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 UNITfeD CHURCH • 
 
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 POLITICS AND CHRIS'^IANITY ; 
 
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 l^rl^tun JflrtJiinii 0f iiil 4goB«riintc»i 
 
 A DISCOURSE, 
 
 DELIVBlBED IN HAMILTON, 0. W;, 0N ^ABBATH, MAUCH /i8,^ 1866 
 
 Y^A.LEXANDER StJTHERXAND, 
 
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 POLITICS AND CHRISTIANITY; 
 
 OR.THK 
 
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 f fijjtnrc Jactpi of a|iuil ©oiicrnmcnt. 
 
 A DISCaURSE, 
 
 /■? 
 
 DELIVERED IN HAMlLl'ON, C. W., ON SABBATH, MARCH 18, 1866. 
 
 BY ALEXANDER SUTHERLAND, 
 
 WBBLEYAN mi.nisteh. 
 
 PUBLISHED BY/ REQUEST. 
 
 . HAMILTON ; 
 
 FBINTED BY T. &*B. WpiTEJ A,T THE SPECTATOn STSAM PRESS, PRINCES SQUARE. 
 
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 FREFATORV NOTE. 
 
 Aft«r tho following di8course was deUvoreU, nevcral ii^rguikH (iiicliiditig lotuu, 
 of tbe leading Offlcial Members of tho Cburtii) c^tpresiied a deMire for lU pub- 
 lication, believing that it would not only answtir tiie end for which it was 
 written, but also oxert a good iuduenoo eUewhiTe. It in in ditfofum-e to tlit> 
 wiuhoH of these friends that I now give it to tliu pubiii-. 
 
 In regard to tho literary chWactei of the production, I have need to cravB 
 the indulgence of the reader. It\was written in great haHte; and as I judged 
 it best to publish oply what bad jA^en Hpoken in tlie pulpit, it Ik scut to press 
 without any alteration or revisionA It will readily be seen that no ivttempt 
 is made at rhetorical embellishment ; my object was |||ipifi^i^icu a plain 
 sermon for plain people, and to state as, distinctly as posfiibWwiiot I conceived 
 to be the Scripture doctrine of Civil Go^rnmcnt, and the duties we owe to it. 
 
 Besides this, writing sermons is, to Me, a new taiik,— thiH being tho only 
 one that I have ever written out in full. It is hoped, therefore, that these 
 -facta will induce the Itihd reader to be lenient in his criticigms. 
 
 A. SUTHERLAND. 
 
 IlAXiitoN, Marcb, I860. 
 
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 l.ut of (Uxl • the i)owtrrt tlittt b« «»rt. ortUlned ^f "M. 
 not 1.(1 tifraia of the powor ? «l9 that wtUch/tt gooti, an 
 
 Whoar,;™ „mu..,«.,l«,.u..J.ct, n,..^!, tor -»th, 1,»..1«. tot cot- 
 
 Kottot Zclu^, w yo ttlbut. j«. : to. «.cy «. 0«1'. mtaLtof, .lienO- 
 
 ing lontinually upon tllll »ory thlDlf, , ,. .^ ....„„ 
 
 RcnLtb«refor.l».lUhdt due: ttlbat. to -hom UlbuU. .. J« .• «u.lo". 
 
 Anv one who cmcftilly notestl.Jeoursoof nature around lum, 
 mult bo i.ni>.e.8cd with the jonviction Ihat wo live .n a 
 
 Jvems it, and the regular coufse of events under H.8 adnun- 
 WrltTon is expressed in the fwoU-known ada^e, "order .8 
 
 Ileaveirs first law." / * ^ . ■'■ , *'" 
 
 In t1,e material universe, t^e government of God «carr^d 
 on by certain fixed, unajtera&le laW8,-that ,8 nnalteraWe 
 save by the interposition of ilim who ordained them. Tl^se 
 laws, however, do not rule f any power toherent m them. 
 selv,^ ■ they owe their pow^r to the i.nmed.»te pre«!nce and 
 „ of God. Any lawi, in itself, a lifeless and powerless 
 thin-; attditsactiveoperatTon is proof of anintelligent Power 
 
 above and behing it, by whom it is enforced. ___ 
 
 ^"s 
 
 -r 
 
,v. 
 
 Wlicn we pass from the realm of matter to that of mind,—- 
 from the domain of natural, to that of moral, law — we find a 
 different state of things. Law and government there still is, 
 but it differs widely in its nature, and in the methods by 
 which it is enforced, from that which we jiave been considering: 
 Here, God governs not by merei*/<?*'<7e but by motives'. He 
 usnally gives expression to His will in the form of general 
 .principles; .the application of those principles he leaves^ 
 within certain limits, to men themselves. And thus while He 
 maintains His own Sovereignty, He acknowledges the great 
 fact of man's moral freedom. 
 
