Every high place of trust and power has its burdens, as well as honors, that are inseparable from it; and the magistrate of justice, from the very nature of his office, must have his share: he cannot in the course of things but incur great enmity and provoke all the outrage and resentment of evil doers, if he be resolute in performing faithfully the duty of his station, and endeavouring, as that duty obliges him, “to break the jaws of the wicked, and pluck the spoil out of his teeth”. One would think then that a sense of gratitude should inspire every generous mind with an esteem and reverence for those who bear the weight of so important an employment as the administration of public justice, and the execution of the laws of a kingdom. And it appears indeed to have been the wisdom of all nations to treat their characters with the most particular regard. For from hence, it is probable, arose the practice, now in universal use, of appropriating to magistrates external marks of splendour and distinction; that by the distance naturally created in the minds of the people by the outward ensigns of dignity annexed to their office, the reverence due to their persons might be properly preserved, and their authority thereby maintained and upheld. But lest this should fail of its effect, and the principle of gratitude not have force sufficient to secure the practice of this duty, the Holy Scriptures have bound it upon us by all possible obligations. There are no duties that our blessed Saviour in the institution of His laws had a greater regard to, than those which arise from civil society, and tend to make us useful members of the community to which we belong. Accordingly as He laid the best foundation for such a general practice of truth and justice as, if duly followed, would secure effectually the properties of private persons; so He was particularly careful to save the rights of princes, and recommended in the strongest terms that obedience which is due to those whom the laws have appointed rulers in every nation. And although, when the Jews maliciously accused Him of treason against the state, and impeached Him before Pilate as an enemy to Cæsar for declaring Himself a King, He does not deny that He was a King, because, as He tells, it was “for this end He was born, that He might bear witness to this truth;” yet to shew that He had no evil designs against the person of Cæsar, nor any intention of interfering either with his, or any human government whatsoever, He expressly asserts that “My kingdom is not of this world.” And again, that the rulers of the world might have no reasonable grounds of prejudice, no enmity against Him or His religion, through any apprehension of danger from them to their respective governments, He enjoins it as an indispensable duty upon all His followers, to “render unto Cæsar the things that are Cæsar’s,” as well as “unto God the things that are God’s.” They, indeed, who are invested