vulsed by the storms of ambition, avarice, envy, and revenge; his exalted soul dwelt in regions of eternal day, far above the clouds of mental ignorance, and the storms of contending passions. That you may, still more clearly, discern the superiority of his character, compare him with the kings whom he served. See Belshazzar, making a great feast, to a thousand of his lords; and surrounded by every thing, which could dazzle or delight the senses. See Nebuchadnezzar, walking in the midst of his palace, reflecting with self-complacency, on the nations he had subdued; and proudly exclaiming, Is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, and for the honor of my majesty? Then turn your eyes to the prophet. See him, with that heroic boldness, which nothing but true piety can give, reproving the pride of one of these kings, and the impious extravagance of the other; see him, in defiance of threats, and impending danger, bending hist knees to the only being whom he feared; see him, with unshaken calmness and serenity, sitting in the midst of ravenous lions, who, like lambs, crouch at his feet; and then say which was the more dignified character, he, or the proud kings of Babylon. Nay more, say which possessed the more enviable. titles and honors; he or they? They were styled princes, on earth. But he, as a prince, had power with God and prevailed. They were honored, admired, and applauded by their fellowworms; but he was greatly beloved by his God. Who would not be Daniel in the lion's den, rather than Belshazzar, at his feast, or Nebuchadnezzar on his golden throne? O how evidently does it, in this instance, appear, that the righteous is more excellent than his neighbor. Such being the superior excellence of Daniel's character, permit us farther to improve the subject, by inquiring,

2. Do you, my friends, possess a similar character? This, all must allow to be an important question; since if we do not resemble Daniel, we are not, like him, beloved of God. Say then, does your temper, your conduct resemble his? Did piety like his distinguish your carly years? Have you kept yourselves unspotted from the world, whe temptations to sensual indulgence were pecul.rly plausibl and urgent! Have riches as little attraction for you as they had for him? Is your piety habitual, the same in all circumstances; and are you equally

fervent and persevering in prayer? Have you the same strong faith, and equally triumphant in the darkest times; and do you manifest the same deep humility, and unmoved firmness and resolution?

Lastly, permit me to improve this subject, by urging all present to imitate the conduct of Daniel. To induce you to this, consider what an unspeakable honor and privilege it is, to be greatly beloved of God. It is the highest honor and happiness to which a creature can arrive. It includes every thing, which creatures can possibly desire; for, if God love us, then all things are ours, all things must work together for our good, and nothing can do us any real injury; for, says the Apostle, if God be for us, who can be against us? O then, if you love life, if you love happiness, if you love yourselves, be persuaded to copy the example of Daniel. Let those of you who are young, begin early, like him, to seek after the Lord God of your fathers, and remember your Creator in the days of your youth. Begin from this day to cry unto him, My father, thou art the guide of my youth. Let those who have lost this precious season, remember that it is not yet too late, and strive to redeem the time which they have wasted, by double watchfulness, zeal and diligence. Above all, let those who profess to be the people of God, consider their peculiar obligations, to imitate this ancient worthy. Would to God, my professing friends, you could be prevailed upon to feel the force of these obligations. Would to God, that every member of this church were a Daniel, in weanedness from the world, in humility, in resolution, in faith, and in prayer. How would religion then revive and flourish among us. How would gainsayers be confounded. How would our hearts be encouraged, and God be glorified. How would your own souls rejoice. My Christian friends, why will not each of you be a Daniel? Are there no motives, no considerations, which will rouse you to exertion? Is there nothing in your natures, on which we can operate; no spark of holy ambition, of sacred zeal, which can be blown up into a flame? O that we could breathe a divine, celestial ardor. into your souls, and fire you with inextinguishable, insatiable desires after growth in grace. O that we could persuade you to pursue religion, with that patient, zealous, habitual, unwearied diligence, and resolution, with which you pursue the things of this world. Thea should we see our wishes

realized; then would this church be as a crown of glory, in the hand of the Lord, and as a royal diadem, in the hands of our God: then would there not only be some, but many, among us, to whom angels might say, Fear not, but be strong, O ye, who are greatly beloved of your God.

SERMON LXXXIV.

OUR OBLIGATIONS TO GOD AND MEN.

Render unto Cæsar the things that are Cæsar's; and to God, the things that are God's.-MARK xii. 17.

Ar the period of our Saviour's residence on earth, the Jews were greatly divided in opinion, respecting the lawfulness of paying tribute to the Roman emperors, under whose government they were. The Pharisees, prompted by ambition, and a wish to obtain popularity, earnestly contended that, as the Jewish nation were the peculiar people of God, they ought not to submit or pay tribute to a heathen power. The Herodians, as is generally supposed, maintained that, in their present circumstances, it was not only necessary but lawful. In this dispute, the common people sided with the Pharisees, while all who wished to secure the favor of the Roman government, took part with the Herodians. In these circumstances, the enemies of our Lord flattered themselves that by proposing to him this much disputed question, they should infallibly draw him into a snare. Should he decide in favor of the lawfulness of paying tribute, they could represent him to the people as an enemy to their liberties, and thus excite against him their indignation. Should he on the other hand, assert that to pay tribute was unlawful, they could accuse him to the Roman Governor, as a mover of sedition. The plot was artfully laid, and its execution artfully conducted; but in vain did human craftiness attempt to circum

vent divine wisdom. Instead of directly replying to their question, our Saviour called for a piece of money, and asked, whose image and superscription it bore. They said Cæsar's. Render then, said he, to Cæsar the things that are Cæsar's, and to God, the things that are God's.

The spirit of this passage requires us to regard the rights of all beings as sacred, and to give them all what is theirs; or, as it is elsewhere expressed, to render to all their dues; tribute to whon tribute is due, custom to whom custom, fear to whom fear, and honor to whom honor is due. This important practical truth, we now propose to consider. I do not conceive that it requires any proof. You will, I doubt not, readily acknowledge, that we are bound to ren ler to every being, what is his just due. All that is necessary, then, is to show what is due to the several beings with whom we are connected. In attempting to do this, I shall show.

I. What is due to God; or, what are the things, the property of God, which our Saviour here requires us to render him.

The question may be answered very briefly; in one word; and that word is, all; for it is very easy to show that all things are in the most perfect sense the property of God. No right.of property can be more perfect than that which results from creation, and surely no one present will deny that all things were created by him. Agreeably he claims them all. The earth is the Lord's an the fulness thereof; the world and all that dwell therein, for he founded and established it. The silver, he says, is mine; and the gold is mine; mine is every beast of the forest, and the cattle upon a thousand hills. Of course, we, and all that we possess are God's property, more strictly so than any thing which we call our own is our property, and he claims it all. But general remarks do not affect us. It is therefore necessary to descend to particulars, and mention separately the things that are God's and which he requires us to render to him.

1. Our souls with all their faculties, are the property of God. He is the Father of our spirits. Glorify God, says the voice of inspiration, in your spirits which are his. If any of you hesitate to acknowledge the justice of his claim to your souls, look at them for a moment. Contemplate their immortality, their