to the practice of eluding civil duties and evading civil taxes, in which many who, it may be, pride themselves on their loyalty, do not scruple to indulge when they can do it safely: "so did not I, because of the fear of God."

But as the precept, "fear God," is with a Christian the foundation of his civil obedience, so it is also its limit. A Christian should honor the king so far, and only so far, as this is consistent with fearing God. Should the civil magistrate require us to do anything that is inconsistent with the Divine law; should he require us to neglect what God has commanded, or to do what God has forbidden-we must fear God, and not honor the king, if such obedience is to be accounted honor. The principle on which we are to act in such cases is a very plain one: "We ought to obey God rather than man;" and, whatever the consequences may be, it must be acted on; and he who really fears God will rise above the fear of man. Fearing God, he will know no other fear.

Shadrach, Meshach, and Abednego, honored the king by a faithful discharge of their duties as superintendents of the province of Babylon; but when he commanded them to worship the colossal image he had erected in the plain of Dura, with the assurance that if they did not, they should be cast into a burning fiery furnace; fearing God, they were "not afraid of the king's commandment;" but respectfully, yet determinedly, said, "Be it known to thee, O king, we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel, on prayer being prohibited by the edict of a monarch whom he most faithfully served, disregarded the edict, and took good care that this should be no secret. When he knew that the writing was signed, he went to his house; and his windows being open in his chamber toward Jerusalem, he kneeled on his knees, and prayed, and gave thanks before his God, as he did aforetime." The very apostle who says, "Be subject for the Lord's sake, to every ordinance of man," when the Jewish magistrates commanded him and John “to speak no more in the name of Jesus," replied, "Whether it be right in the sight of God to hearken unto you rather than to God, judge ye:" and when called to account for acting out this principle, his answer was, We ought to obey God rather than man."

It seems a common notion that I am bound to obey the law just because it is the law; and if what the law requires be a wrong thing, the magistrate, not I, must be answerable for it. But neither Scripture nor reason sanctions such a transfer of moral responsibility. Every man must give account of HIMSELF to God." Most certainly I am bound to obey the law of the land because it is the law of the land; but only so far as obedience to that law does not necessarily imply disobedience to the law of God: no farther. Honor the king" must always be subordinate to "fear God :"

1 Watts. Hom. lxxi.

"Let Cæsar's dues be ever paid

To Cæsar and his throne;

But consciences and souls were made

To be the Lord's alone." 1

"Sic honorandus Rex, ut ne contra Deum peccemus."-CHRYSOSTOM, in Matt

I have thus finished the illustration of the apostle's account of the condition and duty of Christians. It may serve a good purpose, before taking leave of the subject, to present you with a general outline of the statements which have been made.

The condition of Christians is, at once, one of perfect liberty and entire subjection. They are "free," and they are "the servants of God." They are free in reference to God, both as being delivered from a condemned state and a slavish character; free in reference to their fellow-men; free in reference to the powers and the principles of evil. They are the servants of God, bought by the blood of his Son, formed to habits of obedience by his Spirit, voluntarily devoted to and actually engaged in his service.

Their duty is generally to act according to their condition; to act as freemen in reference to God, men, and the powers and principles of evil, guarding against abusing their freedom in any of these forms; and to act as the servants of God, cultivating the principles of obedience, habitually keeping in view those perfections of the Divine character, and those relations in which they stand to God, in which the obligation to serve God originates, and the belief of which is the grand means which the Holy Scriptures employ to fit and dispose us to recognize and discharge that obligation; making themselves acquainted with the rule of obedience, carefully studying the word of God, observing the providence of God, and seeking the guidance of the Spirit of God; and exercising this principle, and applying this rule in actual obedience, both inward and outward, both active and passive―obedience characterized by implicitness, impartiality, cheerfulness, and permanence.

