natural, that God should legislate _exclusively_ in respect to the
duties which we owe to _Him_, and more specifically, than in respect
to the duties which we owe to one another. Hence, we find it so.
Explicit divine law regulates all the _particulars_ of the one class
of duties; the _particulars_ of the other class of duties are left
to human law, or the regulations of human society.

But this latter class of duties, that is, our social duties, are
_not left_ to the _individual_ judgment or independent choice of
men, in such a sense, that they may obey or disobey human government
just as they please. Not in the least. Human government is by the
divine will. Obedience to it is obligatory upon men, by the will and
law of God. St. Paul directing Titus how to preach, (and therefore
directing all ministers of the gospel who come after him,) says to
him, "Put them in mind to be subject to principalities and powers,
to obey magistrates:" and I am doing it in this sermon. Human
government is of divine authority, not the _kind_, but the fact. And
consequently, our action about human government, our obedience to
it, and our disobedience, are as much matters of religion, and
coming under its authority and obligation, as are any other matters.
If religion had nothing to do with them, I would have nothing to do
with them here. But it _has_ something to do with them. Human
government is a divine ordinance. It is of divine authority. It is
_not_ a thing of mere human authority. Our _religion_, therefore,
our holiness and final salvation are concerned in our sentiments,
principles, and conduct in reference to human government. If God
_has_ left to men the choice of the _kind_ of government they will
have, he has _not_ left it to their choice whether they will _obey_
human government or not. He has commanded that obedience. Human
government and law are by the will of God. This is a religious