The foundation of civil government, the religion of Jesus, lays in JUSTICE. It represents the human race as one great family, and all men as brethren. Suppose ten millions of these men, members of one community, and subjects of one government: they have all and each an equal right to justice; and this right cannot be taken away, so long as God their common Father reigns in heaven, and so long as all men are brethren. The New Testament gives all a right, that the institutions of society should be equitable; and that no one should suffer a grain of oppression, in order to confer advantages on another beyond his due. Should maxims of injustice have been acted on for a thousand years, christianity commands the government to abandon them, and justice to resume her and subjects to rulers? The other question is, "How far, according to the New Testament, and how long, subjects are bound to obedience, supposing the rulers do not perform their duty, but act in direct opposition to it?"-The first question only is here considered, and is all that was necessary to remove the objection. The second lies entirely without the range of this essay, and it never entered the author's thoughts to discuss it. It involves a piece of casuistry of difficult discussion, according to the common sentiments of men, but not on the system of the author, who thinks that Christ taught his disciplesnot to reform their country by violence and force, not to break the peace of society, and to make use of no other weapons than truth and love.

seat, and to execute righteous judgment without delay.

But let us hear the New Testament speak for itself; and it speaks with plainness and fidelity, and yet with a delicacy suited to the age in which it was written, and to the jealousy of the governments which then existed. See Romans xiii. 1. Civil government, it says, is an ordinance of divine institution: this means, it is the will of God that men should not live as the beasts of the field without controul; but that they should be formed into societies regulated by laws; and that these laws should be executed by magistrates appointed for the purpose. What kind of government, and what kind of rules are designed, the writer particularly specifies: "They are not a terror to good works but to evil. Do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, an avenger to execute wrath upon him that doeth evil."-" They are God's ministers attending continually to this very thing;" i. c. their talents and their time are all employed in this great and good work. These are the principles of government which the New Testament lays down, and these the duties which it prescribes to the rulers of the nations.

But christianity does not confine its injunctions to one part of the community, and leave the rest to act as they please. By no means. It addresses itself likewise with equal energy to the people, and it binds on their consciences the obligations of subjection and obedience. And is not this too highly reasonable, and exactly corresponding with the nature and state. of things? If the members of a community refuse to honor and obey the divine ordinance, and to be subject to government, and to give high respect to rulers, and to pay them tribute; and all this not from fear of punishment, but for conscience sake; it will be allowed by every rational man, that they resist an ordinance of God, an ordinance which is both reasonable and beneficial, and deservedly receive to themselves condemnation. Read likewise 1 Peter ii.

Such is the doctrine of the New Testament respecting civil government; such are its grand moral principles, and such its specific declarations on the subject. In every domestic relation, it lays down fairly and equitably the duties on both sides; namely of husbands and wives, of parents and children, of masters and servants; and presses on all their obligations with equal force. Did it tell one party, " You may neglect your duty to the other, but claim what is due from them to you;" objectors would have had

too much reason to say, "This book cannot come from God." But it leaves no room for such a charge; for both on superiors and inferiors it enforces without partiality, the mutual obligations of duty. The same method is observed here. Religion walks without fear into the palace of the king; she approaches him with dignity as he sits upon his throne; and she proclaims with the tone of authority, "He that ruleth over man must be just, ruling in the fear of God!" 2 Sam. xxiii. 3. She goes from thence into the hall of Judgment, and with the mein of a superior, addresses herself to the judges as they sit on the tribunal: "Ye shall not respect persons in judgment." Deut. i. 17. "Defend the poor and fatherless: do justice to the afflicted and needy deliver the poor and needy: rid them out of the hand of the wicked." Psalm lxxxii. 3, 4. From the courts of justice she goes out to the multitude of the people, and she proclaims through the streets of the city : "Let every soul be subject to the higher powers." Rom. xiii. 1. "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 that are sent by him for the punishment of evil doers, and the praise of them that do well. For so is the will of God, that with well-doing you may put to silence the ignorance of foolish men." Pet. ii. 13, 14, 15.

When you have accompanied her in her progress, and heard her address to every class of men; instead of finding a just cause of objection, is there not rather reason from the impartiality and rectitude of the principles displayed, to conclude that here is an additional argument to prove the christian religion to be from God.

SECTION IV.

OBJ. Christianity establishes a System of Priestcraft, and exalts the Clergy to exorbitant Wealth, and a spiritual Despotism over the Consciences of Men.

TH

HE mass of mankind is busily engaged in worldly pursuits, and has but little leisure for mental improvement. That there should be teachers of religion to instruct them in its principles, to inforce its numerous precepts, and to administer its consolations, has nothing in it contrary to fitness and the public good. If the knowledge of arts and sciences be beneficial to a country, and the teachers of them be regarded as in the number of the most useful members of the community, those whose office and employment it is, to instil into the minds of the people the principles of pure religion and morality, (principles which are the best cement