The Ordinance of Covenanting Part 9

First, to Families. The relations of the domestic circle are of Divine appointment.[254] To be mutual helpers to one another, husband and wife are a.s.sociated by marriage; and the duties of parents to their children, and of these to their parents, are numerous and definite. The common obligation of all of them to G.o.d, behoves in vowing to Him to be acknowledged,--not merely as individuals, but as members of families, ought all to perform the duty in secret, and in a public social capacity. "At the same time, saith the Lord, will I be the G.o.d of all the families of Israel, and they shall be my people."[255] Each member of a family in secret ought to Covenant as a member of the family with G.o.d, and the whole family on warranted occasions of public solemn Covenanting, even though there might be no more a.s.sociated in the service than themselves, ought to engage to duties not merely to others, but to themselves in their domestic capacity. The wrath of G.o.d is threatened on those families which, not calling on the name of G.o.d, do not vow to Him. "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name."[256] Noah and his family in their a.s.sociate capacity Covenanted with G.o.d. And by their families did Israel in the land of Moab, taking hold upon his Covenant, present themselves before him.[257] In the marriage covenant husband and wife bind themselves in the presence of G.o.d to the duties of that relation. But though that engagement may not be repeated, these are called on suitable occasions to vow the performance of definite duties that may be inc.u.mbent upon them in their a.s.sociate capacity. Submission to one another in the fear of the Lord, which is manifested in the service of vowing to him, is inculcated upon them. "Submitting yourselves to one another in the fear of G.o.d. Wives, submit yourselves unto your own husbands, as unto the Lord." "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it."[258] And to support, and govern, and bring up their families in the nurture and admonition of the Lord, is inc.u.mbent on them, and ought to be the subject of solemn vows. The children of believing parents are the Lord's. "Children are an heritage of the Lord." They are his gift. In them he possesses a Covenant right. He has his eye upon them for good.

They ought to be set apart to himself. In baptism they are dedicated to him; and even as the reception of any other gift of G.o.d, brings under an obligation not merely to improve it for his service, but also to vow to do so; the inheritance of children demands that solemn Covenant engagements in reference to them, should be habitually made to the Most High. The people of Israel Covenanted to obey the command,--"These words which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children."[259] And the following words of the Psalmist, speaking the language at once of inspiration and of believers, must be considered both as a promise and a vow which should be adopted by all. "I will open my mouth in a parable, I will utter dark sayings of old; which we have heard and known, and our fathers have told us. We will not hide them from their children, showing to the generation to come, the praises of the Lord, and his strength, and his wonderful work, that he hath done. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born, who should arise and declare them to their children: that they might set their hope in G.o.d, and not forget the works of G.o.d, but keep his commandments."[260] Not less than the performance of the duties of parents to their children ought the obedience of children to their parents or guardians to be Covenanted. When the duties of the moral law are promised in covenant, these are vowed. The performance of the duties of the fifth commandment is due to parents. That and the service of vowing to discharge these duties all owe to G.o.d. Obedience to parents _in_ the Lord cannot be fully performed without the resolution to render it solemnly expressed to the Lord. In one word, the various duties to one another obligatory on members of families ought to be performed, by being specially Covenanted, _in_ and _to_ the Lord. "Whatsoever ye do, do it heartily, as to the Lord, and not unto men."[261] What a blessedness would reign in families, were they thus consecrated to the Lord! Then love in the midst of them would not be an impulse that might be neutralised by selfishness or any other evil propensity, but a flame kindled and sustained by the grace of G.o.d, and diffusing an influence for lasting good; fanned by every fresh breath of Divine influence drawn in by the soul living on the provision of G.o.d's covenant, sanctified by the word and prayer--including the solemn vow, intense as the flame on G.o.d's altar kindled from above, holy because from the Holy Spirit of promise, it would go out on the members of the hallowed circle, subduing as the power of an ever active principle, enn.o.bling as all the gifts of G.o.d, and as the bond of a glorious union, that may not be broken in life, beyond the dissolving power of death, to survive to eternity.

Secondly, to civil communities. "Honour all men,"[262] is an injunction imperative on all. It includes that the duties owing to all in their various relations, should be discharged because of G.o.d's appointment.

