sideration to induce those who regard the God of heaven as their Father, in the most endearing sense of the word, to submit to civil government with the utmost cordiality and cheerfulness, and not to countenance any thing that is opposed to the good order of society. Those who are placed in the highest stations occupy them by Divine permission, and indeed by the appointment of the overruling providence of God; however contrary to His will in many instances they may act. His word declares, By Me kings reign, and princes decree justice."

It follows of course that, Whosoever therefore resisteth the power, resisteth the ordinance of God. To rebel against the constituted authorities of the country in which we live, is an act of rebellion against God. And they that resist shall receive to themselves damnation. They oppose that which is Divinely appointed, and are to be condemned for so doing; and they will be justly condemned, if they are found guilty of resisting the established government of their country. For rulers are not a terror to good works, but to the evil. It is for the purpose of maintaining good order in society that rulers are appointed; it is their business to justify the righteous, and to condemn the wicked.25 They are to be a terror to evil doers.

24 Proverbs viii. 5.

25 Deuteronomy xxv. 3.

The question is therefore asked, Wilt thou not be afraid of the power? Wouldest thou be without any occasion of fearing the displeasure of those who are in authority? An answer is given, Do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. This is the object proposed by the exercise of authority, to promote the welfare of those who are in subjection to it; and to protect the quiet and peaceably disposed from the machinations of the disorderly and wicked.

It is added, on the other hand, 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. He is to make use of the sword for the punishment of evil doers, and the protection of them that do well. It is from thence inferred, Wherefore ye must needs be subject, not only for wrath, but also for conscience sake; not only for fear of punishment, but also from a principle of regard to the authority of God, who has appointed magistrates to act for the promotion of good order in society. How dreadful must be the state of things in a community which has no regular government. When an account is given of the commission of the most atrocious deeds, they are said to have occurred, because in those days there was no king in Israel, every man did that which was right in his own

eyes.26 In such cases, might usually overcomes right. But in a well-regulated community, the weakest is protected as well as the strongest, the poor as well as the rich; those only who would create confusion and disturbance, and inflict misery upon their fellow-subjects, are repressed and discouraged.

It is therefore the duty as well as the interest of all good members of society to uphold and support the government of the country in which they live. And it is our interest to do so, on account of the benefits which are derived from it. For, for this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing. They act as the ministers and servants of God, while they devote their time and their talents to the benefit of the common wealth, to the protection and encouragement of the good, and to the discouragement and punishment of the wicked, whom they prevent from doing injury to their fellow-creatures.

The apostle speaks here altogether of the purpose for which magistrates are appointed, in order that rulers may learn their duty, and the reason why power is entrusted to them; and that subjects may be thankful for the protection which is afforded to them by means of this

26 Judges xxi. 25.

Divine appointment; which hinders wicked men from accomplishing their evil purposes, to the disorganisation and misery of the community. In order that the constituted authorities of the country may be supported, he exhorts Christians in the text, Render therefore to all their dues ; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. We may consider these words,

First, As they relate to earthly governors; and Secondly, In reference to our duty towards the Supreme Governor of the universe, the King of kings and Lord of lords.

First, It is the duty of those who profess to be the children of God, to pay the taxes imposed by the government of the country in which they live. Taxes are here called dues or debts; with regard to which it is said immediately afterwards, Owe no man any thing. Tribute and custom are supposed to denote the different kinds of taxes; the first, what are called direct taxes, on property or land; and the latter, those which are laid on goods or merchandise. The duties imposed by lawful authority are debts due to the government, which are to be paid honestly. The benefit derived from a regular government, the security to person and property which is enjoyed in consequence of it, is well worth the money paid for its support, and therefore it should be paid cheerfully. It may seem to

be a hardship in some cases to be required to pay these dues; but it is for the general advantage of the community that order and regularity should be observed in it; which would not be the case if there were no persons in authority.

But not only are tribute and custom to be paid; the persons who fill stations of authority are to be regarded with fear, to be treated with reverence and respect; they are to have honour given to them, they are to be held in estimation for the sake of the office which they sustain. We are to render fear to whom fear is due; honour to whom honour. God has placed men in different ranks in society, for the benefit of the whole. And we find throughout the scriptures that honour is constantly given by His command to those who are in stations of eminence. He says, My son, fear thou the Lord, and the king, and meddle not with them that are given to change.27 And again, Curse not the king, no not in thy thought, and curse not the rich in thy bed-chamber.28

In the second table of the moral law, we are taught how we are to render to all their dues in this world, or our duty towards our neighbour. The first of the precepts on this subject is to honour our parents or superiors, who are placed in stations of authority over us; and this precept is called by the apostle, The first commandment with

27 Proverbs xxiv. 21.

28 Ecclesiastes x. 20.