 /TThe law which God has given for man's government is, 
 like its Divine Author, & Unity ^ being all comprehended in 
 the one graiid reqmrement of love to God. V This general law, 
 liowever, comprises a multitude of relative duties, and* henee 
 we find it branching out, in the first instance, into two great- 
 divisions, tho^rst comprehending all the duties^ we ow6--^ 
 God, the second all the duties we owe to our^ fellow men. 
 Each of these again branches off into a number of general 
 principles and particular precepts, applicable to all tlie cir- 
 cumstances^atid duties of life. Your attention is invited, 
 this morning,'' to one particular class of duties ; not those, in 
 particular, which spring from om .religious position, as 
 members of the Cliristian Ghurch, nor those which spring 
 from our ao^Z relations, as members of families : but those 
 which arise from oiir cm7 relations, as members of the body- 
 politic. In slwrt, the verses 1 have read define with great 
 clearness the relative positions of rulers and their subjects, 
 and show the duty of every man, especially every Christiln 
 man, to the civil government under which he lives. In order 
 to a right understanding of the subject it will be necessary to 
 
 \consider,,' ■■■;•••. ^- 
 
 \,. * . ■■ - .:■■■■■.■;-.■■;.-":■ * "■;■■. '- •:"■■:■ * - -■ 
 
 I.-^^HE OWGIIf, NJlTnRR AND DeSION OF CvTVU GoTBtMllKNT. 
 
 ■ ■' .''"■■■:. ■ ■■ ' ■ ■> ; '^ ■ ■ -' ' V ' "• " 
 
 1. Its Origin.—TMa is indicated with great clearnfess in the' 
 first verse of the text : ^' There is no power but of Go4 : the 
 
 . 
 
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.■4\' 
 
 . 
 
 powers that be are ordained" [or ordered] " of God, ' and this^ 
 (Jb in strict accl&rdance with another Scripture declaration, 
 *^ God hath; Bpokeu once; twice have Ilieafd this, that power 
 belongeth jlinto God."— Psalm Ixii., 11. 1*ho general 
 principle here laid down is, that o^^power emanates from God. 
 Indeed we .might infer this even in advance of Scriptury 
 testimony, for if God be, in the most absolute sense of the 
 Word, Sv^premey then thete cart be no power hidepondeiit (of 
 hina. If we permit imagination to dart back throi@ the 
 cycles of a past eternity till it reaches the period when none 
 but God existed, when created things had not begun to, he, 
 we shall find no difficulty in concluding that then aW power 
 in the universe was in God alone. If this be bo, then the 
 conclusion is inevitable, tha,t all^the fbnns of power we sec are 
 emanations from God. Even Satan himself has not an inde- 
 pendant existence, but is sustained in being by Divine power. 
 And let none suppose that this impugns the Divine HfeHnej^s 
 or Goodness. It does not make God the author of sin. All 
 power as it comes from God is good, and is designed for good ; 
 if men or devils abuse that power, and prostitute it to unholy 
 purposeSjithe sin, with all its terrible consequences, is their 
 own.* Whatever of physical power I have, I received from 
 God, but if I use tliat power to murder my fellow men, I.abuso 
 God's good gift, and the sin of so doing is entirely mine. 
 
 But while we admit thcj, general principle that all power, as 
 such, isfrom God, the question whether that particular 'form 
 of it which we see in civil governments is of Divine appoint- 
 ment ? may still remain. To any one who would exclude God 
 from the world altogether, I have, of course, nothing to say ; 
 but to those who believe in Divine Providence and Divine 
 Kevelation I shall be able, I think, to give a satisfactory aiBr- 
 mative to the question, and show that civil government is of 
 
 * " All power is originally and essentially in God ; from liiin it descends to 
 
 ^ man. Pontins Pilate, about to pass sentence upon the innocent Jesus, was 
 
 ' not making a due use of his power, but even then that pow^r was, by the 
 
 innocent Jesus, recognised and allowMl : ' Thou^ could'st have ho power at 
 
 a ll ag a inst ma except it were given thee fr o m a b o ve . ' "— Bishop Hornk . — - — 
 