Masters should honour their servants by recognising the just claims which these have upon them. Servants should honour their masters by showing that respect, and rendering that obedience, which they owe to them. Rulers should honour their subjects, by recognising them as the channel through which in the providence of G.o.d their just t.i.tle to reign was transmitted, and by acting towards them as in possession of rights committed to them by the Moral Governor of the universe, which rulers deputed by him are bound to acknowledge and preserve entire. And nations are called to honour lawful civil rulers by rendering to them all that homage and subjection which is consistent with the dictates of the Divine law; and all should honour all men by vowing to perform the duties owing to them. If men do not vow unto G.o.d in a secret and in a public manner to fulfil to the various lawful civil communities with which they may be connected, their obligations, by reckoning those as unworthy of the solemn promise to G.o.d to obey them, they do not honour them, and thus by disobeying His command, they dishonour G.o.d. The duties of masters and servants to one another, are duties which each respectively owe to Christ. "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of G.o.d from the heart; with good-will, doing service, as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him."[263] And if one duty to Christ ought to be vowed, ought not all, and consequently those? A master and his servant by promises come under mutual obligations to one another. And seeing that G.o.d has made promises to men, and at the same time enjoined duties, ought not they to accept of these promises, and engage to perform these duties? And if at all, why not in special deliberate solemn Covenanting? Equally therefore, with every other cla.s.s of duties to which men should engage, should the respective duties of masters and servants to one another be vowed to G.o.d, as obedience to the Lord Jesus Christ. The duties of lawful civil governors and of the people under them owing by these cla.s.ses respectively to one another ought to be vowed. They are duties to G.o.d.

"G.o.d is the King of all the earth."[264] They are therefore included in the oath of allegiance which both kings and subjects ought to swear to Him. The people of Israel set an example in this, which should be imitated in these and all succeeding times. "Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people."[265] If a civil const.i.tution be according to the word of G.o.d, if the rulers who carry its ordinance into effect be men fearing G.o.d and hating covetousness, and if they dispense in a righteous manner its just laws, obedience is due by the people, and ought to be vowed to G.o.d. "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well."[266] That cannot be done completely for the Lord's sake, which is not vowed to him. Whatever is done for His sake, is done in obedience to Him, as having required the discharge of duty and solemn engagements to himself to perform it. And, what kings and others in power in civil society ought to swear to the people, and in joining with their people on occasions of public Covenanting, ought to vow and swear to the Lord, is to rule according to the law of Christ. What was addressed to Joshua concerning the books written by Moses is, in reference to all the precepts of G.o.d's law permanently obligatory, applicable to all who rule. "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have I not commanded thee?"[267] And lawful civil rulers are represented as the ministers of G.o.d, and consequently as acting in the capacity of servants, voluntarily devoted to His service, not merely in their personal, but also in their public character. "For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the _minister_ of G.o.d to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of G.o.d, a revenger to execute wrath upon him that doeth evil."[268]

It is the duty of the civil magistrate to legislate against all evil denounced in the Scriptures. He may not a.s.sume to himself the authority of sitting lord over the consciences of men, nor legislate where no human law ought to extend; but he ought to forbid all vice and impiety, and encourage every excellence. He should not consider himself to be called upon to prohibit only some practices clearly evinced to be sinful. He is called to interpose his authority, on behalf of civil society, against those who invade its just rights; but is not at at liberty to disregard, in his administration, what man owes to G.o.d. While he should enforce the observation of the duties of the second table of the law, he ought to inculcate the observance of those of the first. For the suppression of evil human laws requires penal sanctions; these penalties also must be regulated by the word of G.o.d; and, in inflicting them, the Divine will be consulted in opposition to the vague or bia.s.sed judgment of man. Nor must the supposed comparatively innoxious effect of any evil upon civil society ever lead to wink at or slightly punish it, if branded with the mark of Divine displeasure, and threatened with awful vengeance. The protection due by a civil government to the people under it is extensive and varied. To its care natural, and civil, and religious rights all belong. Besides preserving external peace and concord, administering justice, defending and encouraging such as are and do good, the civil magistrate should be found promoting the interests of true religion; not by dictating to the Church of G.o.d, or legislating in it, but by countenancing with his civil sanction all its ordinances, by exerting his influence in her outward support and defence against all external enemies, and by keeping from places of power and trust in the nation all hostile to her interests. He should employ his power on its behalf; and not on any account should the principle of expediency in any cases, whether of legislation or jurisprudence, be adopted to give scope to measures denounced in the word of G.o.d.

The people, both in regard to the choice of rulers and to obedience to them, have important duties to perform. As to the first--between the character of a law and the qualifications of those who dispense it, there ought obviously to be an intimate correspondence. Of no law, however excellent, could the benefits be extended, were individuals either ignorant of its nature or opposed to its precepts engaged in its administration. While an irreligious or immoral governor would pervert the course of justice in the administration of laws truly excellent, he would be utterly incompetent to the improvement of those that might be defective. The acts of the best of civil governments--even those founded upon the statutes of Divine truth--from the very nature of society, require frequently to be modified. And, since the modelling and increase of laws, as well as their dispensation, are very much dependent upon the agency of rulers, how important would it be to have supreme and subordinate authority committed to those who, having learned from the source of all true wisdom, and having been rightly impressed with the great responsibility connected with the situation of those who, by the authority of G.o.d, judge between man and man, and legislate for his declarative glory, alone are fitted to bear rule over mankind! Every human system is liable to change for the better or worse. To admit then into the councils of a nation, or to the administration of its laws, men opposed to their salutary spirit, would be not merely to show no regard for its welfare, but to employ means for its destruction. Those who suppose that the votaries of false religions, and error of whatever kind, however liberal might be their professions, would pay respect to inst.i.tutions favourable to truth, are ignorant of that unholy zeal with which the abettors of delusive systems, carry into effect their designs.

