Christianity does not confine itself to this;--after having laid down the principle of Liberty, it gives to it the practical sanction which Liberty requires: it establishes the right of resistance to oppression. The priests and the chiefs of the synagogue at Jerusalem "commanded them (Peter and John) not to speak at all, nor teach in the name of Jesus;" but Peter and John answered them and said unto them, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." [Footnote 8] [Footnote 8: Acts iv. 18,19.] Having been again summoned before the high priest, who says to them, "Did not we straitly command you that ye should not teach in this name?" Peter replies, "We ought to obey God rather than men." [Footnote 9] [Footnote 9: Acts v. 28, 29.] The multitude joins its acts of violence to the injunctions of the authorities. Stephen, the first Christian Deacon, avows his faith before the multitude, and falls the first martyr to the principle of Christian resistance. [Footnote 10] [Footnote 10: Acts vii. 59.] {8} The most zealous of the persecutors of Stephen, Paul of Tarsus, who had become Christian, is, in his turn, stoned and left for dead by the multitude of Lystra and Iconium; in his turn he resists the multitude, and returns again to Lystra and Iconium, "confirming the souls of the disciples, and exhorting them to continue in the faith," and representing to them that it is by much tribulation that we must enter into the kingdom of God. [Footnote 11] Resistance to oppression is an essential principle of Christianity, and the definitive guarantee of Liberty. [Footnote 11: Acts xiv. 19, 22.] It is the peculiar characteristic and honour of Christianity that it derives both the right of resistance to oppression, and the principle of even Liberty itself, not from the temporal and transitory interests of earthly life, but from the moral and eternal interests of the soul. At the same time that it affirms the principle of Liberty and proclaims its consequences, it equally affirms and proclaims the principles and rights of Authority. {9} I have referred to this upon another occasion; when Jesus made that reply to the question of the Pharisees whether it was permissible or not to pay tribute to Caesar, "Render unto Cæsar the things which are Cæsar's; and unto God the things that are God's," he established in principle the distinction between the religious life and civil life, between the Church and the State. Cæsar has no right to intervene with his laws and material force, between the soul of man and his God; and on his side the faithful worshipper of God is bound to fulfil towards Cæsar the duties which the necessity of the maintenance of public order imposes. [Footnote 12] [Footnote 12: Meditations upon the Essence of Christianity, p. 278. London: 1864.]