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God. A partial proof of this wg bIiuII have if wc tiaoe rstcp 
 by step the formation of human governments. The first kind 
 in the world was that of the family. God did not create n 
 race of men at once, but from a Bingle human pair gradually 
 peopled the world. From the appointment of God, therefore, 
 there sprang, in the very nature of the case, fomily govern- 
 ment, a father ruling, by a delegated i»ower, over the metnbern 
 ofhis own family. As the race of men increased, another 
 form of government was developed, viz ; the Putriarchal, a 
 number df families, sprung from a common stock, eacb inde- 
 pendent in its own family rule, but all rendering a tacit homage 
 and obedience to their common ancestor. The next step was 
 when different family groups began to associate together for 
 inutual protection and defence. This is especially manifest 
 after the confusion of tongues, and the dispersion of the people 
 at Babel. Government now assumed something of a feudal 
 character, and men became separated into distinct tribes, each 
 with its own government, and its hereditary or elective chief; 
 and here we trace the grs^dual formation of distinct and sepa- 
 rate nationalities. In close connection with this comes the 
 development of God's Tp\&iioU Theocracy, a government insti- 
 tuted among a particular people, in which God was recognized 
 as Supreme Ruler, and the human administrators of His law 
 as His delegates. This was the case with the Jews, God being 
 regarded as their king, while their hums#l leaders, Moses, 
 Aaron, Joshua, and others,' being appointed to their office 
 immediately by God, ruled by divine right, and not by human 
 suifrage It must be remembered, however, that the Theocracy 
 of the Jews was introduced for a temporary purpose, and is 
 not to be regarded, as to its form, of universal or pcrpptual 
 obligation ; for although, in later years, the Almighty was dis^ 
 pleased with them for desiring a king, his displeasure was not , 
 against the establishment of a purely civil government, but 
 against the wish of the Jews to be like the nations round 
 about them, because in that wish they offered a direct insult 
 to the majesty of God hj rejecting Him from being their king 
 (kop. 1 Sam uel, viii., 7.) It will be seen, then, that in the variouj 
 
 .; v/ : 
 
VViip. 
 
 Stages of human progress it has ever been God's arrangement 
 that in all communities there should bo law and order; that 
 some should-bc exalted to positions of dignity and power for 
 the express purpose of bearing rnlo and administering the laws, 
 and that to these both homage and obedience is. due by the 
 rest of the people. 
 
 But the question may rvUc, llow 'm° the case of a bad 
 ruler? Does his power come fron^ God ? I repl}', his power 
 comes from God; the «5?/*cof that power does not. God 
 ordained him a " minister for good ;" if he becomes a minister . 
 for evil, the guilt and responsibility is with himself. 
 
 When wc come to examine the question in tlie light of the 
 Holy Scriptures, We shall see 'still more' clearly that civil 
 government is of God. It was evidently so among His 
 chosen people. Thus in :Numbers xxvii, 15-20, we read,— 
 "And Moses spake unto the Lord, saying, let- the Lord, the 
 God of the spirits of all flesh, set a man over the congregation, 
 \ Avhich may go out before them, and which may go in before 
 them, and wliich may lead them out, and which may bring 
 them in ; that the congregation of the Lord be not as sheep 
 which have np shepherd. And the Lord said unto Moses, 
 take thee Joshua, the son of Jfunn, a man in whom is the 
 spirit, and lay thine hand upon hiih ; and set him before 
 Eleazer the piiest, and before all. the'^congregatiou; and give 
 him a" charge in their sight. And thou slialt put some of 
 thine honor upon him, tliat all the congregation, of the 
 children of Israel may be obedient." " After that," (so we 
 read iu Acts xiii, 30,) he gave unto them Judges about the 
 space of four hundred arid fifty years, until Samuel the 
 Prophet. And afterwards they desired a King: and God 
 gave tinto them Saul, the sou of Cis, a man of the tribe of 
 Benjamin, by the space of forty years." Agahi (Dent, xvi, 
 :18,) we read, " Judges and Officers shalt' thou make thee iu 
 all thy gates, which the Lord thy God givcth thee, through- 
 out thy tribes : and they shfill judge thc^peoplc with just 
 judgment." Still more emphatic is the (feclaration, (Prov' 
 vJIi, 15-10) " P>y me Kings reign, and Princes. decree justice. 
 
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 By mo princes rule, and nobles, even all the judges of the 
 earth." V 
 
 The conclusion of the whple matter is 4Bimply thiSjf that 
 civil government, in its essential principles, is of Divine 
 appointment, while its outward fornni is left to bo determined 
 by the circum8tance$ of the people and the exigencies of the 
 times. The first is of God, the second is of men ^ and thus is 
 reconciled the apparently opposite declarations of the word 
 of God, which define civil government to be, according to 
 St. Paul, an " ordinance of God," and according to St. Peter 
 an " ordinance of man." 
 
 2. Its Mature. — ^^On this point a few words will suflSce. In its 
 nature civil government partakes of the character of a compact 
 or agreemftit, expi-essed or understood, between the governor 
 md the ^ovcrned.^ It matters not whether the chief magistrate 
 rulfes^ by elective suffrage, or by hereditary ri^ht, in either 
 case hMs bound to rule according to law, that.is according 
 to the constitution of the country which he governs. Neithej'' 
 does it , matteKwhether that, constitution is contained in a 
 single written document^ as in the United States ; in a number 
 of separate laws, a^^^P England ; or in a combination of 
 written laws and establislied customs ; in either case the civil 
 ruler is bound to govern in aceordance with that constitution 
 His elevation to the seat of authority does not give him the 
 right to disregard or set ^unde the la^s of the country. He - 
 is " or;dained of God" not to make la^vtrg. but to administer 
 them. On the- 6ther hand the subjectYls. bound by this 
 compact to obey and honor jthe chief Magi^ate, and to 
 render prompt obedience to the laws of the state, 
 
