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APPENDIX
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The word 
has been a good deal insisted upon as denoting
a power lawful before God. It is derived from a verb 
“it is lawful.” Still, we would not insist
upon this so far as to lay any great stress upon it in argument. It is not
necessary to do so; and, moreover, the term is used in Revelation 13: 3, to
express the “authority” of the beast of the sea.
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On the
word 
more stress may be, perhaps, laid. The
following is from a lecture on the Revelation, by
“There is a passage, which has been much improved by
those that imagine that believers of the
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Gospel are, by the Apostle, enjoined to yield a
passive obedience, and that is in Romans 13: 1, which version reads, ‘Let every
soul be subject to the higher powers,’ &c., to the beginning of the seventh
verse. With all due respect to our translators, and other learned men, I will
affirm that this is rather a paraphrase of the translators, than a translation
of the text. From the very genius of the Greek language, it is manifest that 
do not signify all sorts of authority,
but only such as protect men in the enjoyment of their just rights and
privileges; and these words ought to be read literally, protecting
authorities, or excellent authorities. 
in its first
signification, signifies just and lawful power or authority, and can
never be applied to tyrants and oppressors without abuse: 
signifies to protect, or to be eminent, and is
here understood in that sense, as in other Greek authors. Homer makes use of
this word in this sense, when he describes Agamemnon addressing the Greeks,
when the Trojans were advancing against them, (Illiad.
iv. l. 249) —‘Will ye tarry,’ says he, ‘till the Trojans advance, to know
whether Jupiter will protect you?’ 
This Apostle makes use of this word, (Philippians
4: 7) to point out the excellency of the peace of God.
and the
peace of ‘God which, passeth all understanding, shall keep your hearts.’
This same Apostle, in the second chapter of this Epistle, makes use of the same
word to signify excellency, or what is more excellent,
or
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better; 
‘let each esteem others better than
themselves.’ It does not appear from this passage that there is any command
to be subject to any powers, except such as excel, and protect their subjects.”
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“But let
us read the whole paragraph, without any paraphrase in the translation, and see
how it will prove non-resistance. ‘Let every soul be subordinate to the
authorities protecting them; for it is not authority if not from God. But these
that are authorities under God, are appointed. Therefore, he that resisteth the
authority resisteth the appointment of God, and they that resist shall receive judgment
to themselves. For rulers are not a terror of good
works, but of evil. Will you not fear authority? do
good, and you shall have praise from it; for he is the servant of God for good.
But if you do evil, fear, for he beareth not the sword in vain; for he is the
servant of God, a revenger for wrath to him that doeth evil. Therefore, it is
necessary to obey, not only for wrath, but for conscience’ sake. For this cause
pay you tribute also, for they are the servants of God, waiting continually for
this very thing. Render therefore to all their due; tribute to
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whom tribute, custom to whom custom, fear to whom fear,
honor to whom honor.’ Can any words make the subject more
plain, that it is the appointment of God, and the ruler answering the
character here given him, that lays the obligation upon Christians to obey him?
If the people who bring Romans 13: 1 as a proof of mere passive obedience to
all sorts of superiors, will please to read the text carefully, the arguments
they use will vanish, whether they will or not. It is plain to a demonstration
that as the Apostle does not here appoint any particular form of government, so
he says nothing of the present rulers, but recommends subjection to governors
in general; and that from the consideration of the Divine institution of their
office, and the advantage thereof to mankind, when rightly administered. To
resist such governors as answer the end of their office, and the Apostle’s
representation is, no doubt, a great crime, and deserves a proportionable punishment,
called here 
(judgment,) both in this life, and that which
is to come. But the resisting of tyranny and tyrants falls not under the
sentence of the Apostle. The text says nothing to the case of tyrants, but
really excludes them as being another sort of creatures from what he describes,
and the very reverse of that character which he gives the minister of God, to
whom he requires subjection.”
“They are
not at all authorities of God, according to the Apostle, if they are a terror
to good works, and a praise to evil; for the
authorities appointed by God
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are appointed for this end. And the authority that does
not answer this end is not an authority that it is lawful to obey. In such a
case, the threatening should be read backwards, namely, ‘he that resisteth not
the power shall receive () judgment.’
If any person were to read a Greek classic as these advocates for passive
obedience read the New Testament, they would be posted up as enemies to true
literature and common sense, by all the literati in the three kingdoms. The
Apostles have nowhere affirmed, that Christians, at
the pleasure of despots, were to surrender their liberties more than others,
who were fellow citizens with them, in the same country. If both the rulers and
the rest of the subjects differ with them, they have no other shift but to
remonstrate against their oppression, suffer, or forsake their country.”
“The
words immediately after make it as clear as the sun, that the Apostle speaks
only of a lawful power; for he gives us in them a definition of magistrates,
and thereby explains to us who are the persons thus authorized, and upon what
account we are to yield obedience, lest we should be apt to mistake, and ground
extravagant notions upon hid discourse. ‘Magistrates,’ says he, ‘are not a terror to good works, but to 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
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for good: he beareth not the sword in vain; for he is the
minister of God, a revenger, to execute wrath upon him that doeth evil.’ What honest man would not willingly submit to such a
magistracy as is here described, and that not only to avoid wrath, and for fear
of punishment, but for conscience’ sake? Whatever power enables a man,
or whatsoever magistrate takes upon him to act contrary to what Paul makes the
duty of those that are in authority, neither is that power nor that magistrate
ordained of God; and, consequently, to such a magistrate no subjection is
commanded, nor is any due; nor are the people forbidden to resist such
authority; for in so doing, they do not resist the power nor the magistracy, as
they are here excellently well described; but they resist a robber, a tyrant,
an enemy, who, if he may notwithstanding, in some sense, be called a magistrate
upon this account only, because he has power in his hands —by the same reason,
the devil may be called a magistrate.”
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As to the
true origin of the Roman power, it is stated in Revelation 13: 5, —“And the
dragon gave him his power and state and great authority.” On this Dr. Junkin
says:
“Now the
source of this power is pointed out. The dragon gave it to him: Diabolus formed
this city and government for himself.”
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Dr. Scott
says:
“The
dragon may here mean either the devil, or the devil’s vicegerent, the
idolatrous
Dr Junkin
adds:
“The
scripture account of absolute despotism (he might have said of all godless and
Christless power,) is, that Satan gave it, and the blasphemous slander of God
is the argument by which the doctrine of legitimacy is sustained from the
Bible. ‘Our power is of God.’ ‘The powers that be are ordained of God,’ —therefore
iron-handed despotism is a divine institution. This is the conclusion of its
friends, but the word of truth proclaims it to be from below. The same kind of
logic will prove the devil’s own usurpation to be right and proper … The
fallacy lies here in a false assumption. Paul says, ‘The powers that be, 
, that is, civil
government, is an ordinance of God; and the assumption is that it means
arbitrary power —might without right. This is the logic by which Diabolus has
blasphemed the Creator for a score of centuries.” (See
lectures on Revelation, pp 209, 210.)
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The
arrogance of the Papists, both in
Dr.
Junkin says:
“The
grand defect in the bond of our national union is the absence of the
recognition of God as the Governor of this world. We have omitted —may it not
be said, refused? —to own Him whose head wears many crowns, as having any right
of dominion over us. The constitution of the