And they who would imagine that men, uninfluenced by any moral or religious feeling, would promote in their administration the distribution of justice, are sufficiently blinded to conceive that error is equally with truth worthy of support, or that false systems are unproductive of evil. Different from the sentiments of such were those which dictated the advice of Jethro, delivered in critical circ.u.mstances to the Hebrew lawgiver. "Moreover," said that wise adviser to Moses, "moreover, thou shalt provide out of all the people able men, such as fear G.o.d, men of truth, hating covetousness, and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge."[269] And with that advice, which from its adoption would appear to have been confirmed by a Divine warrant, harmonize the words of David, "The G.o.d of Israel said, the Rock of Israel spake to me. He that ruleth over men must be just, ruling in the fear of G.o.d."[270] If it is an abomination for kings to commit wickedness, and if the throne be established in righteousness, can that nation be prosperous in which the wicked walk on every side, the vilest men being exalted? "Shall the throne of iniquity have fellows.h.i.+p with thee, which frameth mischief by a law?"[271] In regard to the choice of rulers, the duty of a people enlightened with the knowledge of Divine truth, is clear and plain. When the qualities demanded by the law of G.o.d are not possessed, no right to rule, on the footing that ancestors, in the providence of G.o.d, had reigned, or on any other ground, can be claimed. Like that of wealth, the possession of power depends solely upon the sovereign will of G.o.d: even just rulers, without the express promise of G.o.d, have no reason to expect that their power will be continued exclusively to their families. The distribution of the gifts of G.o.d is sovereign; and when because of sin, in chastis.e.m.e.nt or judgment, He leads to the transference of royal dignities from one house to another, the claims of hereditary or other privilege will be of little avail. On no account can a people who yield subjection to the King of Zion and the Lord of all, commit into the hands of men, unqualified by irreligion or otherwise, the reins of a government framed, as each ought to be, according to the standards of Divine truth.

Although, as after the invasion of property, when sometimes time appears to give a right to possession, the usurpation of royal prerogatives, in the course of years, by a degraded and servile people, may be not merely submitted to, but acknowledged as lawful; yet, as the thief or the robber, though his heirs to the third and fourth generation may possess the fruits of his spoil, cannot fail to stand chargeable with crime before G.o.d's throne, so the ruler, whose throne is founded on iniquity, or ascended through cruelty or injustice, though millions applaud his government and confirm to his descendants the power that may be unjustly claimed by him, cannot, but in the eye of the Eternal, be viewed as a usurper. And concerning those who submit willingly to his authority, the Lord will say, "They set up kings, but not by me; they have made princes, and I knew it not."[272] Next, as to the obedience which a people owe to their civil rulers. The nature and extent thereof are defined in the word of G.o.d. To the law of G.o.d, all mankind are under permanent obligations; and all, in their peculiar relations, are bound to render obedience to those rulers who are vested with authority from Him. Between rulers and the people under them, the compact ought to be mutual and voluntary; and wherever a just t.i.tle to sovereign power can be shown, there obedience can be claimed. For the government of mankind in things civil, G.o.d has been pleased to appoint the ordinance of magistracy; and He himself, in his providence, calls to the exercise of its supreme and subordinate functions. This call is addressed through the people, who alone possess the right to raise to power and trust over them those possessed of qualifications for office. When the attainments of those chosen to rule accord in some measure with the requirements of the Divine law, the power communicated is of Divine authority, and obedience as unto G.o.d is due by the people; but when the compact between the ruler and the people is opposed to the doctrines of Divine truth, there is no obligation upon either party. Both are chargeable with sin for entering into their engagements; but the people are free from their promised allegiance, and the ruler is dest.i.tute of authority. This we may say in general, without condescending upon the precise limits, transgressing which, power on the one hand is null and void, and obedience on the other is not obligatory; or, inquiring what in systems of government, partly good and partly evil, is essential to their authority. We can conceive of some civil governments as originating from the obscure intimations of the light of nature concerning sin and duty, and as under the superintendence of men possessed of qualities compatible with the views of those whom they rule over or govern. Here the compact, though very imperfect, would be mutual and consistent, and the duties recognised by each party completely obligatory on both. An increase of knowledge, however, would demand reformation; and so far as such would not be attempted when manifestly necessary, so far would the law of G.o.d be disregarded, and so far would the government be opposed to His authority. Kings and others in power are required, as the light of duty breaks in upon them, to conform their public procedure to its exhibitions; and the people under their dominion are called to obey. If reformation, however, begin not with those in possession of power, subjects, perceiving its necessity, are not warranted to abstain from attempting it. Those attempts, however, should be of such a character as not to endanger, unnecessarily, the peace of communities. The duty of rulers should be perseveringly set before them, and the minds of all a.s.siduously called to reflection. And while obedience should be given to no unjust law, and no recognition of any unlawful inst.i.tution should be made, the utmost care should be taken to bring all to a sense of obligation, so that, if possible, there might be averted the crisis when the voice of a people, enlightened by Divine truth, having been altogether disregarded, there ought to be taken the final step of expelling from the seat of power those who, by contemning alike the law of G.o.d and the sentiments of their subjects, declare themselves unworthy of supreme authority. But to rulers possessed of scriptural qualifications, cordial obedience is due. "Let every soul be subject to the higher powers."[273] Also, in the acknowledgment of their lawful authority, that their persons may be blessed, their governments may be established, and prosperity may distinguish their reign, prayer must be made to G.o.d on their behalf. "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all G.o.dliness and honesty."[274] And whilst, agreeably to the injunction, "Honour the king," respect, far transcending that homage which evaporates in hacknied expressions of loyalty employed in reference to majesty, is due, the defence and support of rulers in the due exercise of their power--a support even extended to the making of every lawful sacrifice on behalf of the interests of truth and righteousness, devolves on all placed under a Christian government. And in order that such subjection be properly maintained, a salutary fear, not merely of the wrath of man, but of the wrath of G.o.d, and a conscientious regard to duty, must be cherished.

"Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake."[275] When the fear of the sanction annexed to the transgression of any law is the only motive to obedience, that obedience cannot be genuine. Not merely the lower, but also the higher principles of our nature, must lead to that course of conduct which is estimable in the sight of men, and what is more important by far, acceptable to G.o.d.

The moral being whom the fear of punishment alone would deter from doing evil, by threats would be equally hindered, and perhaps more so, from doing good. And he whom a sense of duty would not urge to right conduct, would not always be led to it by a view of the consequences resulting from doing evil. They who love the law of G.o.d will obey it, because of his holy will; and his authority will be recognised in the commands of those who rule for him, according to its manifestation, not less than in the express dictates of his word. All the inst.i.tutions of G.o.d, and all the means which he has appointed for the promotion of his own glory and for the good of men, are dear to his people; and while they seek to declare the glory of G.o.d, and endeavour to promote the best interests of men, at once they will fear and hate to sin.

The people of G.o.d, however, have not always, nay have seldom, in His providence, been privileged to live under civil governments, sanctioned by His high authority. In their unfavourable circ.u.mstances how ought they to conduct themselves towards those who rule over them? Ought they to join themselves with the people of the lands wherein they dwell, in supporting thrones of iniquity? or, are they to uphold the authority of those who rule not for G.o.d? Since the enjoyment of outward privileges--such as the protection of life and character, and property, brings under obligations, which may be acknowledged, without the recognition of any attribute of a government, nay even with a dissent from its enactments and const.i.tution of evil, these obligations, in living at peace with all men, in giving scope wisely and consistently to every good law, and in the paying of dues lawful in themselves, they ought to acknowledge; even in cases where the imposts of such a government are so combined, as that it may be difficult or impossible to distinguish between what is required for lawful, and what for unlawful purposes, within certain limits, they will not withhold their contributions, but protest against the sinful uses to which the revenues of the nation may be put. But when, by direct contribution or otherwise, they are required to support or countenance measures palpably sinful, or to give a pledge of loyalty by oath, or otherwise, to systems immoral or unscriptural, accounting it better to obey G.o.d rather than men, this they ought at all hazards to refuse. And when privileges, ensnaring in their nature, and in the acceptance of which is implied an acknowledgment of such governments,[276] are held out to them, reflecting that the oaths sworn and the various other public actions performed by the representatives of the people, are accepted in the name of the one and the other, and are attributable to both, and that those who bear rule, are in general viewed as pledged to promote the system for which they act, these they ought conscientiously to reject;[277]--pondering the question addressed to Jehoshaphat,--"Shouldest thou help the unG.o.dly, and love them that hate the Lord?"[278] To systems of government, therefore, under which the unlawful authority of the rulers is h.o.m.ologated by the servile acquiescence of a majority of the people, a minority are not bound to yield subjection. The laws of a nation, only when accordant with the statutes of the Eternal, confer obligation; and no acts of men can annul the demands of statutes formed according to His word, and consequently deriving their authority from Him. When will Zion be built up if her children testify not against the principle of those rulers who, divided as to means, but united in design, a.s.sail, as it were, with axes and hammers the inst.i.tutions of religion, like the carved work of G.o.d's sanctuary, and defile the same by attempting to cast them to the ground?

Let the voice of a distinct testimony for the prerogatives of Messiah the Prince, be resolutely lifted up. And though it would not, nay could not, in many cases be faithfully uttered in the councils of a nation, nor amid the shouts of many who, praising civil power, and a Church so degraded as to act as its creature, cry out in the spirit of the men of Ephesus, who said, "Great is Diana of the Ephesians," would for a time be not much heard through some portions of the land: yet by the blessing of G.o.d it would be the means of exhibiting the nature of true reformation, and, if accompanied by uprightness of deportment, would be productive of benefits that should be enjoyed, when the works of the abettors of tyranny would have for ever perished.

