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THE FOURTH SUNDAY AFTER THE EPIPHANY.

The Jews are supposed to have held, that they, as the people of God, were under no obligation to pay tribute to the Gentiles. The disciples of Christ, as being, in a much higher sense, a chosen nation, might possibly have thought the same, the more especially as many of them were converts from Judaism, and might be supposed to have imbibed from their connection therewith, prejudices not easily dissipated. And, moreover, at the time when this Epistle was written, the chief ruler of the Roman empire, to whom both Jews and Christians were alike subject, was a most cruel tyrant', and they might possibly have been tempted in some moment of excitement, disdainful of any sovereignty but the divine, to have resisted his authority.

But the religion of Jesus was the very reverse of political. When Jesus was required to pay the tribute, although satisfied of the injustice of the demand, yet did he comply with it, lest any should take offence. "Lest we offend them, go thou to the sea, and cast an hook and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money; that take and give unto them for me and thee." And when Jesus was before the governor, he explicitly disclaimed, for himself and his religion, all connection with the present world. "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence3."

Thus was the religion of Jesus, although devoid of political character, yet not without a character conducive to the welfare of states. If it meddled not with politics, it tended to settle them. If it did not lay down rules for the government of a community, it refused to resist those that were already established. The Epistle for the day extends this principle, illustrates it, and enlarges upon it. Let us now give it our attention.

The first principle laid down is, that civil obedience is a Christian duty. "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." God is the fountain of power, and it is his will that there should be magistrates to guard the peace of societies. All human power then being in him, of him, by him; religiously and in his fear should the obedience of the governed be offered. Let this be our principle as Christian subjects; and even if great in the kingdom of heaven let us be little in our own sight. Indeed, a meek and quiet spirit, which is a great

1 The Emperor Nero. 2 Matt. xvii., 24—27. 3 John xviii., 36.

ornament of the Christian character, and a necessary fruit of lively faith, is in effect a power which brings all the passions into subjection, and whenever it prevails in the heart, will be visible in the conduct. If then it ever happens that we find ourselves inclined to "despise governments and speak evil of dignities'," we must begin to doubt our power of self-control, or at least to accuse ourselves of having somewhat turned aside after Satan. What, in fact, is our ordinary state of feeling on this subject? Do we reverence the office of a magistrate, whatever be the character of him who is invested with it? Or, if the office be administered badly, or the character of the administrator bad, still do we strive to think of it as respectfully as we can, assail it as little as possible, defend it from the assaults of others, because it has been ordained of God?

But further, we should be, as Christians, obedient to the civil power, on account of the good purpose of its institution. And what is the good purpose? "Rulers are not a terror to good works, but to the evil." They are "the ministers of God to us for good." "Do that which is good, and thou shalt have praise of the same.” Rulers, if they discharge their office well, consult the public welfare. It is the very business of their office to commend and to encourage well-doing; to guard from harm not only good, but all citizens; to redress the injured; to protect the weak; to "do justly and love mercy;" in a word, to order all things for the greatest good of the largest number.

What a

glorious office must this be, if fearlessly and zealously discharged! Of what great good is it capable, if all that good be drawn forth! For the happiness of all is here concerned; the peace of a community is here the question. Every man feels the influence of a diligent magistrate. Every man knows the detriment of him who is unjust. Let the Christian magistrate make his office a Christian office. Let him make it, as much as lieth in him, a generally beneficial, an extensively useful, a universally honoured office. And to this end let him put it to the holy purpose, whenever he has the opportunity, of upholding true religion, vindicating injured innocence, forwarding truth and justice, and promoting the dominion and glory of the Lord Jesus Christ. And may every Christian citizen, wherever this is the case, uphold with a joyful zeal a function thus righteously administered, covet earnestly praise of the same, and do that which is good with alacrity. Thus will God be served in his representative.

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Thus will the representative honour his Master. Thus will the citizen live peaceably, live holily, live happily.

