THE REVELATIONS OF CHRISTIANITY WITH RESPECT TO TEMPORAL POLITY.

1 PETER II. 13, 14.

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 EVILDOERS, AND FOR THE PRAISE OF THEM THAT DO WELL.

IT has been a subject of remark and surprise to some persons, that among all the precepts and instructions for regulating our conduct in this world with which the Gospel furnishes us, it should have given no advice or information as to the wisest and best form of temporal polity, inasmuch as this is a subject that in general occupies men's thoughts and consideration more than any other, and on which the happiness and well being of every community seem so much to depend. To this, however, we may answer at once, that although the writers of the New Testament be silent on this head, they have not forgotten to remind us that the powers that be are ordained of God, and frequently to

admonish us of the duty of submission to them, and to exhort us to fulfil it.

This duty our blessed Lord and Saviour was ever desirous of performing in his own person, as well as anxious to impress it upon his disciples upon all occasions. At Capernaum, when they who received the tribute-money came to Peter and said, Doth not your master pay tribute, our Lord instructed Peter where to find the money that was requisite; adding, That take, and give unto them for me and for thee. (Matt. xvii. 27.) When the Pharisees and Herodians sought to entangle him in his talk, by asking him, What thinkest thou? Is it lawful to give tribute unto Cæsar, or not? he answered, Shew me the tribute-money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's, and unto God the things that are God's (Matt. xxii. 17-21.); thus taking occasion to admonish them at once of two great duties, which cannot, perhaps, be separated-that of obedience to God and of obedience to the powers that are ordained by Him.

To the great precept, Fear God, St. Peter immediately subjoins, Honour the king, exhorting us to submit ourselves to every ordinance of man for the Lord's sake. And St. Paul sets forth this duty, and the grounds of it, in the following terms: Let every

soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. For he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. (Rom. xiii. 1-7.) And again, writing to Titus, whom he had left in Crete to set in order the things that were wanting, among the other precepts which he gives him for the instruction of the Church, he does not omit to exhort him to put them in mind to be subject to the principalities and powers, to obey magistrates, and to be ready to every good work. (Tit. iii. 1.)

Thus there is no duty more clearly pointed out to us in the New Testament than that of due submission to the legally constituted authorities. Ample

information and instruction is given to each person how he is individually to comport himself so as to fulfil what is morally and religiously required of him in this respect by hearty and ready obedience, and that for the Lord's sake, and for conscience sake.

Nor will any one, who humbly and cautiously considers this subject, find any real cause for surprise or wonder that God, among his other revelations which he has made both for the temporal and eternal benefit of his creatures, should not have thought fit to give further information on this matter, although so much of the moral and religious, as well as the secular good of nations depends upon it, nor have spoken in such terms of authority respecting it as must have put an end to all disputes and contentions, and have established peace and good order upon such foundations as could not be shaken. In a truly Christian mind such a question as this could never arise. One who is advanced in knowledge and grace well understands that God's word, as it has been revealed to us, is amply sufficient for all the purposes for which it was intended, and that no addition could be made to it without its losing something of its present force and efficacy, any more than it could gain in both were something taken from it; and no one who is humbly devout would venture to allow the thought to arise in his mind, that he could