its supreme and subordinate functions. This call is addressed through the people, who alone possess the right to raise to power and trust over them those possessed of qualifications for office. When the attainments of those chosen to rule accord in some measure with the requirements of the Divine law, the power communicated is of Divine authority, and obedience as unto God is due by the people; but when the compact between the ruler and the people is opposed to the doctrines of Divine truth, there is no obligation upon either party. Both are chargeable with sin for entering into their engagements; but the people are free from their promised allegiance, and the ruler is destitute of authority. This we may say in general, without condescending upon the precise limits, transgressing which, power on the one hand is null and void, and obedience on the other is not obligatory; or, inquiring what in systems of government, partly good and partly evil, is essential to their authority. We can conceive of some civil governments as originating from the obscure intimations of the light of nature concerning sin and duty, and as under the superintendence of men possessed of qualities compatible with the views of those whom they rule over or govern. Here the compact, though very imperfect, would be mutual and consistent, and the duties recognised by each party completely obligatory on both. An increase of knowledge, however, would demand reformation; and so far as such would not be attempted when manifestly necessary, so far would the law of God be disregarded, and so far would the government be opposed to His authority. Kings and others in power are required, as the light of duty breaks in upon them, to conform their public procedure to its exhibitions; and the people under their dominion are called to obey. If reformation, however, begin not with those in possession of power, subjects, perceiving its necessity, are not warranted to abstain from attempting it. Those attempts, however, should be of such a character as not to endanger, unnecessarily, the peace of communities. The duty of rulers should be perseveringly set before them, and the minds of all assiduously called to reflection. And while obedience should be given to no unjust law, and no recognition of any unlawful institution should be made, the utmost care should be taken to bring all to a sense of obligation, so that, if possible, there might be averted the crisis when the voice of a people, enlightened by Divine truth, having been altogether disregarded, there ought to be taken the final step of expelling from the seat of power those who, by contemning alike the law of God and the sentiments of their subjects, declare themselves unworthy of supreme authority. But to rulers possessed of scriptural qualifications, cordial obedience is due. "Let every soul be subject to the higher powers."[273] Also, in the acknowledgment of their lawful