 3. Its i>6«^?i. — Manifestly, governnient was nev^de 
 signed by the Creator merely to elevate a few men to pow 
 and to make the weak subject to the strong. It was not 
 designed for the benefit of the few but of the many. Its 
 main object is to secure the " greatest possible good to the 
 greatest possible number." Hence "Its first design is to unite 
 men togetjber for their mutual benefit. Where there is no law 
 nor government there is anarchy, confusion, and, every evil 
 
i 
 
 " X 
 
 work. Without it, society would be disflolved and every man 
 would become au Ishmael-— his hand against every man, and 
 every man's hand against him. Another design is the 
 protection of life and property. If men were, in all respects, 
 perfect beings, it might be safe to allow each to do what 
 seemed right in his own eyes; but as human nature is, it 
 would be ruinous to admit such a principle : consequently it 
 has been found necessary, in order that life and property be 
 protected, that Civil Rule be established and upheld. Once 
 mo/e : Government is desigtied for the adnnnistration of justice 
 between m§in and man, for the settlement of disputes, and for 
 the protection of the weak against the encroachments of the 
 strong ; thus forming a power to which all may appeal against 
 injustice and oppression. We ^vill now consider, 
 
 > 
 
 \. 
 
 II. — ^Thb DwjjiTY, Authority AND DcTus OF THOSE wuo administer Civil Go- 
 ^'ERNHENT, inpludiog all who are in authority, from the humblest officer 
 « of justice to the Supreme Ruler in the State. 
 
 1. Their Digniiy,— The true dignity of the Ruler consists 
 neither in the accidents. of birth or worldly rank, nor in tlie 
 pomp and grandeur with which men may have invested him, 
 nor yet in the high-sounding titles hj which they may address 
 him, but in the simple yet sublime tnith that he is God^s 
 Minister, that the power he wields— albeit he may seem to 
 have derived it in some sort from the suffrages of men— is in 
 reality a power delegated to him from God. Thus, for 
 instance, when a Republic has appointed its Chief Magistrate, 
 it is customary to say, " The people elected him;" but I 
 prefer to fall back upon^the inspired declaration, "Promotion 
 cometh neither from the east, nor from the west, nor from the 
 south. But God is the judge: he putteth down one, and 
 setteth up another,"— Psalm Ixxv., 6-i. Regarding thd 
 
 erson and offiqe both become invested with a 
 new dignity^ and it is this view which gives point and force 
 to the declaration, "whosoever therefore resisteth the power 
 
 resisteth the ordinance of God." 
 
 %■■■ 
 
d 
 
 ', 
 
 J. T/ie Authorltij of liulers is dofinod with sufficient 
 clearncs^s ill the word of God, wherein, 1 think, it in plainly 
 act forth that their Just authority is neWier arUtranj nor 
 absolute. Tlic laws of the realm, and not mere will of the 
 Sovereign, ig, in all cases the standard of appeal. This was 
 manifest in the organization of the Jewish Commonwealth. 
 "Tlioushalt in anywise sot him king over theo, whom the 
 Lord thy God shall choose," said God to His ancient people. 
 " And it shall be when he sitteth upon the throne of his 
 Kingdom, that he sliall write him a ,copy of this hiw in (i 
 book out of that whioh la before the priests and Levites. 
 And it shall be with him, and lie shall read therein all the 
 days of his life, that lie may learn to fear the Lord his God, 
 to keep all the words of this law and these Statutes, to do 
 them : That his heart be not lifted up above his brethren, -^nd 
 that he turn not aside from the commandment to the right 
 hand or to the left." "Wliile therefore the authority of the 
 Sovereign is wisely restricted, still it iSj within the limits of 
 the law, very great, and not to be despised. At present, 1 
 will note only one phase of it, namely, iha authority to 
 punwh transgressors, <' If tliou do- t4iat which is evil, be 
 afraid ; for he beareth not the sword in vain : for he is the 
 minister of God, a revenger to executo wrath upoA liim that 
 ' doeth evih" The principle laid down is that, in adfininisteripg 
 and upholding the laws of the country, the magistrate has 
 autiiority to inflict sitcli penalties upon transgressors as the 
 law may direct. He is also justified in calling, if need be, 
 upon the people whom he governs, or a certain number of 
 them, to assist him in sustaining and enforcing the laws, and 
 i« punishing those who may refuse such assistance. A law 
 without a penalty ceases to be a law, and a ruler witho\it 
 authority to inflict punishment upon transgressors becomes; 
 1?o bad men at least, an object of contempt. Without euch 
 Jjower, he cannot be '^ a terror to evil-doers," and he certainly 
 would bear "the sword in vain" unless he had authority to 
 
 /use it. ' . ".■ :... ■ : 
 
