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have always given the moft unequivocal proofs of their loyalty on every proper occafion ;-yet there never have been wanting fome who attempted to traduce them as enemies to the prefent government. And, at this time, there are not a few who confider all Seceders, influenced by the peculiar principles of their fociety, as ringleaders of that party who avowedly fet themfelves to oppofe the measures of government, to embarrass its motions, and to overturn it, if poffible, from the foundation. The publication of these effays will at leaft convince them that fome Seceders are of a different mind.

To Chriftians, the Holy Scriptures are the fupreme rule, both of faith and practice. Concerning every opinion, of whatever kind, that any man would propagate among them, and concerning every practice, to which men would inftigate them, the firft enquiry of Christians fhould be, Is it, or is it not, agreeable to the word of God? And whoever they be, that fpeak not according to this word, we are fufficiently warranted to conclude, that it is because there is no light in them. Few people in the lower ranks of life can be acquainted with the fcience of politics: nor is it to be hoped that they can understand thofe abftract reafonings, which may be em*ployed in matters of that kind. But, among us, even the poor have bibles in their hands, and have, for the most part, been taught to read them. In the bible, the duties of every natural and civil relation are clearly and plainly pointed out: and if men, instead of gathering their principles, concerning politcal duty from inflammatory news-papers, and feditious pamphlets, writ ten by men, whom they know not whence they are, -would calmly perufe the Scriptures, and follow the directions of the Spirit of God speaking in them, they would find it more calculated to promote their inward

peace,

peace, as well as tending more to make them quiet and ufeful members of fociety. In all that has been written, on those political controverfies which of late have been agitated among us, little recourfe has been had to the Scriptures on either fide. Hence, people may imagine, that these are matters with which the Scriptures have nothing to do: and that they may take what fide they please, without acting contrary to the word of God. To obviate this mistake is one main design of this publi cation. On fuch a fubject, it will be impoffible to confine ourselves wholly to arguments drawn immediately from Scripture: but Scripture and found reason were never at variance. From thefe two fources combined, it is propofed to collect what has occurred on the following topics.

I. On Government in general; and the Subjection due to the Powers that be.

II. On Revolutions.

III. On the British Conftitution.

IV. On Kingly Government, and Hereditary Succeffion.

V. On Parliamentary Representation and Reform.
VI. On Liberty and Equality.

VII. On Taxation. - And,

VIII. On the prefent War, and the failure of Credit as connected with it.

ESSAY

ESSA Y
A Y I.

Of GOVERNMENT in general; and the Subjection which Chriftians owe to the Powers that

be.

AMONG the philofophers of modern times, it has

become fashionable to speak of mankind as haying originally been a race of favages, little removed from brutes, and wholly unconnected with one another in fociety. And this favage ftate they call the state of nature. In such a state, every man must have united in his own perfon all the rights that are now poffeffed both by magiftrates and subjects, as far as related to himself. Restrained by no human laws, he had a right to do what he pleased, without being subject to the will of another, or being accountable for what he did to any creature. Every man must have been his own lawgiver, his own judge, his own protector, and his own avenger.

But, though for argument's fake, we may fuppofe fuch a state to have existed, and though, in fome places of the world, mankind have fo far degenerated, as to have made near approaches to that state; yet it is plain, from the nature of things, that, in such a state, man nev

er could fubfift. The focial principle is as much interwoven with our nature, as the principle of self-preservation: fo that no human creature could ever fubfift one day, in the exercise of his rational faculties, without defiring fociety, and ufing means to obtain it, if fuch means were in his power. The law of nature, that was originally written on man's heart, and still continues to be fo in fome degree, exprefly requires focial and rela◄ tive duties; and as exprefly prohibits crimes against society and, therefore, neceffarily presupposes a focial ftate.-Befides, unless we fuppofe all mankind perfectly free from any vicious difpofition, the fpecies could not long have fubfifted, in that unsocial state. The weak would have become a prey to the strong; and the meek and peaceable-to the turbulent and unruly. Either they who were difpofed to live in peace, must have affociated together for their mutual defence; or the strongeft individual, and the moft wicked, would have made, himself master of the whole race. In either of these cafes, the foundation would have been laid, of fome kind of fociety.

If we have recourfe to Scripture hiftory, the only history that can give us fatisfaction in that matter, we shall find the above reafoning confirmed by fact. Adam, though in full poffeffion of a furnished world, the very day that he was created, felt a want of fomething more adapted to his nature, than any thing that God had yet made. Neither did he find a help meet for him, till he was provided with a companion of his own fpecies. So ciety, therefore, was formed, as foon as Eve was created: and from that day to this, men have always fubfifted in fociety. Whether fociety could have fubfifted without fubordination, or not,-if man had continued in a state of originál integrity? is a queftion that none can answer.

But

even among

But we are very fure that it cannot in our present cors rupt state. Accordingly, as soon as fin entered, God put the woman under fubjection to the man; when He said, "Unto him fhall be thy defire, and he fhall rule over "thee *." A fimilar expression used to Cain, intimates a kind of natural subjection of the younger to the elder, brothers. And thus there can be no fociety without fubordination, and fome kind of government. What fort of government obtained among mankind in the antediluvian ages, or from the flood to the building of Babel, it is impoffible to determine. It is plain, that during the laft mentioned period, mankind continued united in one fociety; and dwelt together in one part of the earth. After the confusion of languages, they who spoke with the fame tongue would naturally affociate together, fettle in fome convenient spot of the earth, and fet up among themselves that form of government, which their peculiar circumftances might point out. But we have no reafon to think, that the fame form was adopted every where.

Some have afferted that the firft form of govern ment was patriarchal: that every man exercised a sovereign authority in his own family: that when the father of a family died, his authority, together with his inheritance, defcended to his eldeft fon. The fon's heir fucceeded, and so forward, till the family grew into a nation, and the family chieftain rofe into a 'king. Hence, they plead for monarchy, as more congenial to nature than any other fort of government.

Others plead that the patriarchs were no kings; that they exercifed no other authority than what ftill

belongs

Gen. iii, 16.

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