More particularly their duty is to "honor all men," to cherish respect for all who, from their station, endowments, or character, deserve respect, though they be not Christians; and to cherish and express in their conduct respect for every man, as a rational, responsible, immortal being; to "love the brotherhood," to cultivate and manifest an affectionate regard to the christian society by joining a christian church; being regular in attending its assemblies, contributing time, labor, substance to its objects, seeking its purity, peace, and increase; and by cherishing, and in every becoming manner expressing, an affectionate regard to the whole household of faith, both in earth and heaven, the one family called by the worthy name; "to fear God," cherishing such an awful sense of his infinite grandeur and excellence, as will make us practically consider his approbation as the highest of blessings, his disapprobation as the greatest of evils; and, finally, "to honor the king," yielding a cheerful conscientious obedience to the laws, an obedience founded on, and limited by, the command to "fear God."

All that remains now is the practical application. But that must be attended to, not here, but elsewhere. "If ye know these things, happy are ye if ye do them." May our improved character and conduct in all the various relations of life, show that we understand how practically to apply the instructions we have received, and that we have learned, "as free, not using our liberty as a cloak of wick

edness, but as the servants of God, to honor all men; to love the brotherhood; to fear God; and to honor the king." "Wherefore, my beloved brethren, laying apart all filthiness, and superfluity of naughtiness, let us show that we have received with meekness the ingrafted word, which is able to save our souls: but be ye doers of the word, and not hearers only, deceiving your own selves," not God; not your brethren even, generally, only your own selves. "For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed."

NOTE A. p. 307.

"Man was God's own creature, raised out of nothing by his mighty and most arbitrary hand: it was in his power and choice, whether he ever should have a being; any or none; another, or this, of so noble an order and kind. The designation was most apt of so excellent a creature, to be immediately sacred to himself and his own converse, his temple and habitation, the mansion and residence of his presence and indwelling glory. There was nothing whereto he was herein designed, whereof his nature was not capable. His soul was, after the required manner, receptive of a Deity. Its powers were competent to their appointed work and employment. It could entertain God by knowledge and contemplation of his glorious excellences, by reverence and love, by adoration and praise. This was the highest kind of dignity whereto created nature could be raised, the most honorable state. How high and quick an advance! This moment nothing; the next, a being capable, and full, of God."

*

*

*

*

*

*

*

*

*

"The stately ruins (of human nature) are visible to every eye, that bear in their front, yet extant, this doleful inscription-HERE GOD ONCE DWELT. Enough appears of the admirable frame and structure of the soul of man, to show the Divine presence did some time reside in it; more than enough of vicious deformity, to proclaim that he is now retired and gone. The lamps are extinct; the altar overturned: the light and love are now vanished, which did the one shine with so heavenly brightness, the other burn with such pious fervor. The golden candlestick is displaced, and thrown away as a useless thing, to make way for the throne of the prince of darkness; the sacred incense, which sent rolling up in clouds its rich perfumes, is exchanged for a poisonous hellish vapor. The comely order of this house is turned all into confusion; the beauties of holiness into noxious impurities; the house of prayer into a den of thieves. The noble powers, which were designed and dedicated to Divine contemplation and delight, are alienated to the service of the most despicable idols, and employed in vilest intuitions and embraces: to behold and admire lying vanities; to indulge and cherish lust and wickedness: * Look upon the fragments of that curious sculpture, which once adorned this palace of that great King: the relics of common notions; the lively prints of some undefaced truth; the fair ideas of things; the yet legible precepts that relate to practice. Behold with what accuracy the broken pieces show them to have been engraven by the finger of God; and how they now lie torn and scattered, one in this dark corner and another in that, buried in heaps of dust and rubbish! There is not now a system, an entire table of coherent truths to be found, or a frame of holiness; but some shivered parcels. And if any, with great skill and labor, apply themselves to draw out here one piece, and there another, and set them together, they serve rather to show how exquisite the Divine workmanship was in the original composition, than for present use to the excellent purposes for which the whole was first designed. * * * You come amid all this confusion as into the ruined palace of some great prince; in which you see here the fragments of a noble pillar, there the shattered pieces of some curious imagery, and all lying, neglected and useless,

*

*

*

among heaps of dust. The faded glory, the darkness, the disorder, the impurity, the decayed state in all respects of the temple, too plainly show THE GREAt InHABITANT IS GONE."-HOWE. Living Temple, Part. ii. ch. iv.

