remote from man, in many states of intellect and feeling in which he often places himself, to meet the immediate demands of his nature. Hence, that modification of government called civil government, is no less demanded by the necessities of his condition than the Divine. Civil government deals chiefly with the relations of man to his fellow-man. It coincides with the Divine government. They each aim at the control of the lower nature of man, and the development of his higher nature. The means they employ are the same in principle. They address the same passions. The rewards and punishments of the one are in this life, and of the other chiefly in the life to come. Withal, the civil has the sanction of the Divine, and the Divine should always have the sanction of the civil, government. But still they are entirely distinct, and should not be confounded either in theory or in practice. The one is secular, and the other is Divine. Now, we say that civil government--for of that we are called more particularly to speak--_is a necessity of man’s condition_. It dates back as early as the creation of man. God himself established it in the law he gave to govern the first relation that existed on earth--the relation between Adam and his “helpmeet.” After the fall, a necessity arose which gave it a new and more important bearing. We soon see it ramifying itself through all society, and dealing with all the relations of life. Its necessity and authority, as a great means of controlling the lower nature of man, is among the permanent beliefs of mankind. Neither legislators nor philosophers originated these beliefs. They are among the intuitions of man. The common judgment of mankind is not more assured that man exists, than that fallen man must be controlled in his appetites, propensities, and passions--the sum of what is often considered his interest and his happiness--by the _physical powers of government_. Each individual man feels that he needs its powerful sanctions to arm him against himself, when violently tempted to do wrong; and that he needs its sanctions to protect him from outrage and wrong from his fellow-men, when moved by similar forces. The instincts of animal nature are not more certain in their movements than are the _intuitive_ perceptions and spontaneous feelings of mankind, causing them to lean upon the strong arm of civil government, to _control_ the propensities and passions, and to promote the free exercise of the higher moral nature of man.