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The advantage of subjection to

A. D. cir. 58.

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A. D. cir. 58. An. Olymp. cir. CCIX. 2.

A. M. cir.4062. of God; and they that resist shall to good works, but to the evil. A. M. cir.4062. An. Olymp. receive to themselves damnation. Wilt thou then not be afraid not a terror of the power? do that which is A.U.C.cir.811.

cir. CCIX.2. A.U.C.cir.811.

3 For rulers are

b

a Deut. 17. 12. & 21. 18.

b1 Pet. 2. 14. & 3. 13.

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which does not exclusively belong to any class of people, order of the community, or official situations; but to every soul: and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions. And what is this solemn doctrine? It is this: Let every soul be subject to the higher powers. Let every man be obedient to the civil government, under which the Providence of God has cast his lot.

subjects of his kingdon alone, might be in danger of being infected with those unruly and rebellious sentiments; therefore the apostle shews them that they were, notwithstanding their honours and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government. The judicious commentator adds; "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing, are always comprehensive on every point; and he For, there is no power but of God] As God is the origin takes into his thoughts and instructions, all parties that might of power, and the Supreme Governor of the universe, he probably reap any benefit by them. As Christianity was delegates authority to whomsoever he will; and though, in then growing, and the powers of the world began to take many cases, the governor himself may not be of God, yet, notice of it, it was not unlikely that this letter might fall civil government is of him; for, without this, there could be into the hands of the Roman magistrates. And, whenever no society, no security, no private property; all would be that happened, it was right not only that they should see confusion and anarchy; and the habitable world would soon that Christianity was no favourer of sedition; but likewise, be depopulated. In ancient times, God, in an especial manthat they should have an opportunity of reading their own ner, on many occasions, appointed the individual who was to duty and obligations. But as they were too proud and in- govern, and he accordingly governed by a Divine right; as Folent to permit themselves to be instructed in a plain, direct in the case of Moses, Joshua, the Hebrew judges, and several way; therefore, the apostle, with a masterly hand, deli- of the Israelitish kings. In after times, and to the present neates, and strongly inculcates the magistrate's duty: while day, he does that by a general superintending Providence, he is pleading his cause with the subject, and establishing which he did before by especial designation. In all nations his duty on the most sure and solid ground, he dexterously of the earth, there is what may be called a Constitution, a sides with the magistrate, and vindicates his power against plan by which a particular country or state is governed; and any subject who might have imbibed seditious principles, or this constitution is less or more calculated to promote the inmight be inclined to give the government any disturbance: terests of the community. The civil governor, whether he and, under this advantage, he reads the magistrate a fine and be elective or hereditary, agrees to govern according to that close lecture, upon the nature and ends of civil government. constitution. Thus, we may consider, that there is a comA way of conveyance so ingenious and unexceptionable, that pact and consent between the governor and the governed; even Nero himself, had this epistle fallen into his hands, and, in such a case, the potentate may be considered as com could not fail of seeing his duty clearly stated, without finding to the supreme authority in the direct way of God's Proing any thing servile or flattering on the one hand, or offen- vidence: and, as civil government is of God, who is the sive or disgusting on the other. fountain of law, order, and regularity, the civil governor "The attentive Reader will be pleased to see, with what who administers the laws of a state according to its constidexterity, truth and gravity, the apostle, in a small compass,tution, is the minister of God. But it has been asked, if the affirms and explains the foundation, nature, ends, and just ruler be an immoral or profligate man, does he not prove limits of the magistrate's authority, while he is pleading his himself, thereby, to be unworthy of his high office, and cause; and teaching the subject the duty and obedience he should he not be deposed? I answer-No: if he rule acowes to the civil government." Dr. Taylor's Notes, pag. 352.cording to the constitution, nothing can justify rebellion

Verse 1. Let every soul be subject unto the higher powers] This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking not from his own private judgment, or teaching a doctrine of present expediency; but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine

against his authority. He may be irregular in his own private life; he may be an immoral man, and disgrace himself by an improper conduct; but if he rule according to the law; if he make no attempt to change the constitution, nor break the compact between him and the people; there is therefore, no legal ground of opposition to his civil authority; and every act against him is not only rebellion, in

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A. M. cir. 4062. good, and thou shalt have praise of thee for good.