Rulers greatly miscalculate when they reckon as obedience the apparent submission which without hypocrisy is given to their laws, by those who deny their power to legislate to be of Divine authority. That quiescence possesses neither of the features which together const.i.tute an act an offering of genuine obedience. It proceeds neither from wrath, that is, from the fear of their wrath, nor from a conscientious sense of obligation to obey them. To do what unqualified rulers command, is one thing; to do that from a regard to their pretended authority may be another. The sentiment is wrong, that a thing may be done for wrath, which cannot be done for conscience' sake. The acts done under incompetent rulers, by those who disapprove of their claims, come from neither. Their observance of good laws administered by such rulers, is not maintained either from a dread of the power of those to inflict a penalty, or from an approving regard of their claims to authority, but proceeds from the fear of the wrath of G.o.d, and from conscience of duty to Him. Wicked commands cannot be obeyed at all. An act performed for wrath, is not lawfully done if not done for conscience' sake also; and no service that men do under an unlawful government should proceed from either of these, in reference to those in power. Such rulers act as if the doing of what they require were obedience to them; but, when their demands are lawful in themselves, the performance of them should neither be made nor received as obedience to them, but rendered as service to G.o.d: when they are unlawful, they should be wholly disregarded.

The doctrine is evil, that so long as _any_ law exists, it ought to be obeyed. If a law be good, what it requires ought certainly to be done.

But though rulers demand obedience to every existing law, whether it be good or bad, yet when they give effect to those that are bad, they are chargeable with crime, and the people who yield are culpable. It is true, that bad laws should be changed: but most erroneous, that till they be regularly removed they should be obeyed. "It is criminal voluntarily to support, _for a single hour_, laws which are immoral, unscriptural, and anti-christian; and an oath promising such support cannot but be sinful. It is a grievous error to maintain, that it is a duty to obey and support any law, however wicked, so long as it remains in the statute-book. There is a law above all the laws of men, the authority of which remains for ever unchangeable; and when any _human laws_ are in opposition to the _divine_, it is our duty to obey G.o.d rather than man. Laws framed by men in opposition to the will of G.o.d, ought to receive no countenance or support, in any form whatever, from the followers of the Lamb."[279] There is the same reason for discontinuing to obey a bad law as there is for annulling it and subst.i.tuting for it a better. Difficulties that might arise in consequence of a people refusing to obey an evil law before its abolition, afford no reason why it should be observed till removed in what is termed a const.i.tutional way, but are chargeable on those who made it and gave it scope.

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 inst.i.tutions 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 inst.i.tutions, are the bane of society, and a curse to their race. Only those who fear G.o.d 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 const.i.tution of civil society, the duties of all ranks within it to G.o.d 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 inst.i.tutions 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 G.o.d, and consequently to the best interests of the community; the reformation of its inst.i.tutions 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 G.o.d 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 G.o.d, are inc.u.mbent on every one who enjoys its privileges.

To cla.s.ses 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 a.s.sistance, 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 compa.s.sion, 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 G.o.d. "He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a mult.i.tude of sins."[280] And 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 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."[281]

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 G.o.d's Covenant, is the reason why they should be distinctly described, and introduced into secret and public social solemn vows.

Thirdly, to the Church of Christ. These are of high importance; by the authority of G.o.d 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 G.o.d 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 G.o.d, and in praise and prayer, to make and keep secret and social vows, to a.s.sociate with 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 G.o.d: I trust in the mercy of G.o.d 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."[282]

To support the ordinances of religion where they are enjoyed. The Lord gave to ancient Israel the inst.i.tutions 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 G.o.d, and the promises."[283] 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 G.o.d; 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."[284] 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 G.o.d 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 G.o.d? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In t.i.thes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the t.i.thes 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."[285]

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 cla.s.ses of enemies, in particular, it is necessary to defend these. The abettors of corrupt systems of religion, by weapons of every character, a.s.sail 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 G.o.d, are not scrupulous to represent societies that do hold the Head as not ent.i.tled 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 G.o.d 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 G.o.d, showing himself that he is G.o.d; 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 limited, the rights of G.o.d's people behove to be held forth by testimony and maintained. A regard to the claims of the house of G.o.d on each of its members, should lead to the duty; and, in consequence of engagements by vow and oath, that should be performed. But next--many civil rulers form another cla.s.s which exacts upon the privileges of the Church. a.s.suming for civil authority a supreme power over all causes, ecclesiastical and civil, they practically attempt to deny to the Church of Christ her privileges,--those rights which no mere civil society is competent to sustain, which the Lord himself purchased for and bestowed upon her, which she is bound by her allegiance to Him to keep entire and perpetuate, which she is destined to use for extensive good in the promotion of true religion, for which she is answerable to Him alone, which the rulers of this world--which no creature can give or take away, which her Lord will conserve, even to the overthrow of every system--whether civil or ecclesiastical, that will persevere to dispute them or use means to wrest them from her hands; and thus they give occasion to her members, in virtue of their communion with one another and common obligations to Christ, to testify by oath and otherwise against their pretensions as, rebellion against Him, and injustice and tyranny to the society of which He alone is the Head.