 Z.^The Duties of Rulers are also set forth in the Scrip- 
 
 1 
 
 T 
 
 i 
 
1 
 
 T 
 
 \ 
 
 turcft. On thid point; however, I need offer but one or two 
 remarks. In tbe nature of the case a ruler'ri first duty kto 
 obey the laws which he is called to mlminister. Lawlesshcsa 
 is ))a(] in any one, bu^it is doubly so in one high in authority » 
 because there is nothing so likely to beget eontenipt among 
 the peoi)lo tor the law itself. It has become an axiom among 
 men that "ho who ha^s not learned to obey, is not lit to 
 govern." ' It is in vain that laws tiro enacted for the protec- 
 tion of life and property if rulers are cruel or unjust, and will 
 not enforce them ; in vain arc laws passed for the regulation 
 of public morals, if tho'^e who administer them arc themselves 
 immoral men."' 
 
 This principle was recognized by the Supreme Ruler when 
 he said, ''It is an abomination to Kings to couimit wickedness, 
 for the throne is cstablibhed by righteousness ;'\(Proy. xvi. 12,) 
 and again, "It is not for ki^igs, O Leuqiueljlt is not for kings 
 to drinlc wine ; nor for princes strong drink : lest they drink, 
 and forgot the law, and pervert the judgment of \ any of the 
 afflicted."— Prov. xxxi. 4-5. It is also the duty 6f the Ruler 
 to seek the highest welfare of his subjects in everV possible 
 way ; but we may sum it all up in this, that it is hla duty to 
 govern righteously^ administering impaHial justice\ between 
 man and man. ¥oY thus saith >the Lord, " Ye shall not 
 respect persons in judgment, but ye shall hear the im all as 
 well s/s the great : ye shall not be afraid of the face oi^ man ; 
 for the judgment is God's."— Peut.i. 17. Again, " lie that 
 ruleth overmen must be just, ruling in the fear of God."— 
 2 Sam. xxiii. 3. And yet again, " Execute ye judgmeht and 
 righteousness, and deliver the spoiled out of the hand of the 
 oppressor: and do no wrong, do no violence to the stranger, 
 the fatherless, nor the widow, neither shed innocent bipod in 
 this place."— rJer. xxii. 3. 
 
 . . . ■ .. ..■ J«-.^-»'- 
 
 • I do not wish to be underttciod aar teaching that immorality in the, ruler 
 yus<t/ie« contempt of the law by the subject. I only state the natural tendency 
 of such a course. 
 
 '• •/ 
 
 i 
 

 14 
 
 J 
 
 The next point to bo considerod ig, 
 
 III.-Th. Duty or CHUitUN. towaidb ih. Cm Ocibnotnt, and ■ai.«cuttv 
 
 mUunderstMdlng them, MDonK them w0 may reckon . 
 
 t //om«j^^, or Reverence, and that for his office sake, if for 
 nothing else. .The injunctioti which bids us^^Ionor the ' 
 
 that whiol. bids us "Fear God." This duty prohibits all evU 
 
 rf ' W^^^ ^""^^X "^"'^ "^'^^""^^^ *^'^^ '"^J^ ^« wicked 
 men. When Paul stood before the High Priest, and com- 
 plained of the injustice of his treatment, some who stood by 
 said "Revilest thou God's High Priest?" mj ^j.^ J^ 
 Brethren "said Paul, that he was the High Priest, for it is 
 wi^tten, thou Shalt not speak evil of the ruler of thv people." 
 --Acts xxin. 4-5.^ In a similar spirit Peter decla^lhat 
 Jhe Lord knoweth how tp * * ^ reserye the unjust 
 unto the day of judgment to be punished : * * * chioflv 
 then, ti^at * ^ * * despise government," and 4en^ 
 afraid to speak evil of dignities." 2 Peter, ji, 9-10. In this 
 connection the wise man's admonition is significant, "Curse 
 not the king, no not in thy thought; * * * 'for a bird of 
 the air shall carry the voice, and that which hath wings shall 
 ell of the matter." Eclles.x. 20/ « Render therefore to all 
 Ae.r_daesr * * * fear to whom fear; honor to whom 
 
 ^_ 2. Ano|er maivfest duty is that of ^«y,;.. This is so 
 plainly staled that he who should refuse to perform the duty . 
 would^show kmself to be a bad citizen and a worse christian^ 
 ^ I exhort, therefore,'? says St. Paul, "that, first of all, suppli- 
 cations, prayers, intercessions, and giving of thanks be mS^e 
 tor all men : for kmgs, and for all that are in authority ; that 
 
 we may le^d a quiet and peaceable life in all godliness and 
 iionesty. For this is good and acceptable in the sight of God 
 
 T.^r^'-^ ^'h ^^ this duty aies, be I ^ 
 observed, not merely from the allegiance we owe to the 
 