A. D. cir. 58.

An. Olymp the same: cir CCIX. 2. A.U.C.cir.811.

the civil constituted authorities.

But if thou do that
be afraid; for he

A.M. cir. 4062.
An. Olymp.

A. D. cir. 58.

cir. CCIX. 2.

which is evil, 4 For he is the minister of God to beareth not the sword in vain: for A.U.C.cir.811.

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the worst sense of the word, but is unlawful, and absolutely pure morality among his subjects. Vice is discredited from

sinful.

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the throne; and the profligate dare not hope for a place of trust and confidence, (however in other respects he may be qualified for it,) because he is a vicious man.

As I have already mentioned some potentates by name, as apt examples of the doctrines I have been laying down; my Readers will naturally expect that, on so fair an opportunity, I should introduce another; one in whom the double blessing meets; one who, through an unusually protracted reign, during every year of which he has most conscientiously watched over the sacred constitution committed to his care; one

Nothing can justify the opposition of the subjects to the ruler but ouvert attempts on his part, to change the constitution, or to rule contrary to law. When the ruler acts thus, he dissolves the compact between him and his people; his authority is no longer binding, because illegal; and it is illegal, because he is acting contrary to the laws of that constitution, according to which, on being raised to the supreme power, he promised to govern. This conduct justifies opposition to his government: but I contend, that no personal" misconduct in the ruler, no immorality in his own life, while who not only did not impair this constitution, but took care he governs according to law, can either justify rebellion, against him, or contempt of his authority. For his political conduct, he is accountable to his people: for his moral conduct, he is accountable to God, his conscience, and the ministers of religion. A king may be a good moral man, and yet a weak, and indeed a bad and dangerous prince. He may be a bad man, and stained with vice in his private life, and yet be a good prince. SAUL was a good moral man, but a bad prince, because he endeavoured to act contrary to the Israelitish constitution; he changed some essential parts of that constitution: as I have elsewhere shewn, (see the Note on Acts xiii. ver. 22.) he was therefore lawfully deposed. James the Ind. was a good moral man, as far as I can learn, but he was a bad and dangerous prince; he endeavoured to alter, and essentially change, the British constitution, both in church and state; therefore, he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be, iu private life, the constitution was, in their hands, ever considered a sacred deposit; and they faithfully preserved it, and transmitted it unimpaired to their successors; and took care, while they held the reins of government, to have it impartially and effectually administered.

It must be allowed, notwithstanding, that, when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious: morality banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms, and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of

that its wholesome laws should be properly administered; and who, in every respect, acted as the father of his people: and, added to all this, the most exemplary moral conduct, perhaps ever exhibited by a prince, whether in ancient or modern times; not only tacitly discountenancing vice, by his truly religious conduct, but by his frequent proclamations, most solemnly forbidding sabbath-breaking, profane swearing, and immorality in general: more might be justly said, but when I have mentioned all these things, (and I mention them with exultation, and with gratitude to God,) I need scarcely add the venerable name of GEORGE the Third, king of Great Britain; as every Reader will at once perceive that the description suits no potentate besides. I may just observe, that notwithstanding his long reign has been a reign of unparalleled troubles and commotions in the world, in which his empire has always been involved; yet, never did useful arts, enobling sciences, and pure religion, gain a more decided and general ascendancy: and much of this, under God, is owing to the manner in which this king has lived ; and the encouragement he invariably gave to whatever had a tendency to promote the best interests of his people. Indeed, it has been well observed, that, under the ruling providence of God, it was chiefly owing to the private and personal virtues of the sovereign, that the House of Brunswick remained firmly seated on the throne, amidst the storms arising from democratical agitations, and revolutionary convulsions in Europe, during the years 1792-1794. The stability of his throne, amidst these dangers and distresses, may prove a useful lesson to his successors, and shew them the strength of a virtuous character; and that morality and religion form the best bulwark against those great evils to which all human governments are exposed. This small tribute of praise to the character and conduct of the British king, and gratitude to God for such a governor, will not be suspected of sinister motive;

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as the object of it is, by an inscrutable Providence, placed in a situation to which neither envy, flattery, nor even just praise, can approach; and where the majesty of the man is placed in the most awful, yet respectable ruins.

