The American Republic. Группа авторов

two ways of tracing their genealogies, by a kind of double descent; the one natural, the other legal. The natural descent was when a person, by natural generation, descends from another; the legal, when one not naturally descended from another, yet succeeded, as nearest of kin, to the inheritance. St. Luke deduces the natural line of Christ from David; and shews how Christ, by Nathan, is the son of David, according to the flesh, by natural descent: whereas St. Matthew deduces the legal line of Christ also from David, shewing how Christ, as Solomon’s heir, and lawful king of the Jews, succeeded, as nearest of kin, to sit upon the throne of David his father: and the Evangelist is so satisfied with the legality of this genealogy, that he calls Christ, “the born king of the Jews,” that is to say, the person who was their king by birth ^*. The Jews themselves could name none of their nation who was nearer than he was. None of them ever produced any legal exception against him; and therefore, whilst a large party, convinced of the validity of his title to the throne by birth, wished to confirm it by election, and to make him a king, all that the friends of the Power who was in possession, or his enemies, could do to defeat his claim, was to get the Romans on their side, by artfully insinuating that the best of all titles was that which had been obtained by conquest: hence, their cry was, We will have no king but Caesar!

      Add to this—It is well known that in no instance whatever did our Saviour give greater offence to his countrymen than he did by not gratifying them in their expectations of a temporal deliverance. For this opinion of his title to the throne was not taken up at random; nor only by a few persons, merely to serve some bye-ends of their own. The idea pervades his whole history. It was one of the chief grounds of the enmity of his countrymen towards him, and the only plausible pretence on which he could be arraigned. And, notwithstanding his repeated declarations that his kingdom was not of this world, yet it was on this account that at last he was brought as a lamb to the slaughter.

      When it is asserted that Christianity made no alteration in the civil affairs of the world, the assertion should neither be made, nor understood, without some qualification. The injunction to render unto Caesar the things that are Caesar’s, is no doubt very comprehensive; implying that unless we are good Subjects, we cannot be good Christians: but then we are to render unto Caesar, or the supreme magistrate, that obedience only to which God has given him a just claim: our paramount duty is to God, to whom we are to render the things that are God’s. If, therefore, in the course of human affairs, a case should occur (and no doubt such cases do often occur) in which the performance of both these obligations becomes incompatible, we cannot long be at a loss in determining that it is our duty to obey God rather than men. The worship of idols, as well as sacrifices and auguries, certainly entered into, and made a part of, the civil policy of ancient Rome. Temples dedicated to a variety of false deities were under the peculiar care of the Senate. The office of Pontifex Maximus, or High Priest, was annexed to the title of Emperor. Now, surely, it was the intention of the Founder of Christianity, and it is the natural tendency of it’s doctrines, to produce some alteration in things of this sort. In Mahometan countries, a plurality of wives is allowed by law: in many countries still Pagan, the worship of images is enjoined by the State: in several parts of Africa, parents who are past labour are, by the laws of the land, exposed by their children to be torn in pieces by wild beasts: and even in so civilized a country as China, children are thus exposed by their parents, with the sanction and authority of the laws. Would Christianity endure such shocking outrages against all that is humane, moral, or pious, though supported by Government? It certainly would not: for the spirit of St. Paul, when he saw the city of Athens wholly given to idolatry, was so stirred in him, that, for disputing publicly with certain philosophers of the Epicureans and of the Stoics, they carried him unto Areopagus; where, far from shrinking from his duty, he openly arraigned all the people of Athens, of being too superstitious. This charge he founded on his having seen an altar with this inscription, To the unknown God; which yet was not set up contrary to law. Sundry improprieties, sanctioned by legal authority, were censured by Christ himself. Was it not by virtue of his regal power that, as one having authority, he cast the buyers and sellers out of the temple; who yet were there, and pursuing their usual callings, with the public permission? Still, though they certainly were not restrained by any idea that all interference with the civil affairs of the world was contrary to Christianity, it no where appears, that either our Saviour, or any of his apostles, ever did interfere with the affairs of any government, or the administration of any government, otherwise than by submitting to them. Yet, let it not be said, that he who could have commanded more than twelve legions of angels, wanted power or means to have resisted, and with effect, that pusillanimous Roman governor, who, from the basest of all motives, gave sentence, that a person in whom he declared he found no fault, should be put to death, merely to gratify a senseless, malicious, and clamorous multitude. Let it not be said, that his pretensions to sovereignty were either romantic or dubious: a great multitude of his cotemporaries and countrymen, being in number about five thousand, thought so favourably of them, that they would have set him on their throne in that way by which alone we are now told authority over a free people can properly be obtained, viz. by the suffrages of the people. To assert his claim de jure against those who held it de facto, they would fain have taken him by force (that is, no doubt, in opposition to the Romans and their adherents) to make him a king. That he was not restrained from gratifying these natural wishes of so large a number of his impatient countrymen, by any apprehensions of his being evil-spoken of, as a pestilent fellow, one who perverted the people, forbidding to give tribute to Caesar, and saying that he himself was king, may very rationally be inferred from his having submitted to no less unmerited aspersions with invincible fortitude: and his yielding at last to the ignominy of the cross, proves that he was not to be deterred from doing any thing which he knew would redound either to the glory of God, or the good of man-kind, by the dread of any calumnies, or the terrors of any sufferings ^*.

      His constant discouragement, therefore, of a scheme so well calculated not only to promote his own elevation, but to emancipate his country (had he estimated either worldly grandeur, or the condition of subjects under government, according to our ideas) would have been inconsistent with that love to mankind which he manifested in every other action of his life. The only rational conclusion, therefore, that the case will admit of, is, that he thought it would be better, both for Judea in particular, and for the world in general, that in the former case the people should not be distracted by a revolution, and in the latter that there should be no precedent to which revolutionists might appeal: his words were not meant to bear merely a local and circumscribed, but a general and extended application, when he directed his followers to render unto Caesar the things that are Caesar’s: his practice was conformable to this precept; and so would ours be, were we but practically convinced that it is enough for the disciple to be as his master, and the servant as his lord. As Christians, solicitous to tread in the steps in which our Saviour trod, the tribute of civil obedience is as much due to our civil rulers, even though they should happen to be invaders like the Romans, and though, like Herod, the ministers of government should chance to be oppressors, as the duty of religious obedience is a debt which we owe to the King of kings, and Lord of lords.

      Nor let this be deemed a degrading and servile principle: it is the very reverse; and it is this it’s superior dignity which proves it’s celestial origin. For, whilst other doctrines and other systems distract the world with disputes and debates which admit of no decision, and of wars and fightings which are almost as endless as they are useless, it is the glory of Christianity to teach her votaries patiently to bear imperfections, inconveniences and evils in government, as in every thing else that is human. This patient acquiescence under some remediless evils is not more our duty than it is our interest: for, the only very intolerable grievance in government is, when men allow themselves to disturb and destroy the peace of the world, by vain attempts to render that perfect, which the laws of our nature have ordained to be imperfect. And there is more magnanimity, as well as more wisdom, in enduring some present and certain evils, than can be manifested by any projects of redress that are uncertain; but which, if they fail, may bring down irretrievable ruin on thousands of others, as well as on ourselves: since to suffer nobly indicates more greatness of mind than can be shewn even by acting valiantly. Wise men, therefore, in the words of a noted philosopher, ^* will