The Religious Theory of Civil Government

e W. SJriggs, GOVERNOR, HIS HONOR JOHN REED, LIEUTENANT GOVERNOR, THE HONORABLE COUNCIL, A5D THE LEGISLATURE OF MASSACHUSETTS, AT Stye 2lnmial (Election, iDetou0foaB, Ian. 5, 1848. BY ALEXANDER H. VINTON, Rector of St. Paul's Church, Boston. BOSTON: DPTTOJC AND WENTWORTH, PRINTERS TO THE STATE. 1848. COMMONWEALTH OF MASSACHUSETTS. HOUSK OF REPRESENTATIVES, Jan. 6, 1848. ORDERED, That Messrs. Crockett, of Boston, Thurber, of Plymouth, and Gris- wrold, of Greenfield, be a Committee to present the thanks of the House to the Rev. Alexander H. Vinton, D. D., for the able discourse delivered by him, yesterday, before the government of the Commonwealth, and to request a copy thereof for publication. CHARLES W. STOREY, CLERK. INTRODUCTORY. THE author of the following discourse would take the liberty of suggesting, that the theory of the divine origin of civil government, which is here maintained, is in no wise connected with the view entertained by many in the Episcopal Church, of the Apostolic succession of the Chris- tian ministry. The distinction is sufficiently plain when we consider that the theory of the discourse refers to civil government merely as an institution, without regard to the person of the incumbent or the method of his appoint- ment; while the theory of the " Apostolic succession" re- lates exclusively to the administrator himself, and the manner of his ordination. The civil theory derives the authority of the magistrate from the fact that God estab- lished a magistracy in civil affairs, and leaves all question of his appointment open and free. It therefore admits of any form of government, from' Republicanism to Des • potism. But the "Church Theory," so called, denies any authority in the ministry unless it be derived through a particular succession of individuals. It therefore admits of but one form of ecclesiastical government ; and, in this respect, it resembles the theory advanced by Sir Robert Filmer, in defence of monarchy. The former theory, therefore, refers to government as it is a general institution ; the latter, as it is a particular or- ganization ; and the difference between them is the differ- ence between an ordinance and an ordination.

Whatsoever, then, be the merits of either of these two theories, it is evident that they are not the same ; and ought not to be, as they have been, confounded. Again ; — the view here taken of civil government as a divine institution has been charged as being identical with the union of Church and State. It will be plain to the reader that no such position is assumed in the discourse ; and it seems equally plain to me that the one proposition does not involve the other. It is not yet proved that a government cannot be religious without being sectarian. Until this is proved,, whosoever objects to the theory on this ground does but quarrel with his own inference. I make these remarks in order to disembarrass a truth, which I deem momentous, from any extraneous subjects which might, by a confusion of thought, be entangled with it, and hinder its reception. DISCOURSE. Romans, xiii. 1. FOR HE IS THE MINISTER OF GOD TO THEE FOR GOOD. THE foregoing chapter comprises what has been called St. Paul's ethics ; this exhibits a view of his politics. In the former,' he closes his prescription of social duties with the exhortation, " Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is mine, I will re- pay, saith the Lord. Be not overcome of evil, but overcome evil with good." He then passes, by a nat- ural transition, to consider the relation which the Christian sustains to the civil magistracy, in which alone on earth the power is vested of avenging social wrongs. " Let every soul be subject unto the higher powers, for there is no power but of God. The pow- ers that be are ordained of God. Whosoever, there- fore, resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation. For rulers are not a terror to good works but to the evil. Wilt thou then not be afraid of the power ? 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, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath but also for conscience sake."

The frequency of such maxims in the New Testa- ment, as a part of the code of Christian morals, is, at least, remarkable. The Apostle, in his directions to Titus, whom he had left in the Island of Crete to superintend the newly- planted churches, instructs him specially to " put them in mind to be subject to prin- cipalities and powers, and to obey magistrates." And St. Peter, writing to the whole company of converts scattered throughout the several provinces, exhorts them thus : " 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 for the praise of them that do well." We find this teaching confirmed by that of the Savior. When tempted by some of his enemies with the question, "Is it lawful to give tribute unto Caesar or no ?" — shall we give or shall we not give? …