To promote the real welfare of the civil communities to which they belong, is the duty of all. Those who wink at the evils connected with them do not do so. Those who obey their unjust laws do not do so. Those who do not take means to reform them do not do so. Those who would seek to overthrow their good institutions are malignant enemies, not merely of their country, but also of all mankind. Those who, from revenge, or envy, or selfishness, or any other evil principle, or all combined, would attempt to change their institutions, are the bane of society, and a curse to their race. Only those who fear God are the true friends of civil society. Those are called, and feel urged, in greater or less measure according to their attainments, to many varied duties, all of which tend to the one end of improving it. The diffusion of information regarding, the scriptural constitution of civil society, the duties of all ranks within it to God and to one another, the qualifications of rulers, and the obligation of the law of Christ in regard to all its concerns; the protection of its good institutions at once from the effects of tyranny and anarchy, whether from within or from without; the resistance of its laws that may be in opposition to the revealed will of God, and consequently to the best interests of the community; the reformation of its institutions that are evil, but that may be improved, and the destruction of those that are essentially corrupt; the adoption of new measures suited to the progress of the development, physical, intellectual, moral, and religious, of the society; and above all, the countenance and support of the Church of God in the enjoyment of all her privileges; are objects claiming the devoted attention of every one who has the least claim to be considered a worthy member of civil society, and which, from the very nature of society, according to the law of God, are incumbent on every one who enjoys its privileges.

To classes of men of whatever kind. Every one ought to promote the welfare of his neighbour. "Am I my brother's keeper ?" is, in every age, the motto only of the murderer. The wretchedness or guilt of our neighbour ought not to repel us from, but rather to attract us to him, to alleviate his sufferings, or administer admonition, or give direction, or encouragement, or assistance, of whatever nature. From those who are members of evil confederations we should not be kept back, but, while avoiding the means of temptation to sin, be led to urge them to dissociate themselves from societies that would lead them to ruin, and to connect with others that tend to happiness and peace and honour. The ignorant we ought to instruct and endeavour to reform; the irreligious we ought to warn, and, in a spirit of true compassion, to use means to turn from the error of his way; and the obstinately wicked we ought to mourn over, and beseech to seek unto God. "He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."53 our enemies we ought to forgive, and by kindness seek to reclaim. To the good we should be drawn, not merely for our own advantage, but for theirs. Their excellencies we ought to imitate, and to endeavour, if possible, to increase and render more effective; and their society, in order to the advancement of the interests of truth, we should cultivate. To the intelligent and wise we should be drawn, that we may be wise, and their influence for good may be reflected back to the utmost, even though in measure small, upon themselves; and to the religious, that, encouraged in prosecuting the way to the eternal inheritance, they may have, in increasing measure, the happiness of being accompanied and followed by many who will be helpers 53 Jas. v. 20.

P

And

of their joy. "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith."54

These various duties of the members of civil society are proper matter of solemn Covenant engagement. That they have but little entered into vows on the part of many who have bound themselves to other services, also required, is no reason why they should not be Covenanted. That they are enjoined in the law of Christ, obedience to which is the keeping of God's Covenant, is the reason why they should be distinctly described, and introduced into secret and public social solemn

Thirdly, to the Church of Christ. These are of high importance; by the authority of God they are inculcated, and to the highest of all ends they directly tend. Not enjoined by the authority of man, even deputed to him from above, but by Christ himself, they bind the conscience by a bond that men could neither have imposed nor relaxed. They are vowed in Baptism, engaged to in the Lord's Supper, and ought to be the matter of solemn engagements of an explicit public nature. These are,

To abide by all the ordinances of Divine grace. These are the appointment of the Redeemer, and tend to the good of his Church. The relations of the members of the Church to one another, originating in his sovereign appointment, call them to these special duties to one another; and his explicit commands give definiteness to their obligations. To wait on these ordinances, is at once a duty to God and to his Church. To keep the Sabbath, to celebrate the sacraments, to hear and preach the gospel, to engage in the reading of the word of God, and in praise and prayer, to make and keep secret and social vows, to associate with

54 Gal. vi. 10.

his people, and to attend to whatever observances of discipline he has made known, are indispensable services. "I am like a green olive-tree in the house of God: I trust in the mercy of God for ever and ever. I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints." 55

"56

To support the ordinances of religion where they are enjoyed. The Lord gave to ancient Israel the institutions of his house as a trust. "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises. And to all his people he has given the promise of a heart to observe his statutes, for their own good, and the good of their children. "And they shall be my people, and I will be their God; and I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them."57 Even the promise of outward support to the ordinances of religion, should enter into solemn vows. It is by the contributions of the people of God that these are to be continued. For offering to Him the lame and the blind, the Lord was displeased with Israel; but his blessing was promised to those who devoted liberally of their substance to Him. "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." 58

55 Ps. lii. 8, 9.

56 Rom. ix. 4. 57 Jer. xxxii. 38, 39.
58 Mal. iii. 8-10.

To maintain the rights and privileges of the Church. These are a part of the charge committed to her by her Head; but they are also an inheritance which her members are bound by their relation to her to preserve and transmit. Against two classes of enemies, in particular, it is necessary to defend these. The abettors of corrupt systems of religion, by weapons of every character, assail them. These claiming for communities that were once distinguished by the truth, but who have greatly, or nearly altogether relinquished it, the character of the true Church of God, are not scrupulous to represent societies that do hold the Head as not entitled to the Church's immunities; and consequently at once they tyrannically attempt to blind men, and to prevent them from uniting with those who have the light among them. Against such, as cruel and tyrannical usurpers who would bring the Church of God into bondage, and deny that her privileges are valid, those who are in her communion are called to testify. Prelacy and Popery are both corrupt systems, though not equally. Both claim for those who adhere to them the character of being the only members of the true Church. Both deny that any in societies not in communion with them, have a right to be reckoned the ministers of religion, or to dispense any of its ordinances. Both having attempted to rob the Church of Christ of her privileges, the latter consummates the impiety of one who sitteth in the temple of God, showing himself that he is God; and the former, by giving to an earthly monarch the place over His Church which belongs to Christ alone, being an accomplice in crime, approves. Against these systems, that the blinded who are attached to them may be delivered from their bondage, that the truly pious who are within them may be brought out of them, and that their invasions of the privileges of those who hold the truth may be