212. (6) The last subject which we had to investigate was, it will be remembered, what is usually called the connection of "Church and State." But, by our definition of the term Church, throughout the whole of Christendom, the Church (or society of professing Christians) is the State, and our subject is therefore, properly speaking, the connection of lay and clerical officers of the Church; that is to say, the degrees in which the civil and ecclesiastical governments ought to interfere with or influence each other.
It would of course be vain to attempt a formal inquiry into this intricate subject;—I have only a few detached points to notice respecting it.
213. There are three degrees or kinds of civil government. The first and lowest, executive merely; the government in this sense being simply the National Hand, and composed of individuals who administer the laws of the nation, and execute its established purposes.
The second kind of government is deliberative; but in its deliberation, representative only of the thoughts and will of the people or nation, and liable to be deposed the instant it ceases to express those thoughts and that will. This, whatever its form, whether centered in a king or in any number of men, is properly to be called Democratic. The third and highest kind of government is deliberative, not as representative of the people, but as chosen to take separate counsel for them, and having power committed to it, to enforce upon them whatever resolution it may adopt, whether consistent with their will or not. This government is properly to be called Monarchical, whatever its form.
214. I see that politicians and writers of history continually run into hopeless error, because they confuse the Form of a Government with its Nature. A Government may be nominally vested in an individual; and yet if that individual be in such fear of those beneath him, that he does nothing but what he supposes will be agreeable to them, the Government is Democratic; on the other hand, the Government may be vested in a deliberative assembly of a thousand men, all having equal authority, and all chosen from the lowest ranks of the people; and yet if that assembly act independently of the will of the people, and have no fear of them, and enforce its determinations upon them, the Government is Monarchical; that is to say, the Assembly, acting as One, has power over the Many, while in the case of the weak king, the Many have power over the One.
A Monarchical Government, acting for its own interest, instead of the people's, is a tyranny. I said the Executive Government was the hand of the nation:—the Republican Government is in like manner its tongue. The Monarchical Government is its head.
All true and right government is Monarchical, and of the head. What is its best form, is a totally different question; but unless it act for the people, and not as representative of the people, it is no government at all; and one of the grossest blockheadisms of the English in the present day, is their idea of sending men to Parliament to "represent their opinions." Whereas their only true business is to find out the wisest men among them, and send them to Parliament to represent their own opinions, and act upon them. Of all puppet-shows in the Satanic Carnival of the earth, the most contemptible puppet-show is a Parliament with a mob pulling the strings.
215. Now, of these three states of Government, it is clear that the merely executive can have no proper influence over ecclesiastical affairs. But of the other two, the first, being the voice of the people, or voice of the Church, must have such influence over the Clergy as is properly vested in the body of the Church. The second, which stands in the same relation to the people as a father does to his family, will have such farther influence over ecclesiastical matters, as a father has over the consciences of his adult children. No absolute authority, therefore, to enforce their attendance at any particular place of worship, or subscription to any particular Creed. But indisputable authority to procure for them such religious instruction as he deems fittest,[151] and to recommend it to them by every means in his power; he not only has authority, but is under obligation to do this, as well as to establish such disciplines and forms of worship in his house as he deems most convenient for his family: with which they are indeed at liberty to refuse compliance, if such disciplines appear to them clearly opposed to the law of God; but not without most solemn conviction of their being so, nor without deep sorrow to be compelled to such a course.
216. But it may be said, the Government of a people never does stand to them in the relation of a father to his family. If it do not, it is no Government. However grossly it may fail in its duty, and however little it may be fitted for its place, if it be a Government at all, it has paternal office and relation to the people. I find it written on the one hand,—"Honor thy Father; "on the other,—"Honor the King:" on the one hand,—"Whoso smiteth his Father, shall be put to death;"[152] on the other,—"They that resist shall receive to themselves damnation." Well, but, it may be farther argued, the Clergy are in a still more solemn sense the Fathers of the People, and the People are their beloved Sons; why should not, therefore, the Clergy have the power to govern the civil officers?