But, to resume the subject, and conclude the argument: I wish particularly to shew the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution; his heart and life are regulated by the dictates of eternal truth, as contained in that revelation which came from God.

Verse 2. Whosoever resisteth the power] O avTitaσcopεvos, he who sets himself in order against this order of God; Ty TOU BEOυ diaray, and they who resist, i avôETTYNOTES, they who obstinately, and for no right reason, oppose the ruler; and strive to unsettle the constitution, and to bring about illegal changes,

Shall receive to themselves damnation.] Kapa, condemnation; shall be condemned both by the spirit and letter of that constitution; which, under pretence of defending or improving, they are indirectly labouring to subvert.

Verse 3. For rulers are not a terror to good works] Here the apostle shews the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and, his doing so, renders him unworthy of their confidence; and they must consider him not as a blessing, but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience; yet the truly pious will not feel, that even this, would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel; and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on ver. 1st.

If thou

Wilt thou then not be afraid of the power?] wouldest not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws; and, consequently, instead of incurring blame, thou wilt have praise. This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point, that the magistrate is such.

Verse 4. For he is the minister of God to thee for good] Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God: the of fice is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and, as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good.

He beareth not the sword in vain] His power is delegated to him for the defence and encouragement of the good, and the punishment of the wicked: and he has authority to punish capitally, when the law so requires; this, the term sword leads us to infer.

For he is a minister of God, a revenger] es diamovos E51 Exdixos, for he is God's vindictive minister, to execute wrath; a opy, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God's civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feelings; but according to the express declarations of the law.

Verse 5. Ye must needs be subject] Avayxŋ, there is a necessity that ye should be subject, not only for wrath, diz Tryopy, on account of the punishment which will be inflicted on evil doers, but also for conscience sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God, for the support, defence, and happiness of society; they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences; because they sin against God. Here are two powerful motives to prevent the infraction of the laws, and to enforce obedience. 1. The dread of punishment: this weighs with the ungodly. 2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.

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Verse 6. For this cause pay ye tribute also] Because civil government is an order of God, and the ministers of state must be at considerable expense in providing for the safety and defence of the community; it is necessary that those in whose behalf these expences are incurred, should defray that expence; and hence nothing can be more reasonable than an impartial and moderate taxation, by which the expences of the state may be defrayed, and the various of ficers, whether civil or military, who are employed for the service of the public, be adequately remunerated. All this is just and right; but there is no insinuation in the apostle's words in behalf of an extravagant and oppressive taxation, for the support of unprincipled and unnecessary wars; or the pensioning of corrupt or useless men. The taxes are to be paid for the support of those who are God's ministers, the necessary civil officers, from the king downwards, who are attending CONTINUALLY on this very thing. And let the Reader observe, that, by God's ministers, are not meant here the ministers of religion, but the civil officers, in all departments of the state.

Verse 7. Render, therefore, to all their dues] This is an extensive command. Be rigidly just; withhold neither from the king, nor his ministers, nor his officers of justice and revenue, nor from even the lowest of the community, what the laws of God and your country require you to pay. Tribute to whom tribute] Pogos: this word probably means such taxes as were levied on persons and estates.

Custom to whom custom] Texas this word probably means such duties as were laid upon goods, merchandize, &c. on imports and exports; what we commonly call custom. Kypke on this place has quoted some good authorities for the above distinction and signification. Both the words occur in the following quotation from Strabo, Αναγκη γαρ μειούσθαι τα TEAN, COPWY εmibahhoμɛvwv; it is necessary to lessen the CUSTOMS, if TAXES be imposed. Strabo, lib. ii. pag. 307. See several other examples in Kypke.

Fear to whom fear] It is likely that the word cov, which we translate fear, signifies that reverence which pro

duces obedience. Treat all official characters with respect, and be obedient to your superiors.

Honour to whom honour.] The word Tur, may here mean that outward respect which the principle reverence, from which it springs, will generally produce. Never behave rudely to any person; but behave respectfully to men in office: if you cannot even respect the man, for an important office may be filled by an unworthy person, respect the office, and the man on account of his office. If a man habituate himself to disrespect official characters, he will soon find himself disposed to pay little respect or obedience to the laws themselves.