 T 
 
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 !l 
 
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 T 
 
 Sovereign, but from the fact that the hearts of all men are in 
 the hands of God, and that the surest moans for the preserva- 
 tion of a good ruler, or the reformation of a bad one is prayer 
 to the Most High. The God who rules the universe, and yet 
 anfivvers tlio cry of the most humble, would bo a much better 
 arbiter than the sword in the settlement of all national 
 disputes. And remember also, that, in/the words above 
 quoted, the apostle is addressing not mijifisters, but private 
 christians; therefore if the minister wh6 neglects to pray in 
 the pulpit for the Civil Rulers of his (Country, is blameablo, 
 the private cliristian is no lessso who neglects the same duty 
 in his closet, or at his family altar. / 
 
 8.— Another duty which is due by the subject to the civil 
 government is tho pai/ment of custom, tribute, or taxes. Per- 
 haps I cannot do better on this point than by quoting the 
 words of the sainted Eichard Baxter :— " Murmur not at the 
 payment of these necessary tributes, by which the common 
 safety must bo preserved. Sordid coveto'usness has been the 
 ruin of many a commonwealth. When every one is shifting 
 for himself^ and saving his own, and murmuring at the charges 
 by which their safety must be defended,-^this selfishness is 
 the most pernicious enemy to the governm^t and the common 
 good. Tribute and honor must be paid to whom it doth 
 belong. ' For they arle God's ministers Attending continually 
 on this very thing.' And none of youp goods or cabins will 
 be saved, if by your covetousness the ship should perish." 
 Tlie doctrine of the apostle, " render therefore to all their dues: 
 tribute to whom tribute is due ; custom to whom custom;" 
 is blU an echo to the words of the Master, " Render therefore 
 unto CoBsar the things which be Cresar's, and unto God the 
 things Which be God's." — Luke xx., 25. ' 
 
 4r.— Passing from the consideration ot those which may be 
 regarded, in soiiie sort, as minor duties,' the next which claims 
 our attention is that of subjection.— &, cheerful and uniform 
 submission to the Chief/ilagistrate, and, of course, to all who 
 derive their just powers from him. "Lei cvei ' y soul be Bub- 
 ject to the higher powers," is. the doctrine of the text, and it 
 
 i. 
 
 ■•v\ 
 
4: 
 
 ..■■i« ■•- . 
 
 4 is ftgain repeated in the charge given to Titus, " put thorn in 
 
 Tj mind to bo subject to principalities and powers, to obey 
 
 y magistrates, to be ready to every good work." Tliirt subjection 
 
 however, is not to the man, as such, but to tlio Ruler-^ 
 
 noiio i\\ii individual^ \n\iioi\\Q power which he represents. 
 
 • Wo are to bo subject to tlio chief magistrate not because ho 
 
 , is a great man, but because lie is God't* Minister, and wields 
 
 tho delegated authority of the State. We submit to him not 
 
 - — '--'—^ . merely as a man^ but as tho guardian and roprortcntative of 
 
 iait>. Tho apostlo does not say, "wilt thou not bo afraid of 
 
 tho manf" But, " wilt thou not be afraid of the Power f"* 
 
 that is, the power with which God and the laws of his country 
 
 have invested him as " a revenger to execute wrath upon him 
 
 that doeth evil." * 
 
 In connection with this subject, tho question Hometimes 
 arises, "Is it lawful, under any circumstances, to resist tho 
 authority of the Sovereign ?" I 'reply, most decidedly, it is 
 ^ ^f not lawful so long as that Sovereign governs according to tho 
 constitution and laws of the country. If ho faik t« do so, the 
 . , case is altered ; and "the subject who is truly loyal to tho 
 
 V ' chief magistrate wijl neither advise nor submit to arbitrary 
 
 t measures." There is no doubt but circumstaicesmiglfA arise 
 \ when resistance would not only be lawful, but when it. would 
 \ become a positive duty. Such circumstances, for instance, 
 : as any ^'' overt attem2>ts on \m (the ruler's) part, to change the 
 
 conatitiUionyOV to vwIq contrary to lata. When the nilci" acts 
 thus, he dissolves the compact between him and his people ; 
 his authority is no longer binding because illegal ; and it 4* 
 illegal because ho is acting contrary to the Zau'^of that con- 
 stitution, according to which on being raised to the supreme 
 poWer, he promised to govern. This conduct justifi«^ 
 / opposition to his government; but I contend that no j^^yw/n«Z 
 
 -r misconduct in the ruler, no immorality in his own life, while 
 
 he governs according to laiv, cQ,nTimtlfyrclthQr rebellion 
 against him or contempt of his authority*^ For Imj^olitical 
 conduct he is accountable to liis people, fo>r his mo>'al conduct 
 : he is accountable to God, his conscience and the ministers of„ 
 
