men when in power; but it is a very different sort of fear from that reverential fear which is due to him who "is the minister of God to us for good!" It is such a fear only as that, which men have of a wild beast that devours the flock! He is fierce and strong, say they, and, therefore, each individual, through fear of personal inconvenience to himself, is induced to wink at the ruinous depredations made upon his neighbors and brethren, so that, for want of a prudent and timely opposition, the voracious animal (which in a state is a many headed monster) becomes stronger and more dangerous to the community at large, till the unwary time-servers themselves perceive (when it is too late) that, by their own selfish connivance, respectively, as individuals, they have been accessaries to the general ruin ; and, as such, must one day be answerable to God for their shameful breach of that law of liberty,[1] ("Thou shalt love thy neighbour as thyself,") in which we are assured all the law is fulfilled,[2] and by which we are also assured, we shall be judged![3]
This heavenly principle is the true and proper ground for patriotism, and undoubtedly has always been the predominant motive of great and good men, (such as the disinterested and loyal apostle Paul, following his Lord's example,) in their opposition to the injustice of rulers and magistrates, though they passively submit to personal injuries from other hands! for, in this, as I have already remarked, consists the due distinction between the necessary Christian submission to personal injuries, and the doctrine of an unlimited passive obedience.
The subjection and obedience to magistrates, enjoined by the same apostle in his Epistle to Titus, (c. iii. 1,) must certainly be understood with the same necessary limitations,—"Put them in mind," says the apostle, " to be subject to principalities and powers, to obey magistrates,"