“Homo est animal rationale, et ex hoc, cunctis terrenis animantibus excellentius atque præstantius, sed in qualibet minutissima muscula bene consideranti stuporem mentis ingerat, laudemque pariat creatoris. Ipse itaque animæ humanæ mentem dedit, ubi ratio et intelligentia in infante sopita est quodammodo, quasi nulla sit, excitanda scilicet atque exercenda ætatis accessu, qua sit scientiæ capax atque doctrinæ, et habilis perceptioni veritatis et amori boni. Qua capacitate hauriat sapientiam virtutibusque sit prædita, quibus prudenter, fortiter, temperanter et juste adversus errores et cætera ingenerata vitia dimicet, eaque nullius rei desiderio nisi boni illius summi atque incommutabilis vincat. Quod etsi non faciat ipsa talium bonorum capacitas in natura rationali divinitus instituta, quantum sit boni, quam mirabile opus omnipotentis, quis competenter effatur, aut cogitat? Præter enim artes bene vivendi, et ad immortalem perveniendi felicitatem quæ virtutes vocantur, et sola Dei gratia quæ in Christo est, filiis promissionis regnique donantur, nonne humano ingenio tot tantæque artes sunt inventæ et exercita partim necessariæ, partim voluntariæ, ut tam excellens vis mentis atque rationis in his etiam rebus, quas superfluas, imo et periculosas perniciosasque appetit quantum bonum habeat in natura, unde ista potuit vel invenire, vel discere, vel exercere testetur? Vestimentorum et ædificiorum ad opera quam mirabilia, quam stupenda industria humana pervenerit, quo in agricultura, quo in navigatione profecerit: quæ in fabricatione quorumque vasorum, vel etiam statuarum et picturarum varietate excogitaverit et impleverit: quæ in theatris mirabilia spectantibus, audientibus incredibilia facienda et exhibenda molita sit; in capiendis, occidendis, domandis irrationalibus animantibus, quæ et quanta repererit: adversus ipsos homines, tot genera venenorum, tot armorum, tot machinamentorum, et pro salute mortali tuenda atque reparanda, quot medicamenta atque adjumenta comprehenderit: pro voluptate faucium, quot condimenta et gulæ incitamenta repererit ad indicandas et suadendas cogitationes, multitudinem varietatemque signorum, ubi præcipuum locum verba et literæ tenent: ad delectandos animos, quos elocutionis ornatus, quam diversorum carminum copiam: ad mulcendas aures, quot organa musica, quot cantilenæ modos excogitaverit: quantam peritiam dimensionum atque numerorum: meatusque et ordines siderum quanta sagacitate comprehenderit, quam multa rerum mundanarum cognitione se impleverit, quis possit eloqui, maxime si velimus non acervatim cuncta cogerere, sed in singulis immorari? In ipsis postremo erroribus et falsitatibus defendendis, quam magna claruerint ingenia philosophorum atque hæreticorum, quis existimare sufficiat?"

*

*

*

Apostolus de ipsis in illud regnum prædestinatus loquens: Qui proprio, inquit, filio non perpercit, sed pro nobis omnibus tradidit eum, quomodo non etiam cum illo omnia nobis donavit? Cum haec promissio complebitur, quid erimus? quales erimus? quæ bona in illo regno accepturi sumus, quandoquidem Christo moriente pro nobis tale iam pignus accepimus? qualis erit spiritus hominis, nullum omnino habens vitium, nec sub quo jaceat: nec cui cedat: nec contra quod saltem laudabiliter dimicet, pacatissima virtute perfectus? Rerum ibi omnium quanta, quam speciosa, quam certa scientia sine errore aliquo, vel labore, ubi Dei sapientia de ipso suo fonte potabitur, cum summa felicitate, sine ulla difficultate? Quale erit corpus, quod omnimodo spiritui subditum, et eo sufficienter vivificatum nullis alimoniis indigebit? Non enim animale, sed spirituale erit, habens quidem carnis, sed sine ulla carnali corruptione, substantiam.”—AUGUSTINUS. De Civitate Dei, Lib. xxii. cap. xxiv.