 .-I 
 
 ./■■ 
 
17 
 
 \ 
 
 rdlpony-^Dt'. A. Clarh. Tlio rcinurkft of the cininont 
 MetliodiDt Divino, Richard WaUuii, uro »oinuch in point that 
 r cannot forbear (juoting theui :— " Tl»« hiwfuhu'SB, nay, even 
 the duty of it," (/. i\ rcrtistinj^ the inciwunm of a govornuicnt,) 
 " nuiBt often bo allowed ; biit under certain qiuilifyingclnMun- 
 BtancoB, 08, 1. That tliia rcHiataniio of opposing and inculpating 
 .opinion, \& not directed against tlie government, as 8Uch,liow- 
 cvor strict, provided it be jnat and impartial. 2. That it ia not 
 persofial against the Sui)remo Magistrate himsolf, or his 
 delegated authorities, but Vehites to public iwXa only. 3. lliat 
 it springs not from mere theoretical preference of some new 
 fqfin of government tt) that actually existing, so that it has 
 in it lurtliing practical. 4. That it proceeds not from a hasty, 
 
 • prejudiced^ or malignant interpretation of the character, 
 designs, and acts of a government. 5. Tliat it is not factious; 
 that it is not the result of attachment to parties, and of zoal 
 to effect mere party objects, instead of the general good. 
 
 _ 6. That it does not respect the interests of a f<iw only, or of a 
 part of the community, in the mere locul interests of some 
 places in opposition to the just interests of other places. 
 Under such guards as these, the respectful, but firm expression 
 of opinion, by speech, writing, petition or rcTnonstrance, is 
 not only lawful, but is often an imperative duty, a duty for 
 which hazards even nnwt be run by those who endeavour to 
 
 » lead up public opinion to place itself against real encroach- 
 ments M\K>n the fundamental laws of a state, or any serious 
 maladministration of its afFairs." 
 
 ^ . But whfle it is admitted that in some extreme cases resistance 
 to the willof the Civil Ruler, niay be justifiable, what shall 
 wo say of those wicked and desperate men who, without cause 
 are seelcing to subvert the peace of tliis empire, artd to en- 
 danger the property and lives of its inhabitants ? These men 
 living, as many of them do, under the freest government the 
 
 world has ever seen^ protected in the enjoyirient of all their 
 
 just rights and privileges, governed by a Queen whoso name 
 ia a synonym for every public and socio,! virtue, whose sway 
 has ever been mild and equitable, whose ruling desire through 
 
 ■V 
 
f 
 
 
 1 . %^ 
 
 18 
 
 life huH l,«cn tr.o ImppuioHs aiul uolfu,,. „r her people, w1loi« 
 n.i.no ulon. .Im,uI.1 h. Mulll.uM.t to evorelio the .Lll oftr<MH...i 
 tioin ,ii,y heart, thofo jneii, I 8,vy, wh.» llvu.^r „„.le,. ,„^/, ^ 
 Koven.M.ent and ,^,.A a Queen, ,.,„, .h-inK-mtely plot the 
 over hrow other authority, outra^o not only every proeopt 
 of ChrMtuunty, an<l every feelln;. of h.yalty and patriotism, hut 
 eveir the tronnnon iuHtinctH of hnnumity. Kn.phutieally may 
 we say .u reference to eondurt such a« theirn, "Kuhellion is 
 a» the„0in of witclierafl.»»~l Samuel, xV. 23 
 
 5. Stdl Another d/uty due to the Sovereign is that of Lomltu, 
 whrch .mpl,e,mpt iiiercly ro«peet for l.isotHco, hut attaeluneiif 
 o hj8 pe.^o,»^:,^naintaiuing thin feeling, however, 1 do not ' 
 th.nk . .K nck'^A' that a n,an should heperi.ctually talking,,, 
 about it. He whb in always lK)asting of his courage^ is prc^ 
 verbia ly a euwai^J, and he who l.oasts much of L honesty 
 needs to be wate ,ed, so he who is ever boasting of his loyalty 
 
 LT^ ? r^'" ' ''""^"^ '^' ^^"'-^^ rivue loyalty hLv. 
 itflc f ,A deeds, n^t ,n words, and h^,o he who Is truly loyal 
 
 w,l be ready, When oceasiou call.,* risk both life and pro- 
 perty ,n detei.c^ of his country andlus Sovereign. lie who 
 should refuse t.i do so is undeserving of the protection of the 
 laws, and unworthy of the l^jessings of a free government 
 It only remainB to notice very l|riefly, 
 
 IV. The PBiNOip/i OH iloTiVR raoM wuich TiicsJii 
 This priqcipW the text Supplies, " not ooly f(Jl 
 sake." / *- 
 
 '»• 
 
 \ 
 
 ^ 
 
 lliS SHOULD BK f£BrORMKO. 
 
