dences, as a legitimate consequence, that such persons are really under the influences of divine grace. "Honor the king," is a requirement of God's word, and the declaration of the glorious Son of God is, "If a man love me, he will keep my words." Where is the vital godliness then, of that professor who is not, when properly instructed upon this point, scripturally obedient in all things, to those civil powers that be; which powers, the apostle Paul says, "are ordained of God." But, while we have occasion to admire the effects of grace as seen in those who are under its influence, and as exhibited, amongst other developments, in their cheerful submission (guided by Holy writ) to civil authorities; we at the same time fear, that many who are allied to King Jesus, are not, through inadvertency, disposed, in some of his demands, to render unto Cæsar the things that are Cæsar's." To make this plain, and to preserve our friends from the sin and the stigma, connected with a refusal to pay Cæsar's demands, by an endeavour to induce obedience to what the Scriptures require in this case, are the objects contemplated by the writer. "Render to Caesar the things that are Caesar's, (Mark. xii. 17,) is the peremptory and unqualified command of the ever-blessed Son of God; and, inspired by the Holy Spirit, Paul, in his letter to the Romans, chap. xiii., enlarges upon that very important topic : "render (he says) therefore to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." All this the Apostle evidently considers as a debt, hence he adds, "Owe to no man anything;" i. e. render to each what belongs to him; to Cæsar the things that are Cæsar's. these respects, as well as in every other, the subjects of Christ's kingdom are to take an advanced position, and should make it quite obvious to all around them, that they are truly patriotic. The peculiarity of the times in which we live makes this of vast importance. We, dissenters, are watched, and especially by members of national establishments, with an eagle's eye; and be it remembered also, that the eye of God is upon us. Let it be ours, then, to "walk circumspectly."

In

I. Caesar, as our readers are aware, was the title of all the emperors, from the time of Julius Cæsar to the destruction of the Roman empire, and in the New Testament the reigning emperor is often so called, without any other distinguishing name. Nero is referred to as Cæsar by Paul in Acts xxv. 10. Therefore, we understand "Cæsar" in the scriptures, to denote the present, and all subsequent civil governors, in every part of the world, whether Emperor, King, Queen, or Prince; and also all governments, whether monarchical or republican. The apostle Paul in the xiii. of Romans very clearly shews the correctness of this position. He says, "Let every soul be subject unto the higher powers." Observe, that not only is the word "powers," as here employed, without any limitation, but the duty of subjection is enforced upon the attention of " every soul." Not the " higher powers" only that are by designation the Cæsars, but the powers that are officially the Cæsars, demand that subjection from all their people to which the inspired apostle here refers.

II. With respect to these dignities it is added " There is no power but of God; the powers that be are ordained of God. Romans xiii. 1. There is in this scripture, as to the great and blessed God, something more than mere permission. The powers are " of God"; and are "ordained" of Him. The proper meaning of the word rendered ordained is easily ascertained. It will be seen at once that to ordain signifies to appoint.

"Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them."* "There it shall be told thee of all things which are appointed for thee to do."t And when they had appointed him a day, there came many to him, into his lodgings." In these passages the original word is translated appointed. Every child will see, that this rendering exactly suits the design of the inspired writers of the scriptures. It is God, then, who appoints our civil rulers. What! appoint an iron-hearted Pharoah! a cruel Nero.-God! appoint such monsters as these to rule, and to claim subjection-the subjection of saints, as well as sinners? Yes, just as much as he appointed good David to govern Israel, and our amiable Victoria to rule over Britain. "There is no power but of God, the powers that be (even now Nero is upon the Throne) are ordained of God." May not the blessed God give us a Nero, a Mary, an Elizabeth, or the Charleses, to try the saints and scourge the nation, as well as a good Josiah, and Hezekiah, to bless those over whom they sway the sceptre ? God appoints

them all.

III. To these higher, and heavenly ordained powers, certain property belongs, which property is holden by their subjects. The requirement of our Lord shews this ::-" Render unto Cæsar the things that are Caesar's"; and, inspired by the Holy Spirit, Paul requires the payment of tribute to whom tribute is due. A question, and a most important question it is, immediately arises. What things are Caesar's? In other words, what is that, which subjects hold, that can be demanded as their own, by the higher powers (the government) under which we live? In answering this question, it is needful again to refer to our Lord's own requirement," render to Cæsar the things that are Cæsar's," and (it is added)" to God the things that are God's." In a strict and proper sense all things belong to God; but it is apparent from the passage just cited, that God, as the moral governor, and great proprietor of all, has transferred certain property, vested in the hands of his subjects, to Cæsar, and which, in subjection to his call, they are to render unto Cæsar. "Is it lawful to give tribute to Cæsar, or not?" asked some Pharisees and Herodians of our Lord, in order that they might " catch him in his words." Jesus replied, "bring me a penny that I may see it." Having looked at the money, he enquired "whose is this image and superscription ? and they said unto him, Cæsar's, and "Jesus answering said unto them, render to Cæsar," &c. Is it not by this seen at once, that God has given all worldly possessions to Cæsar; and that he has retained for Himself the things that belong to conscience? No man has one inch of land, or one piece of money, or house, or barn, that he does not hold, by virtue of his country's laws; consequently the higher powers could frame enactments, by which, to take, by tax or tribute, penalty or confiscation, all, or any part of the property, that any person may possess. There is nothing said in God's word as to the proportion of property which Cæsar may claim; therefore, on the principle that he can demand a part, so he can take the whole that any individual has. Might not many instances be cited, in which even the greater of these demands have been made; and in reference to the other, are not occurrences of it, almost countless?