Verse 8. Ore no man any thing, but to love one another] In the preceding verses, the apostle has been shewing the duty, reverence, and obedience, which all Christians, from the highest to the lowest, owe to the civil magistrate; whether he be emperor, king, pro-consul, or other stateofficer; here, he shews them their duty to each other: but this is widely different from that which they owe to the civil government to the first, they owe subjection, reverence, obedience, and tribute to the latter, they owe nothing but mutual love; and those offices which necessarily spring from it. Therefore, the apostle says, owe no man; as if he had said, ye owe to your fellow-brethren nothing but mutual love and this is what the law of God requires; and in this the law is fulfilled. Ye are not bound in obedience to them, as to the civil magistrate; for, to him ye must needs be subject, not merely for fear of punishment, but for conscience sake: but to these ye are bound by love; and by that love especially, which utterly prevents you from doing any thing by which a brother may sustain any kind of injury.

Verse 9. For this, Thou shalt not commit adultery] He that loves another, will not deprive him of his wife, of his life, of his property, of his good name; and will not even permit a desire to enter into his heart which would lead him to wish to possess any thing that is the property of another: for, the law, the sacred Scripture, has said, Thou shalt love thy neighbour as thyself.

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It is remarkable, that ou vaudouapropnosis, thou shalt not || darkness; prepare to meet this rising light, and welcome its bear fulse witness, is wanting here in ABDEFG. and several approach; by throwing aside superstition, impiety, and vice other MSS. Griesbach has left it out of the text. It is wanting of every kind and put on the armour of light; fully realso in the Syriac, and in several of the primitive Fathers. ceive the heavenly teaching, by which your spirits will be as The generality of the best critics think it a spurious reading. completely armed against the attacks of evil, as your bodies Verse 10. Love worketh no ill] As he that loves ano- could be by the best weapons and impenetrable armour. This ther will act towards that person as on a reverse of circum- sense seems most suitable to the following verses, where the stances, he would that his neighbour should act towards him; vices of the Gentiles are particularly specified; and they are therefore, this love can never work ill towards another; and, exhorted to abandon them, and to receive the gospel of on this head, i. e. the duty we owe to our neighbour, love is Christ. The common method of explanation is this: the the fulfilling of the law. night is far spent; our present imperfect life full of afflic tions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand, is about to dawn on us in our glorious resurrection unto eternal life. Therefore, let us cast off, let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below; as the Gentiles are most evidently intended.

Verse 11. And that, knowing the time] Dr. Taylor has given a judicious paraphrase of this and the following verses. "And all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep; and apply, with vigilance and vigour, to the duties of our Christian life; for, that eternal salvation which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us, than when we first entered into the profession of Christianity."

Some think the passage should be understood thus: We have now many advantages which we did not formerly possess. Salvation is nearer; the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account, a greater progress in religious knowledge, and in practical piety, is required of us and we have, for a long time, been too remiss in these respects. Deliverance from the persecutions, &c. with which they were then afflicted, is supposed by others, to be the meaning of the apostle.

Verse 12. The night is fur spent] If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: the night is far spent; heathenish darkness is nearly at an end. The day is at hand; the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world, approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews □ yom, day, because previously to this all is night. Bereshith rabba, sect. 91. fol. 89. Cast off the works of

Verse 13. Let us walk honestly, as in the day] Let us walk, evoxyporus, decently, from eu well, and oxyua mien, habit or dress. Let our deportment be decent, orderly, and grave; such as we shall not be ashamed of in the eyes of the whole world.

Not in rioting and drunkenness] Μη κώμοις και μέθαις" Kwuss, rioting, according to Hesychius, signifies avsky aruara, пoprixa ovμñooia, wŝai, unclean and dissolute songs ; banquets, and such like. Maxis, signifies drunken festivals, such as were celebrated in honour of their gods; when after they had sacrificed (pera To Jusiv, SUIDAS,) they drank to excess, accompanied with abominable acts of every kind. See Suidas and Hesychius, under this word.

Not in chambering] This is no legitimate word, and conveys no sense till, from its connection in this place, we force a meaning upon it. The original word norais, signifies whoredoms, and prostitution of every kind.

And wantonness] Areλyears, all manner of uncleanness, and sodomitical practices.

Not in strife and envying.] My spidi xai xw, not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome? That they are charged with practices almost peculiar to the

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