To unite the various Churches of Christ. That these will be incorporated in millennial times, we have reason to believe. That different Churches have been brought into one, is matter of history. That the Lord in his providence has overruled outward circ.u.mstances for a.s.sociating his people, in order that they might act for Him, is a truth worthy of careful consideration. On the ground that the illuminating and sanctifying agency of G.o.d's Spirit is altogether independent of the condition of men, we are forced to conclude, that many who by reason of the imperfections of the human heart have heretofore been but little disposed to make joint efforts on behalf of religion, may by means other than those of outward distresses, or along with these, be brought to co-operate, if not ultimately to incorporate, with one another, toward the high end contemplated in common by them. It is good to maintain sound views of the declarations of the word of G.o.d. It is proper to examine others. It is good for all to endeavour rightly to apprehend the sentiments of those who may differ from them in opinion concerning Divine truth; and necessary to exhibit such sentiments in their true character. It is desirable that mutual communications regarding the truth should be interchanged among those who desire, but are unable yet to see eye to eye; and to be greatly wished, that all such, in what measure and manner is competent to them, would strengthen each other's hands to give diffusion to their common views. The different communities of the Church should not stand in intrenchments inaccessible to each other. They are each a place of greater or less strength raised for defence, not against the others, but against a common foe. They cannot yet hold free communion; but various means of communication may be employed by them, without laying themselves open to the inroads of enemies. By encouraging some kinds of intercourse among themselves, they would not expose themselves to any a.s.sault, but secure, or rather alter for good, their positions. In order to the overthrow of the enemy, without giving him inadvertently even an inch of advantage, mutual aids might be communicated among them. Were proper means taken, their various positions, by being subjected to improvements, might ultimately come to be one system, within the lines of which no enemy would penetrate, and all whose parts acting in concert would present the reality of an outward Zion--emblem of that which is spiritual, fortified with walls and bulwarks. So long as there are even two communities of the people of Christ, whose sentiments regarding various things are not in harmony, so long is a loud call addressed to all who fear Him, to take means to lead to unity, and to come under common solemn obligations thus to build up, even as the walls of Jerusalem, the walls and bulwarks of Zion.

To enlarge the Church. In the providence of G.o.d, the truth is widely diffused through the operation of many outward causes. According to the provisions of his grace, it is intended for dissemination through the voluntary agency of those who love it. "Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; the G.o.d of the whole earth shall he be called."[286]

Through Bible Societies. The fact is singular, that the operation of these is the first great exemplification made in the last times, as it is among the highest applications, of the principle of co-operation on the part of many for good. It shows that G.o.d in his providence, in a wondrous manner, leads men to do what he has enjoined in his word; honours his own inst.i.tutions; and teaches the lesson, that in accordance with the facilities presented by him, should be the dutiful energetic endeavours of all towards the exhibition of his truth. Was it dutiful for fathers to teach their children the law of G.o.d? Was it dutiful for the priests to read it to the people of Israel a.s.sembled at their solemn feasts? It is dutiful for all who have the whole word of G.o.d, to use every lawful means in their power to make others know it.

Was it dutiful to make use of one copy of the law for instructing the people, when only one could be obtained? It is dutiful so to make use of as many copies of the Scriptures as can be found, nay, to aid in producing copies of them to the utmost limits of our ability, that they may be sent to those who are in darkness. To the greatest extent of the capacities of all, it is dutiful for them to obtain and distribute copies of the blessed word. Every member of the Church of Christ, from the days of infancy to those of extreme old age, should be a member of a Bible Society; and, till the many millions of the human family have the word in their hands, that it may take possession of their hearts, it should be distributed. Every discovery in science, every acquisition in literature, every improvement or invention in art, should be devoted to the multiplication, in all languages, at the least possible expense, and accordingly to the utmost extent, of copies of the word. And all should give themselves to aid in the dutiful effort. Contributions of money; devotion of talent, and energy, and time; and prayer to G.o.d: for this, should all be made, and, in solemn individual and public vows, be offered to G.o.d.