IV. It is no less evident that civil governments are not limited by God, as to the proportion of tax or tribute they may demand, than it is that they

* Matt. xxviii. 15.

+ Acts xxii. 10.

Acts xxviii. 23.

shall claim it for what purpose they please. The property is theirs, and most triumphantly do they ask, "Is it not lawful for us to do what we will with our own? Whether the demands made upon us by government are for civil or for ecclesiastical purposes, it matters not, so far as the circumstance of paying is concerned. If the demand has the sanction of the laws, and if it be legally made, it is, according to the plainest directions of God's word, our business to pay-to pay "tribute to whom tribute is due." This applies as much to Church rates, after having been legally laid, and to Easter offerings, (justly obnoxious as these taxes are,) as it does to assessed taxes and poor rates. If God make no exception, who art thou, O man, that will venture to do so? Were Cæsar in the slightest degree to interfere with our faith, or modes of worship, we should, if faithful to Jesus, Zion's King, immediately let Cæsar know, that he is now beyond his province; and that we shall offer him, in these matters, no subjection whatever. Our property is his, but our consciences are God's, and rather than sacrifice their rights, we should be willing to suffer the loss, not only of earthly treasures, but even of life itself. We ought to obey God rather than men." V.-And, let it be observed that it is not only the right, but it is the duly of every man, to use all constitutional means for the purpose of obtaining the abrogation of unjust and oppressive laws; and so that new enactments, sustaining these attributes of character, may not be forced upon the nation. By the use of constitutional means we have effected much that is important, and, in humble dependence upon God's blessing, we may expect, by a steady adherence to His word, to go on and prosper! For our encouragement, we select from a number of other noble and constitutionally obtained achievements, the repeal of the test and corporation acts, the obtaining of the marriage bill, and the defeat of Sir James Graham, in his mischievous attempt to fasten upon us and upon our children, a burden the most oppressive. We look forward with intense anxiety for the day, and with perfect confidence that it will dawn, when that unnatural and unholy alliance between church and state shall be separated. Then, every thing else, with reference to Christ's kingdom, and in accordance with it, shall take effect, and flourish abundantly! And we would cherish a recollection of the facts, that while God will deal with oppressors, whatever their station in life, in a way accordant with the awful denunciations and threatenings of His own word, and with His own infinite perfections, He will be to his people and a shield;" to them" the Lord will give grace and glory." Sept. 4, 1843.

a sun

J. KIDDALL.

[We have inserted the above article at the request of its esteemed author; but we beg to demur as to the correctness of the principles and expositions which it contains. If the expressions, "the powers that be are ordained of God," "the things that are Cæsar's," &c. are rightly expounded in this article, then surely, all patriots of all ages, who have struggled against despotism have been wrong, while the wild absolutists of degenerate Spain only, in modern times, have been right. God himself has been, on this principle, the author of every atrocious tyranny which has enslaved and desolated the earth.-Civil government is a divine institution, considered in the abstract, and exists and should be obeyed, and supported for the general good. But we have yet to learn that God has sanctioned a despotism any more than a limited monarchy, an oligarchy or a republic.-ED.]

THE GIVING OF THE LAW.

AFTER the striking interposition of divine power on behalf of the children of Israel at the red sea, they were conducted to the wilderness of Shur, where they appear to have greatly suffered from a privation of water. When they arrived at Marah they could not drink of the waters, because they were bitter, and they murmured against Moses! In this emergency this eminent saint had recourse to a throne of grace. How consolatory it is that the God of heaven has faithfully engaged to hear the petitions and supply the wants of his servants!

From Marah the Israelites proceeded to Elim, and from there to the wilderness of Sin, where again they murmured against Moses. There is a constant tendency in our hearts to distrust the providence of God: and this has been not unfrequently the case, even after we have witnessed the most gracious displays of infinite power and goodness.

