obedience to the civil magistrate, rather requires it as a part of our obedience to God. "Render," saith he, "unto Cæsar the things which are Cæsar's; and unto God the things that are God's." All things properly speaking, are indeed God's; but if he have given some things for Cæsar to count as his, these we are on no pretence to withhold, these we are to render unto him under the same obligation with which we would render unto God what he hath réserved for his own. and 16 do use fedt

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Let us then now enquire what things are in this sense Caesar's, what duty we as Christians owe to all who are in authority over us, and on what principle we ought as Christians to discharge it. I say specially as Christians, for I speak as a Christian minister to a Christian congregation; and on a subject with which I can have no concern in this place, except so far as it is a Christian duty. To advocate the cause of any party, however respectable in the state, or to discuss any political question, however important may be its consequences, is no business for the preacher of the Gospel in the house of God. But if in that blessed Book which is the text of all he has to say, he finds principles which apply to all parties and to every

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question, directions to which his flock are bound to conform, not as members of this particular state, but as members of the church of Christ; then; unless he would withhold from them part of the counsel of God for their salvation, he is bound on all due occasions and by all right motives to enforce theman (8+)

stars In the scripture then we learn that government is an ordinance of the Almighty. For thus St. Paul writes to the Romans, "The powers that be are ordained of God. (c. xiii. 1.) It is an ordinance for the good of mankind; "for rulers are not a terror to good works, but to the evil;" (v. 3.) that is, by restraining those that are evil disposed, they provide to the rest security of property and of person. This is the account which the apostle gives of civil governiment. And the conclusions he draws for our practice are as follow: "Wherefore ye must needs be subject, not only for wrath, but also for conscience sake;" (v. 5.) that is, not merely for fear of punishment in this world, but out of regard to the will of God, who punisheth and rewardėth everlastingly. For this cause," he adds," pay ye tribute also; for they are God's ministers attending continually upon this very V1979 of 50s they is of yiqqz did

thing; (v. 6.) that is, they and those employed under them must needs be maintained at the common expense, being continually, according to God's ordinance, who giveth to each his several calling, occupied in this very thing, the public service. St. Peter also gives us the same instruction in the following words: "Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the King, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.. Honour all men. Love the brotherhood. Fear God. Honour the King." (1. Pet. 2, 13, 14, 16, 17.) By comparing with the text such passages as these, I think it may be very plainly shewn both what things are Cæsar's, and also on, what ground we are required to render them unto him.

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To the king then as supreme, to the government, to the magistrates, as unto them that are in authority under him, we owe in the first place a dutiful subjection; not the mean homage of slavish fear, not the false utterance of abject

flattery, not the base compliance of a mere time-serving attachment, but an affectionate regard, an unfeigned respect, an enlightened, a willing obedience. We are to obey them in that law which they have bound themselves to administer for our good, and of which it is impossible for us to enjoy the benefit without at the same time submitting to its restraint. And this we must do in deference not only to their authority, but in some measure even to their judgment; which many times, they being men, may be in error. For laws, though God's ordinance, are man's work; and governors, though they be "ordained of God," yet have this treasure, as we our spiritual ministry, "in earthen vessels ;" (11. Cor. 4, 7.) so that it can scarce fail but what they will many times ill administer what is rightly enacted, or have to administer what, is enacted amiss. So far then as we have under those laws redress, or so far as we may either directly or indirectly by law have influence on the framing of the laws themselves, so far we may resist, or rather so far we resist not at all, but act conformably to the government under which we live. Thus St. Paul under oppression might appeal unto Cæsar and when "privily thrust out" of a prison inte

which he had been cast, "uncondemned," he might say in consistency with true Christian subjection, for it was according to the law of his country, "nay verily, but let them come themselves, and fetch us out." (Acts, 16, 37.) This then is our liberty, this the limit of our Christian subjection,the law. Short of this we dare not come, beyond this we dare not go, against this we dare not act, unless we would be counted by the apostle "to use our liberty for a cloke of maliciousness." Content we must have been to abide by this limit, however sorely it might have galled our pride, however straitly have confined our rights. Much more should we be not only content, but thankful also unto God, that in our own constitution and under the reign of our own Kings, we enjoy a higher degree of real liberty, more security to ! ourselves at less cost of our own restraint than has been hitherto attained by any people upon the earth.

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A second thing which we are enjoined in scripture to render unto them that bear rule over us, is tribute. And this is a duty which men are often tempted indirectly to evade, or openly to violate. Here however it is shewn that for each to contribute his appointed share