Through Missions. First, at home. The claims of countrymen peris.h.i.+ng for lack of knowledge, on those who know the truth, are strong. The claims of the whole Church upon each of her members for devotedness to her interests, are the strongest that society can put forth, and when made on behalf of those who are united by many near ties, harmonize with the former. Every one should nourish and cherish his own body. The duty is common to an individual and to the Church of Christ. That community which does not improve in the region where the means of healthful increase are afforded, is in an unhealthy state. When a portion of the visible Church does not, by affording to those around it who are in a state of corruption the means of life, a.s.similate them to itself, it is not in vigorous action; its members sustain not the character of living ones; and except it be restored, its decay cannot be far distant. To lead the communities of the faithful to invade the ignorance and sin and misery that surround them, the voice of humanity, a sense of obligation to the calls of duty, the delightful prospect of good to many who will either receive or give instruction, and of glory to G.o.d by the salvation of sinners, do all unite. Before the appeals of these the insensibility and even opposition of those who are in degradation and guilt, should be esteemed as no ground of discouragement; but, in the spirit of devotedness to a great work which cannot lose its gracious reward, should, with resolution and prayer in consequence of solemn devotedness on the part of one and all, be perseveringly and patiently, though even painfully, encountered.

Secondly, to the heathen. To use endeavours that a system which tends but to good be developed to the utmost, is not to manifest ambition, but to display the working of true benevolence. To seek the increase of the Church's power--essentially benignant in the world--is to aspire at what has been reserved for her, and to aim at what each of her members is under obligation to favour. Her enemies alone tend to hinder her advancement. The providence of G.o.d is directed to her welfare. The designs of satan are overruled for her good. The Lord himself watches over her, and leads her forth to her high destination. And ought not her children, by making and keeping solemn vows, to enlighten the subjects of darkness, to promote her prosperity? When the number of the faithful is increased, so is their efficiency; the enemies of truth are diminished and discouraged by all brought to receive it; and the communion of saints, by the addition of every believer, is swelled to the pleasing antic.i.p.ation, the grateful remembrance, and substantial satisfaction in the enjoyment of present good, of every one therein. Who that loves the prosperity of Zion, does not desire to see her communion extended? Who that has an interest in her welfare, does not joyfully antic.i.p.ate and pray for, and endeavour to use other means, that men may see the glorious things said in prophecy concerning her? Who that is a worthy member of her communion, does not feel himself urged, by a sense of obligation to her, to add to the joy of each of her faithful ones, by being instrumental in leading the heathen nations to the truth? How glorious a thing it would be to see those nations a.s.sociated, by the strong ties of fellows.h.i.+p, and a common relation to one glorious Lord, to his other believing people! How delightful to think of the many who had not known G.o.d being brought to a substantial and eternal union to others made to enjoy his favour!--to meditate upon the heathen brought, through the instrumentality of men, to do homage to that Lord whom all his saints delight to see honoured!--to know of the heathen that had been given to Him for an inheritance, being taught willingly to receive and acknowledge him, and by special Covenanting, to give themselves away unto Him, taking hold upon him as given for a Covenant of the people, and presenting the fulfilment of the precious words, "He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law."[287]

Thirdly, to the Jews. Their fathers first brought the glad tidings of salvation to the Gentiles. The Apostles, and others of them, proclaimed the truth in every nation under heaven. From the ten tribes in captivity in the east went forth missionaries to India, and China, and to other nations around them. The ancient Israelites at Sinai, at h.o.r.eb, and elsewhere, Covenanted to afford the means of grace to those of other nations of the world. In the covenant made with Abraham, provision was made for the introduction of the stranger into the visible Church of G.o.d, by granting to him the privilege of circ.u.mcision. The people of Israel were the children of that Covenant, and recognised its engagements as obligatory upon them. Among them, accordingly, every circ.u.mcised person, not excluding the stranger, had a right to eat of the pa.s.sover. In the decalogue, the stranger dwelling among them is recognised. In the covenant made at Sinai, express provisions, besides, were made for such. "The stranger that dwelleth with you, shall be unto you as one born among you, and thou shalt love him as thyself."[288] In that it is said to the priests, "That ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses."[289] These were therefore to teach it to the stranger also.

In all these things Israel, by Covenanting, acquiesced, when they were first proposed, and also at succeeding times when the covenant of Sinai was renewed. The Church is therefore under a debt to their descendants which should be paid in kind. In order to confer upon her the honour of fulfilling the high obligation, her members should make and keep Covenant engagements to send missionaries to all the remnants of Israel. To her and to each other, individually, they owe it thus to use means to add to the communion of saints, the descendants of Jacob,--whose restoration will be so advantageous,--"For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?"[290] How pleasing to think of Israel again graffed into their own olive tree!--to reflect upon the fulfilment of the promise, "And so all Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away unG.o.dliness from Jacob: for this is my covenant unto them, when I shall take away their sins"![291]--and to look forward to that universal joy which shall be expressed, when, the fulness of the Gentiles having been brought in, and all Israel gathered, the kingdom shall universally be acknowledged to be the Lord's!