In the third month after the exodus from the land of bondage, the whole camp arrived in the desert of Sinai. It is computed that the law was given just fifty days after the emancipation from captivity, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in harmony with which the spirit was poured on the apostles at the feast of Pentecost fifty days after the death of Christ. In this article it is our design to approach the mount that might be touched, that burned with fire and was enveloped in blackness and darkness, and whence issued the sound of a trumpet and the voice of words. It is said that God descended on Sinai. When, however, we speak of the descent of Deity, we speak after the manner of men. Heaven is his throne, the earth his footstool. On the occasion to which we refer, it is to be understood that extraordinary and unequivocal demonstrations of his greatness and majesty were caused to be visible on the summit of the mountain, For this great solemnity Moses was commanded" to sanctify the people;" that is, they were to give up all worldly avocations-to engage in religious exercises, such as meditation and prayer, that they might receive the law from the mouth of God with becoming reverence. And it is of the highest importance when we wait on the supreme intelligence, that we should sanctify ourselves; wandering thoughts should be gathered in, impure affections abandoned, disquieting passions suppressed, and all cares about seculaï pursuits dismissed. Moses was enjoined to set bounds about the mountain. This evidently is designed to teach that humble, awful reverence, ought to possess the minds of all those that worship God in sincerity and truth. We are the creatures of a day, crushed before the moth, and we have all, like lost sheep, gone astray from the fountain of living waters. The circumstance further forcibly reminds us of the distance at which worshippers were kept under the ancient dispensation. We have boldness to enter into the holiest by the blood of Jesus.

Sinai on which God descended, is a range of lofty and craggy mountains in Arabia; many of the most remarkable events recorded in sacred scripture are associated with mountains as the places of their occurrence. We are not aware that any positive reason can be assigned for this, but there can be no doubt that these elevations furnished appropriate scenes for transactions of grandeur and sublimity, designed to secure the attention of men, governed by the mode as well as by the nature of the events they witnessed.

The opening of the magnificent scene which was presented on the summit of Sinai was inexpressibly solemn. Early on the third day, there were thunders and lightnings and a thick cloud upon the mount, and the voice of the trumpet exceeding loud. Nothing could be more calculated to excite attention and inspire awe. All the people in the camp trembled, and in this state of trepidation were conducted nearer, that they might the more easily be spectators of this extraordinary developement of infinite majesty and glory. The whole mountain was enveloped in smoke, as the smoke of a furnace, and it quaked exceedingly. Now in a peculiar manner did the Holy One shine forth with ten thousand of his saints. Moses received a command to ascend in order to enter into communion with Deity; he had not however proceeded far before he had to descend again to forbid the nearer approach of the children of Israel. Even the priests were not permitted to break through to gaze! enough was exhibited to awaken their consciences, but they were not allowed to gratify vain curiosity. It is a lesson which all ought to learn, that in divine things we should never covet to know more than God would have us know. A desire of forbidden knowledge ruined our first parents.

The extraordinary terror and darkness which accompanied the giving of the law are fraught with instructive lessons. We are thus furnished with a sensible manifestation of the unspeakable majesty of God, to call our faith into lively operation, that being persuaded of the terrors of the Lord, we may be led reverentially to adore his high and holy name.

This memorable scene is also an indication of the awful nature of those convictions which the law awakens in the conscience to prepare the soul for the sublime consolation of the gospel. Thus was the law given by Moses in such a way as might startle and humble men that the grace and truth introduced by Jesus Christ might be the more welcome. Where, too, can we have a more lively specimen of the terrors of the general judgment, when sinners will be called to an account for the violation of God's righteous law? The archangel's trumpet will then sound an alarm to announce the approach of the judge; "a fire shall devour before him, and it will be very tempestuous round about him."

The nature of the law delivered amid such scenes of awful grandeur well deserves our devoutest attention. Being the source of existence, and consequently of all power, wisdom, justice, truth and goodness, Jehovah is the standard of excellence and beauty, the grand fountain whence issues all created loveliness. It is his right alone to occupy the throne; he only is qualified to be the universal lawgiver and judge.

Every one who examines the law which God has announced must perceive that it is the result of infinite wisdom and benevolence. It contains all those attributes which render it a perfect directory in every department of our moral conduct, and is eminently adapted to our state and capacity as rational beings. Its precepts are so plain as to be easily understood, and readily applied, and yet they are so comprehensive as to reach to every possible moral action: the highest angel is not raised above their control, nor can any part of his conduct exceed the limits which they prescribe. This law demands the best possible moral character, and proposes the accomplishment of the best possible end. Requiring us to love the Lord our God with all our heart, and our neighbour as ourselves, it lays down the elements of all that is lovely. To whatever position we may arise in the progress of ages,