Page:Lectures on the Philosophy of Religion volume 1.djvu/265

 exists. The laws of the State are regarded as rational and as having a divine character in virtue of this assumed original harmony, and religion has not principles peculiar to itself which contradict those which prevail in the State. While, however, formal principles are adhered to, free scope is given to caprice, to tyranny, and to oppression. This state of things presented itself in a marked manner in England (under the last kings of the House of Stuart) when a passive obedience was demanded, and it was an accepted principle that the ruler was responsible for his actions to God only. This also involves the assumption that it is the ruler alone who knows for certain what is essential and necessary to the State; for in him and in his will is contained the principle in its more precise form that he is an immediate revelation of God. This principle, however, when further logically developed, reaches the point at which it turns round into its direct opposite, for the distinction between priests and laymen does not exist among Protestants, and priests are not privileged to be the sole possessors of divine revelation, and still less does there exist any such privilege which can belong exclusively to a layman. To the principle of the divine authorisation of the ruler there is accordingly opposed the principle of this same authorisation which is held to be inherent in the laity in general. Thus there arose a Protestant sect in England, the members of which asserted that it had been imparted to them by revelation how the people ought to be governed, and in accordance with the directions thus received from the Lord, they raised the standard of revolt, and beheaded their king. But even supposing that the general principle at least has been established that laws exist through an act of the divine will, still there is another aspect of the matter which is just as important, namely, that we should have a rational knowledge of this divine will, and such knowledge is not anything particular or special, but belongs to all.

To know and recognise what is rational is accordingly