to protect and rule mankind : That all men are born in a state of civil society, because no child was ever his own father, his own mother, his own nurse, or his own protector; and that, of consequence, all men were under as strong an obligation of submitting to the first man, (in all things agreeable to God's supreme dominion,) as the first man was, of submitting to God. If Adam had not sinned and died, to this day he would have been, under God, the monarch of all the earth; and all kings would have been bound to acknowledge his supreme authority. This divine right of dominion Adam received from God. At his death, he left it behind him ; and even before his death, it began to subdivide itself into every branch of family-government, and national administration. Hence it is, that the powers that be,' are said to be ordained of God ;' and that magistrates and governors are called gods in the Old and New Testament. It appears to me, therefore, as irrational to say, that the power of sovereigns comes originally from the people, as to say, that the sanction of the fifth commandment comes originally from man. Nor dare I any more assert, that the people have a natu. ral right to enthrone and dethrone kings, than I dare maintain that children and scholars bave a natural right to bestow or take away paternal and magisterial autho
rity; or that the hands and feet have a natural right to rule the head and heart. I grant, that if all the people will rebel against their rightful sovereign, they are able to depose and destroy him. But arguing from might to right is the logic of a tyrant, a robber, and a mob; not that of a Man, a Christian, and a Protestant. If all the sons of Adam had plotted his destruction, they probably could have effected it. But their having a power to sin, would have been no proof that they had a licence so to do. You may call this a “ Jacobite doctrine, " Sir, but such a name does no more make it unreasonable, than your calling Mr. Wesley a slave deprives him of his liberty.
As this doctrine of power, so far as power is exercised i subordination to God's supreme dominion, is agreeable to reason; so is it to scripture. Search the sacred records, Sir, and you will see, that they who resist the' above described “power, resist' not the ordinances of the people, but the ordinances of God' himself. (Rom. TÄ, 2.) Kings, in the sacred pages, are said to be the Lord's anointed,' and not the anointed of the people ; and the men of God inform us, that God removeth kings, and setteth up kings' in his own right. (Dan.
I grant, that, when the Lord designs to punish a nation, or a tyrant, he often suffers the people, or some ambitious man from among the people, to usurp his right, and to procure an unlawful Coronation. Nor do I deny, that, in lawful Coronations, the Lord invites the people to fall in with his providential choice; and that
, sometimes, he brings his choice about by means of the people. But the fullest concurrence of the people does not deprive him of his divine prerogative. „Hence it is, that the Psalmist says, “ Promotion cometh neither from the East, nor from the West, nor yet from the Bouth. And why? God is the (supreme] Judge: He putteth down one and setteth up another.' Psalm IIV. 7, 8. This is his incontestable right. If the people therefore stand in need of a rod of iron, to bruise their stubborn backs; he may give them a [cruel]
king in his anger.' (Hos. xiii. 11.) Or, what is s worse, he may suffer them to set over themselves a tyre whose name is “ Legion, for they are many.' And . gion' will drive them into a sea of trouble, as fiert, and as arbitrarily as a certain Legion formerly drove herd of unruly, obstinate animals into the sea of G. lee. May our American brethren never be given ove so dreadful a delusion !
If legislative; royal power ascended from the peoj, the Lord would not have elected Moses to be the li giver, and Joshua to be the leader of Israel, with first consulting the twelve tribes. Nor would he b raised them judges afterwards, without previously a ing their consent. Much less would he have anoir Saul, David, Jehu, and others to be kings over Isı in so arbitrary a manner as he did. To prove y doctrine, therefore, you must appeal to the right e: cised by some lawless citizens, mentioned by our L who unjustly hated their sovereign, and said,
6 We not have this man to reign over us.' (Luke xix. And, if you please, to this precedent you may add example of those Pharisaic, fickle patriots, who insisted upon making Christ their king, and afterw: cried, “We will have no king but Cæsar; let Jesus crucified. From the designs of such uneasy relig ists, such makers and killers of kings, may God ver the King and bis dominions! Let a Theuda: Barabbas, a Caiaphas, make insurrections against Cæ and raise mobs against Christ himself; but let not p Christians, who dissent from the Church of Engle. Who has dissent from the Prophets and Apostles, when they : My son, fear thou the Lord, and the king, and ir dle not with them that are given to change.' (Prov. x kety 19 the 21.) “Submit to the king as supreme.—Fear (of the Honour the king.— Yea, honour him with thy substaw w obr by paying tribute, or taxes, not only for wrath, wens, and in for conscience sake.'