 » 
 ut fronrfue 
 
 Themeaniiig of this i.s plaiii: we . 
 
 desire of keeping a clear conscience towaKls ^od. " For as 
 civil g<y,ernWent\^ established in the order of God for the 
 support, defence and happinesB of Socfety, they who trans- 
 gress Its kwB not only expose themselves to the penalties 
 assigned iJy the Statutes, but also to gnilt in their own 
 conscience^, because they sin ag ai n R t God. Here ar e ta>o 
 
 powcrfulriiotives to prevent the infraction of the laws, and to 
 enforce oyedience. 1. The dread of punishment ; this weighs 
 
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 ^vltli tho ungotll^Ai.<fl|li^^;o|Mnj( of n good congcionco, 
 wliidi wiM;,'li8^jM»4fc|^ftlv with i-vcry poi-non who fcui-H 
 (}u«l."-/fr. Jp«v. ^v 
 
 Li!tUiiHtfnW7iii>horfrcr«J>o also ill yoi^ mid then your 
 every (Ulty, whothrr^aif ehriMtiiuia or eiti/.uiM, will hecuiuo 
 botlri-iiHy uud <h'lij;htl'ul; tlicii will y.ui ho ohodioiit to the 
 hiWH tiiid h>yul to your Hovoroi^ii Iroiii inotivoH purer uiid 
 liigliorthimi|^^'*\yhlc)imet«expcdioiioy eun supply ; thcii will 
 youiippi-ocriito jwyoufihoiild the hlouHiiif^ ot'tluj (Jovorimioiit 
 iiudur which you live; and thtri will you [uay with an eur- 
 iiestiicHH imd depth ot* rce4iiig never known hetore, " (Joohavk 
 
 TIIK (^tiEKX." 
 
 Sutler iiie now to add, in concluHit)!!, n word »ir two of 
 cnrnortt a|»poid. Vou abhor disloyalty to the (lovernineiit 
 and you do well; you regard rebellion h» "a crime to be 
 punitthed by the judgcV' und yon are right in so regarding 
 it; but what will^you say if 1 ' venture to aggert that not a 
 few of those whom I now address are guilty of the very erinio 
 tliey profortf* to despiriu? Are thero no dutie-s bcsideri thoHc 
 -" ovj'e to the Stiitei h there no Power to which wo owe 
 jice b(^^^ha**ifPthe civil inugistri^to? Are there not 
 upon WT hoiua^o and obedience higher and more 
 imi)crativ6 thab those of any eiU'thly rulur? And what 
 avails then, all our subinisHJon to humun autliority, and our 
 boasted h)yalt>f to our rightful l^oveieign, if at the Bame time 
 we trample under foot the law^ of fiod, and live in open re- 
 bellioii against the King of lleftveiu O iet us hev/in right \n 
 this matter, let UH begui with a hcaily and unfeigned •sub- 
 mission to hiiiji who is King of Kings aiVl Lord of Lords ; let 
 us begin by seeking to have our hearts inaHt^ right with God ; 
 then shall w^ bo able by the consistoncy oXcHir lives, by the 
 earnest and tliithful discharge of every dut\ and above all 
 by the exaltcfd purity of our motives, to " putJ^ KilenGe the 
 ignorance ofjfoolish men," and demonstrate thsitthe truest 
 
 \■.•.,.„^^^., 4.^^„j.i.U 1 . ■ ' ._ J- At- i. ' ^ ' i — 5 5 — — A.. : — 
 
 loyalty to cafthly powers is tluit which is rendered \^ not only 
 for wrath bu^ also foi* conscionce sake." Sco to it then, that 
 wliilo you ilnaintain inviolate your allcgianee to tlie civil 
 
 
 •* 
 
■. ■/!■ 
 
 \,.-':. 
 
 ^0 # 
 
 governiTient of your cowritry, you also endeavour so to live 
 that at last you may be acknowltHlj^eil as faithful suhjects of 
 
 the Eternal' King. 
 
 1 ;> 
 
 :M 
 
 
 \ 
 
 
 FOR THE QtJEE^^ 
 
 1 Lord thou hast bid ihy people pray 
 For all that bear the Hovereign sway, 
 
 And thy vicegerents rcign,^ — 
 ^ Rulers, and governorB, and iHJWerw; : 
 And lo, in faith we pray for ours, 
 ^ Nor can we pray in vain. 
 
 2 Cover her enemies with shame, ; 
 Defeat their every hostile aiiny 
 
 . Tlieir baffled hopes destroy : ■ 
 Bufshower on her thy blessings down, 
 Crown her with grace, with glory cj'owri, 
 And everlasting joy. 
 
 3 To hoary hairs 1 ic Thp\l her God : 
 Late may she reach that high abode, 
 
 Late Jo her heaven remove ; 
 t)f virtues full, and happy days, . 
 Accounted Avorthy by thy grace ' 
 
 To lill a throne aboA'Ci 
 
 4 Secure us, of her royal race, 
 
 A hian td Stand before thy face, 
 
 And exercise thy power : 
 With wealth, prosperitj', and peace, 
 • Our nation and our churches bless, 
 ■ Till time shall be no more. 
 
 —Hymn 755. 
 
 J- 
 
 ' i 
 
 Jointed by T. fy R, White, at the Spectator Steam Press, Hamilton, C.W. 
 
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