1

NOTE B. p. 318.

The sentences which follow formed part of the discourse, when delivered as an address to a joint meeting of the United Secession and Relief Presbyteries of Edinburgh. The union anticipated has been consummated under the happiest auspices. ESTO PERPETUA. "These two bodies are, in reality, more united than any one large ecclesiastical body that I am acquainted with; and it would be much easier to prove that most of those bodies should become two or more distinct societies, than that our two distinct societies should not become one. I will not speak of the great Antichristian confederacy, which boasts of union as one of its characteristics; but in which almost every variety of opinion, every degree of belief, and unbelief, and misbelief, may be found, under the cloak of 'exoteric faith in the bond of ignorance, fear, and hypocrisy.' 2 Nor will I speak of the established churches, those 'cities of the nations,' daughters of 'Great Babylon,' which, in this 2 Jortin.

1 The United Secession and the Relief Churches.

respect, have generally a strong likeness to their mystic mother; but I run no hazard of being confuted, when I say, that there is far less extent of agreement of sentiment, and much greater diversity of opinion, among the Congregationalists, or the Baptists, or the Methodists, in Britain, who are generally regarded as each forming but one body, or in either of the great bodies of Presbyterians in America, than in the two churches which are represented here this evening. I do not think that it would be easy to prove that these churches should ever have been separate. I should not like to attempt it, though their separate existence may easily be accounted for, on principles which throw no discredit on the conscientiousness of either body; but I am quite sure it would be very difficult to prove that they ought not now to be one. I know no argument which would prove that I should not unite with the Relief Church, which, if fairly followed out, would not compel me to abandon the communion of the United Secession Church. It has been my conviction for a considerable period, that if these churches are not ripe for union, they ought to be so; and, while utterly indisposed to push an incorporation of the two bodies, at the hazard of mutilating either, or of pressing brethren to take a step regarding which they are not 'fully persuaded in their own minds,' I am more and more convinced, that if those ministers and people of both bodies who see their way clear, would act out their principles to the full extent that the decisions of the two supreme courts warrant, the period could not be distant when the feeling of wonder why, being one, we should still continue divided, and the experience of the sacred delights and solid advantages of such occasional intercourse, would call forth, on the part of the christian people, an expression of desire for complete union, which the two Synods would not only feel warranted to respond to, but would feel it impossible to refuse to gratify. The Lord hasten it in his time."

NOTE C. p. 321.

There is something very pleasing in the following ascription of praise to God by a bishop of the 12th century, clothed though it be in monkish rhymes, which Archbishop Usher designates "Rhythmos Elegantissimos ;" an epithet which makes us somewhat doubtful if his Grace's taste was at all proportionate to his piety and learning:

The following account of the fear of God which Christians should cherish, by Arch bishop Leighton, presents a noble specimen of the most of the characteristic excellencies of that most saintly man, sound divine, and elegant scholar :

"This fear had chiefly these things:-1. A reverent esteem of the majesty of God, which is a main fundamental thing in religion, and that moulds the heart most powerfully to the obedience of his will. 2. A firm belief of the purity of God, and of his power and justice; that he loves holiness and hates all sin, and can and will punish it. 3. A right apprehension of the bitterness of his wrath and the sweetness of his love: that his incensed anger is the most terrible and intolerable thing in the world, absolutely the fearfulest of all evils; and, on the other side, his love, of all good things the best, the most blessed and delightful, yea, only blessedness. Life is the name of the sweetest good we know; and yet this loving-kindness is better than life,' says David. 4. It supposes likewise sovereign love to God, for his own infinite excellency and goodness. 5. From all these things spring a most earnest desire to please him in all things, and unwillingness to offend him in the least; and because of our danger through the multitude and strength of tentations, and our own weakness, a continual self-suspicion, a holy fear lest we should sin, and a care and watchfulness that we sin not, and deep sorrow and speedy returning, and humbling before him, when we have sinned.

"There is indeed a base kind of fear, that, in the usual distinction, they call servile fear; but to account all fear of the judgments and wrath of God a servile fear (or, not to