to cause the people to err, by their lies and their lightness!
Let me humbly hope, then, that, whilst I thus continue to plead in behalf of Government, I may continue to experience the same indulgence which those persons do who speak against it. The ground I have taken, I am aware, is deemed untenable; but, having now just gone over that ground with great care, I feel a becoming confidence that I shall not easily be driven from it. The same diligence, the same plain honest course of proceeding which I have taken, will, I trust, produce the same effects with all of you, who, not being yet absorbed within the vortex of party, are still happy in the possession of minds open to conviction. With no others do I presume to argue. That I am persevering in the pursuit of this unpopular course, I readily own; yet I feel I want spirits to enter on any such discussions with those persons among us, who, settling controverted points with their hands rather than with their tongues, demonstrate with tar and feathers, fetch arguments from prisons, and confute by confiscation and exile.
To find out the true and precise meaning of any passage of Scripture, it is in general necessary to know the circumstances of the writer, and his end and aim in writing. St. Paul, the author of my text, was deeply involved in that very natural but perplexing dispute which soon arose among the first converts, and even among the Disciples, concerning the observance of the ritual services; and how far they were, or were not, obligatory on Christians. There are few of his writings, in some part or other of which this great question does not come forward. It evidently runs through the whole of this epistle to the Galatians, as well as through this particular verse.
The Jewish zealots (like their ancestors in the wilderness, who ever and anon murmured for want of the flesh-pots in Egypt) were perpetually troubling the infant church on the subject of this question. It became our Apostle, then, diligently to labour after the removal of this difficulty. This he undertakes to do; and very satisfactorily obviates the difficulty by a comparison of the two dispensations, the former of which he proves to have been a yoke of bondage when put in competition with that perfect law of liberty now promulged to the world. The law of Moses was no doubt well contrived and adapted to the singular circumstances of the people to whom it was given; yet, when a revelation still better adapted to the general circumstances of mankind was made known, it was a most unaccountable instance of folly and perverseness in that people to wish to be again entangled in a yoke which neither they nor their forefathers were well able to bear. Emancipated as they now were from so burthensome a service, it was to act the part of madmen still to hug their chains.
Freely offered, however, as the Gospel of uncircumcision now was to the Jew first and also to the Gentile, it behoved the latter also (who, as well as their brethren of the law, were called unto liberty) to stand fast. It is true they were not, as the Jews were, made free from the servile observance of days, and months, and times, and years; to which they had never been subjected. But there was another kind of subjection or slavery, not less oppressive, from which they were now released; I mean the slavery of sin. Heretofore they were the servants of sin; but now, they were no more servants, but sons; and if sons, then heirs of God through Christ. Admitted to this blessed privilege, and no longer the children of Hagar and of Ishmael, but of Sarah and of Isaac, the exhortation is with great propriety addressed to them also: Stand fast in the liberty wherewith Christ hath made you free.
As the liberty here spoken of respected the Jews, it denoted an exemption from the burthensome services of the ceremonial law: as it respected the Gentiles, it meant a manumission from bondage under the weak and beggarly elements of the world, and an admission into the covenant of grace: and as it respected both in common, it meant a freedom from the servitude of sin. Every sinner is, literally, a slave; for, his servants ye are, to whom ye obey:—and the only true liberty is the liberty of being the servants of God; for, his service is perfect freedom. The passage cannot, without infinite perversion and torture, be made to refer to any other kind of liberty; much less to that liberty of which every man now talks, though few understand it. However common this term has been, or is, in the mouths chiefly of those persons who are as little distinguished for the accuracy as they are for the paucity of their words; and whatever influence it has had on the affairs of the world, it is remarkable that it is never used (at least not in any such sense as it is elsewhere used) in any of the laws either of God or men. Let a minister of God, then, stand excused if (taught by him who knoweth what is fit and good for us better than we ourselves, and is wont also to give us more than either we desire or deserve) he seeks not to amuse you by any flowery panegyrics on liberty. Such panegyrics are the productions of ancient heathens and modern patriots: nothing of the kind is to be met with in the Bible, nor in the Statute Book. The word liberty, as meaning civil liberty, does not, I believe, occur in all the Scriptures. With the aid of a concordance I find only two or three passages, in two apocryphal writers, that look at all like it. In the xivth chapter and 26th verse of the 1st of Maccabees, the people are said to owe much gratitude to Simon, the high-priest, for having renewed a friendship and league with the Lacedemonians, confirmed the league with the Romans, established Israel, and confirmed their liberty. But it is evident that this expression means, not that the Jews were then to be exempted from any injunctions, or any restraints, imposed upon them by their own lawful government; but only that they were delivered from a foreign jurisdiction and from tributary payments, and left free to live under the law of Moses. The only circumstance relative to government, for which the Scriptures seem to be particularly solicitous, is in inculcating obedience to lawful governors, as well knowing where the true danger lies. Nevertheless, as occasion has lately been taken from this text, on which I am now to discourse, to treat largely on civil liberty and government, (though for no other reason that appears but that the word liberty happens to stand in the text,) I entreat your indulgence, whilst, without too nicely scrutinizing the propriety of deducing from a text a doctrine which it clearly does not suggest, I once more adopt a plan already chalked out for me, and deliver to you what occurs to me as proper for a Christian audience to attend to on the subject of Liberty.
It has just been observed, that the liberty inculcated in the Scriptures, (and which alone the Apostle had in view in this text,) is wholly of the spiritual or religious kind. This liberty was the natural result of the new religion in which mankind were then instructed; which certainly gave them no new civil privileges. They remained subject to the governments under which they lived, just as they had been before they became Christians, and just as others were who never became Christians; with this difference only, that the duty of submission and obedience to Government was enjoined on the converts to Christianity with new and stronger sanctions. The doctrines of the Gospel make no manner of alteration in the nature or form of Civil Government; but enforce afresh, upon all Christians, that obedience which is due to the respective Constitutions of every nation in which they may happen to live. Be the supreme power lodged in one or in many, be the kind of government established in any country absolute or limited, this is not the concern of the Gospel. It’s single object, with respect to these public duties, is to enjoin obedience to the laws of every country, in every kind or form of government.
The only liberty or freedom which converts to Christianity could hope to gain by becoming Christians, was the being exempted from sundry burthensome and servile Jewish ordinances, on the one hand; and, on the other, from Gentile blindness and superstition. They were also in some measure perhaps made more free in the inner man; by being endowed with greater firmness of mind in the cause of truth, against the terrors and the allurements of the world; and with such additional strength and vigour as enabled them more effectually to resist the natural violence of their lusts and passions. On all these accounts it was that our Saviour so emphatically told the Jews, that the truth (of which himself was now the preacher) would make them free *. And on the same principle St. James terms the Gospel the perfect law of liberty.
In the infancy of Christianity, it would seem that some rumour had been spread (probably by Judas of Galilee, who is mentioned in the Acts †) that the Gospel was designed to undermine kingdoms and commonwealths; as if the intention of our Saviour’s first coming had been the same with that which is reserved for the second, viz. to put down all rule, and all authority, and all power. On this supposition the apparent solicitude of our Saviour and his Apostles, in their frequent and earnest recommendation of submission to