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I PETER II. 13, 14, 15, 16.
Submit yourselves to every ordinance of man for the Lord’s sake: Whether it be to the King as supreme, or unto Governors, as unto Governors, as unto them who are sent by him, for the punishment of evil-doers, and for the praise of them that do well.
For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.
The great and wise Author of our being, has so formed us, that the love of liberty is natural. This passion, like all other original principles of the human mind, is, in itself [6] perfectly innocent, and designed for excellent purposes, though, like them, liable, through abuse, of becoming the cause of mischief to ourselves and others. In a civil state, the genius of whose constitution is agreeable to it, this passion, while in its full vigor, and under proper regulation, is not only the cement of the political body, but the wakeful guardian of its interests, and the great animating spring of useful and salutary operations; and then only is it unjurious to the public, or to individuals, when, thro’ misapprehension of things, or by being overballanced by self-love, it takes a wrong direction.
Civil and ecclesiastical societies are, in some essential points, different. Our rights, as men, and our rights, as christians, are not, in all respects, the same. It cannot, however, be reasonably supposed, but that this useful and important principle, must, in its genuine influence and operation, be friendly to both: For although our Saviour has assured us, his kingdom is not of this world; and it be [7] manifest from the Gospel, which contains its constitution and laws, that his subjects stand in some special relation and are under some peculiar subjection to him, distinct from their relation to and connection with civil societies, yet we justly conclude, that as this divine polity, with its sacred maxims, proceeded from the wise and benevolent Author of our being, none of its injunctions can be inconsistent with that love of liberty he himself has implanted in us, nor interfere with the laws and government of human societies, whose constitution is consistent with the rights of men.
Christ came to set up a kingdom diverse, indeed, from the kingdoms of this world, but it was no part of his design to put down, or destroy government and rule among men. He came to procure liberty for his people, and to make them free in the most important sense, yet not to exempt them from subjection to civil powers, or to dissolve their obligations to one another, as members of political bodies.
[8] As to things of this nature, all ecclesiastical constitutions and laws, as coming from GOD, must leave men just as they were; because all civil societies, founded on principles of reason and equity, are, as well as the peculiar laws of Christianity, agreeable to the Deity, and certainly, intimations from the all-perfect mind cannot be contradictory.
These things, seem not to have been rightly apprehended, and well understood by men at all times and in all places. The Jews, some of whom were early proselyted to the christian faith, had imbibed high notions of their liberty and superiority to all others, as the peculiar people of GOD; and were loth to own subjection to the Romans, as a civil state, when they were actually under their dominion. And some converts from among the Gentiles, tho’ they had not these national prejudices, yet from their subjection to Jesus Christ, as their King and Ruler, and, as ‘tis probable, from mistaking the meaning of some apostolic declarations asserting [9] their freedom as christians, disclaimed likewise all human authority over them.
Men of this cast, gave no small trouble both to Church and State, in the early days of the Gospel. Of such the Apostle Peter speaks where he says—They despise government: Presumptuous are they. Self-willed, they are not afraid to speak evil of dignities.
Such men as these, and their seditious, turbulent behaviour, I doubt not, this same Apostle had in view, when he delivered the instructions in my text, by which he endeavoured to guard christians against their evil practices.
But, as all authority, demanding submission, and all submission, due to such authority, are likely to be best understood, by having these things reduced to their first principles; by having the foundation of such authority fairly produced, and its just boundaries, which must be the measure of submission due to it, clearly marked out: And as such submission is most likely to be duly yielded, [10] by having the reasons and motives thereof plainly exhibited, so these are things which seem here aimed at by the Apostle. Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the King as supreme; or unto Governors, as unto them who are sent by him for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
In these words he gives us a compendium of civil government; representing its origin and great design; that submission, or obedience which is due to it; and the true principles from which such obedience should flow.
Upon this general view of the subject, it is obvious, that if handled with any degree of propriety, it may offer useful instructions, both to Rulers, and those under their government.—A modest attempt to do this, will not, it is hoped, be [11] disagreeable to this respectable audience, by whom I ask to be heard with patience and candor.
The first thing offered to our consideration is, the ORIGIN of civil government, from whence all authority in the state must take its rise. And this is said to be from man. Submit yourselves to every ordinance of man, etc. More intelligibly, perhaps, it might be rendered, “to every human institution or appointment.” And this may be justly understood, as having respect to every kind of civil government, under whatever form it is administred:—It is the ordinance,—the institution or appointment of man.
This does not imply, however, that civil government is not from God; for thus it is sometimes represented, and is expressly said to be the ordinance of God. So St. Paul declares—There is no power but of God. The powers that be, are ordained by God. Whoever therefore resisteth the power resisteth the ordinance of God.‡
[12] Civil government is not, indeed, so from God, as to be expressly appointed by him in his word. Much less is any particular form of it there delineated, as a standing model for the nations of the world. Nor are any particular persons, pointed out, as having, in a lineal descent, an indefeasible right to rule over others.
But civil government may be said to be from God, as it is he who qualifies men for, and in his over-ruling providence, raises them to places of authority and rule; for by him Kings reign:—As he has given us, in his word, the character of Rulers, and pointed out both their duty, and the duty of those under their authority; which supposes, not only the existence of civil government, but that it is agreeable to his will: And especially and chiefly, as civil government is founded in the very nature of man, as a social being, and in the nature and constitution of things. It is manifestly for the good of society:—It is the dictate of nature:—It is the voice of reason, which may be said to be the voice of God.
[13] It being only thus that civil government is the ordinance of God, there is no impropriety in asserting likewise that it is the ordinance of man. For though it is founded in the nature of man, and in the constitution of things, which are from God, yet nothing is plainer, than that it proceeds immediately from men. It is not a matter of necessity, strictly speaking, but of choice. This is the case, as to the government in general.—This is most evidently the case, as to any particular form of government.
All men are naturally in a state of freedom, and have an equal claim to liberty. No one, by nature, nor by any special grant from the great Lord of all, has any authority over another. All right therefore in any to rule over others, must originate from those they rule over, and