(1 Pet. ii. 3. &c. Rom. xiii began the 6. Prov. iii. 9.) Thu og scheme, on which you found your i", like Crom
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upon which rigid republicans perpetually run. Against this very rock many of the first, over-doing Protestants steered their course and dashed their ark in pieces. They had long groaned under Popish tyranny ; and when the pode which had galled them for ages was broken, they did not know how to contain themselves. Like a highspirited horse, which takes to a mad gallop, and furiously kaps over the bounds of the pasture, into which it is muned after a long confinement, they disdained all reszint
. Nothing short of lawless proceedings seemed w them to deserve the name of liberty. Because they bed shaken off the Anti-christian yoke of ecclesiastical przes
, they concluded, that they had a right to shake Elke Christian yoke of civil governors. They paid azzjust tribute to the Pope no more ; and therefore,
vould pay just taxes to their sovereign no longer. be short, they asserted that they had as much right in Regislature as their legislators. They brought on a
Sal election, at which they elected themselves law. he fres; and as you may easily conceive, one of their
x hws was, that goods should be common ; thus they di eu, facere rem-publicam, to make a republic, a com.
dahealth, in the strictest sense of the word. All things at theirs. They were to call no man master upon
en They were all to be literally kings with Christ, as they anointed themselves to reign with him a
usand years.' This scheme could not fail to please Es pot boilers in Germany, who had nothing to lose ; 3. Sit was highly applauded by those who hoped to get
* than they had. They rose therefore in riotous ki, to proclaim liberty to the captives,' and 'to Beh the acceptable year of the Lord. They were edo all heavy burdens,' to 'break off every yoke,' sad kings with chains,' and “nobles with fetters of ' They actually began their levelling march,
some well-meaning enthusiasts, and by some cing men, who, like Cromwell, made their way
*preme authority, by striking dreadful blows at all Brity. And under pretence of asserting “the liberty erith Christ hath made us free,' they committed all
the outrages which can be expected from a lawless popu. lace, who mistake licentiousness for freedom.
This mischief had begun in the church. Some of the German Reformers had, at times, spoken so unguardedly of the ceremonial law of Moses, which St. Paul absolutely discards, as to pour contempt upon the moral law of Christ, which the apostle strongly enforces. Luther himself, in his zeal for salvation without works, had been ready to burn the epistle of James, because it speaks honourably of Christ's royal law, by which Christians shall stand or fall when they shall be “judged (that is, justified or condemned) according to their works. When warm men had been taught to bid defi. ance to God's law, as well as to iniquity and Satan; what wonder was it, if some of them went beyond their teachers, and began to infer, that, as they were made free from the law of God, so they were made free from the law of the land! The transition from ecclesiastical to civil Antinomianism, is easy and obvious, for, as he that reverences the law of God, will naturally reverence the just commands of the King ; so he that thinks him. self free from the law of the Lord, will hardly think himself bound by the statutes of his sovereign.
This republican, mobbing spirit, after having tossed Germany, began to agitate England. Permit me, Sir, to transcribe some passages from Bishop Burnet's His. tory of the Reformation. They refer to my subject, and will throw much light upon it: “ At this time there were many Anabaptistst in several parts of England. They
This word, according to its Grcek etymolɔgy, mcans Rebaptizers. Mr. Evans, and the Protestants of his denomination, are called by this name, because their grand peculiarity is to rebaptize those who were baptized in their infancy. No Church-of-England man can enter their church, but at the door of re-baptization. Nor can he go through that door, without renouncing his former baptism and all his communions. Dreadful abjuration! Hence it is, that too many of those who have taken that rash step, are as zealous for re-baptization, as the Christians who have renounced their baptism for Turkish ablutions, are zealous for their new washings. They exceed all others in real for making proselytes. I do not say this to prejudice the reader against the Anabaptists; On the contrary, I would have him think, as I do, that many of them are very good people, and that most of them mcan well; and I believe this is the case with my opponent.