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Again, we are constrained to be subject to the higher powers, because they are armed with the sword of justice. They that resist shall receive to themselves damnation." "If thou dost 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." The magistrate or civil ruler, being, in right of his office, God's earthly delegate, must work the work of him who sends him, be it joyous or grievous; must overawe with the strength of wrath, as well as "draw with the cords of love;" must strike the criminal, as well as honour the righteous doer. The Lord works thus in all his proceedings. He punishes as well as rewards now. He threatens as well as promises for the time to come. He would have you love, he will make you fear him. If the magistrate then, holding the sword, as well as balance, of heavenly justice, deals with offenders as God does, he will be no respecter of persons, but strike the avenging blow, wherever wrong, fraud, or crime has been committed. And the private Christian, grateful whenever God is glorified, truth exalted, and guilt discovered, prevented, or punished, will see the vengeance with sorrow, but note that it is just. And the hardened sinner will find, warned by the punishment of misdoing, that sin, when it amounts to crime, suffers even in this world; and that he who ordains an earthly judgment, may execute that which is to come.

Perchance there may be none of us who think that his sin will ever carry him thus far. But how mistaken is this notion! The greatest criminal always began with a small sin, and pursued by slow degrees his evil course, "deceiving and being deceived'." He, perchance, thought well of himself before he began to be so exceeding sinful. And may not others?

Let us seriously ask ourselves, how we stand at present with respect to sin? Does it grieve us? Does it seem intolerable? Or, is it pleasant? Or, is it indifferent? The result may be important to us, if we make the inquiry in earnest. Jesus Christ is our atonement. He can wash away all sin, begun, continued, or increasing. Has ours been washed away? Or is it going before us to judgment, both temporal and eternal?

Subjection to the higher powers having been thus shown to be necessary, not only for wrath, but also for conscience sake,"

12 Tim. iii., 13.

not only on account of man's punishment, but God's ordinance, the whole is summed up with an exhortation, to "render to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour." Christians are members of an outward community, and Christianity provides for man's well-being in every situation in which he can be placed. It is not forgotten, that he is living in civilized society, and under constituted authorities; and accordingly he is told to do his duty as a citizen. He must pay his tribute, render his custom, show his respect, dedicate his service as a Christian citizen; not deeming his privilege, as an inhabitant of a heavenly country and an heir of God through Christ, an exemption from all human obligation, but rather an additional motive for discharging it well; a method of showing the superiority of his religion, as a ground of obligation, to any other that was ever promulgated.

And what, after all, will be at the bottom of this and of every other branch of Christian duty, if the heart of the believer be properly constituted? Love, that great debt of sympathy, which we owe to all our kind, but especially to our fellow-citizens and fellow-Christians; love which "works no ill to a neighbour," "love which fulfils the law'." And who can implant in us this love, if we have it not? Who can increase it, if it has already begun to grow? Even he, who for his own Son's sake, would "freely give us all things." Even he, who, for the exceeding great love wherewith he loveth us, will give us all that we need, even more than we can ask or think. Even he, who, if we use faithfully what he imparts to us freely, will finally afford to us that greatest proof of his love, an abode in his presence for ever.

1 Rom. xiii., 10.

THE FIFTH SUNDAY AFTER THE EPIPHANY.

THE EPISTLE. Coloss. iii., 12 to 17.

16 Let the word of Christ dwel in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

12 Put on therefore, as the elect | ye are called in one body; and be of God, holy and beloved, bowels ye thankful. of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness.

15 And let the peace of God rule in your hearts, to the which also

17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

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The Colossians are here addressed as the elect of God," and from their being also called, "holy and beloved," we may conclude that they were at that time in a satisfactory state, and not far from the kingdom of God. The Apostle's desire evidently is, that having gone thus far on the road that led to everlasting life, they should continue in the same course-go on unto perfection-add one grace unto another-until at length they found the gate that opened into the heavenly city.

In those days, as well as in the present, it was necessary that the multitude of the believers should be as faithful and faultless, and perfectly joined in one mind and one judgment, as possible, not only on account of the incalculable benefit to their own souls, but for the Gospel's swifter advancement, and God's greater glory. Hence it is that we so often find the Apostle, not only exhorting the hardened to turn to God, but the faithful to put on greater sanctification. And hence it is, that the passive as well as active virtues, the relative as well as positive duties, are all in turn inculcated, as fruits that must follow from putting on Christ. And, indeed, how should "the elect of God" be distinguished from those not belonging to him, but by peculiar sanctity, great faith, extraordinary self-denial, exceeding charity? How incessant should be their prayers, their works, their watchings, their contentions with sin! Are not the heathen the very reverse of this? Are not all unbelievers the very reverse of this? And must not the practice, as well as profession of "the elect of God," be the very reverse of the practice and profession of heathens and unbelievers? Yes; we have taken upon ourselves high obligations as "the elect of God,'

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