III. Covenanting should engage all to duties to the Mediator as Lord of all. It is by G.o.d that all live, and move, and have their being; and to him all are called to live. "For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord's." To seek the Lord, and to walk after the Lord, are the sum of all the obedience to Him which he requires; and are the substance of what all are required to vow and swear to perform. "And they entered into a covenant to seek the Lord G.o.d of their fathers with all their heart and with all their soul."[292] "And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes, with all their heart, and all their soul, to perform the words of this covenant that were written in this book: and all the people stood to the covenant."[293] These duties to G.o.d ought to be performed to Christ; for he hath said, "All power is given unto me in heaven and in earth;"[294] and it is the will of G.o.d, "that all men should honour the Son, even as they honour the Father."[295] These duties are, it maybe remarked, in general,

To declare the glory of G.o.d. All the duty that He requires of man is included in this. Every thing that occurs, independently of the will of moral creatures, is glorifying to G.o.d. Every evil thing is overruled for the manifestation of his glory. The willing services of unfallen angels and redeemed men, directly tend to display that glory. All that G.o.d requires of man, and consequently the use of all means appointed for glorifying his name, ought to be vowed. By commands to all; by promises, by invitations and encouragements, to his people; by denunciations and warnings addressed to his enemies; he urges men to show forth his glory.

To vow and swear to do so is therefore obligatory upon them. The obligation is acknowledged in the Psalmist's vow,--"I will praise thee, O Lord my G.o.d, with all my heart; and I will glorify thy name for evermore."[296] And as a consequence of offering wors.h.i.+p to G.o.d, and therefore, in some instances at least, of vowing to Him, the glorifying of G.o.d's name is predicted. "All nations whom thou hast made shall come and wors.h.i.+p before thee, O Lord; and shall glorify thy name."[297] But particularly,

To maintain the truth by the profession and practice of it. Idolatry, or the whole of false religion and all its practical consequences, is represented both as a withholding from G.o.d of the glory due to him, and as a surrender of the truth.[298] Christ is the Truth; and accordingly those who receive him cleave to his truth by vow and consequent obedience. The Spirit of promise is the Spirit of Truth. They who, by Covenanting, receive him in the former character, accept of him as sent to lead into all truth.[299] The Lord is "a G.o.d of Truth." All who take him as their G.o.d accede to his truth. It is to the truth of G.o.d that those devoted servants, whom he denominates "_My Witnesses_," give testimony, in their profession, and life, and conversation. It is to his truth that they testify in the same manner, when they act as his "_Messenger_."[300] The truth of G.o.d was committed to his people in the _charge_ which, from time to time, they accepted in Covenanting.[301]

The Redeemer commands that it be held fast. "Remember therefore how thou hast received and heard; and hold fast, and repent."[302] The Covenant people of G.o.d are "the righteous nation which keepeth the truth."[303]

Each of them declares, "I have chosen the way of truth: thy judgments have I laid before me."[304] And each adopts the vow, "I will walk in thy truth."[305]

The truth of G.o.d's character ought to be maintained. That his name might be glorified, he was pleased to make himself known. That men might in some measure apprehend him, he revealed himself. That they might not forget but hold communion with him, he appointed the ordinances of his grace. That they might be led to celebrate his greatness, he gave them command and afforded them facilities to pledge themselves to his service. They are called to contemplate with wonder and admiration, the transcendent excellencies of his nature, and to speak of them with reverence and awe. And Himself, whose being and attributes are all infinite, they are created and preserved to praise and adore. The distinct personality of the Father, of the Son, and of the Holy Ghost; the divinity of each of these glorious persons; the unity of the G.o.dhead; and the essential glory of the Three-One-G.o.d; are truths implied in the very nature of solemn Covenant engagement; and in order to the keeping of these, require to be held.

The truth of G.o.d's government ought to be maintained. The underived majesty of the Eternal; the power and authority of the Father, of the Son, and of the Holy Ghost, extending over all creatures from the beginning to everlasting; the reality and nature of G.o.d's purposes, and their fulfilment in creation and providence; in opposition to the atheist, the fatalist, the deist, the sceptic, and every other who does not believe in the truth of Divine revelation; are made known, and claim to be contended for and professed.

The relations of the persons of the ever-blessed Trinity in Unity, confederated in the everlasting Covenant for the salvation of man, behove to be maintained. In the Scriptures, the Father is represented as having given his Son to be a propitiation for the sins of his people, accepted of his work, and conferred upon him a glorious reward;--as the G.o.d of grace, calling, justifying, adopting, sanctifying, and receiving to glory, his people;--the Holy Ghost is exhibited as given to the Redeemer, as renewing, illuminating, sanctifying, and comforting his elect, as a Spirit of grace and supplication, as dwelling in their hearts, as given to them as an earnest of the purchased possession, as the Comforter, the Remembrancer, the Spirit of promise;--and the Redeemer is presented as the great Mediator between G.o.d and men. To the faith of G.o.d's elect, such manifestations are made. They must be confessed.

The mediatorial character and glory of Christ ought to be maintained.

The revelation of Divine truth is due to Him as the great Prophet of his Church. He is the great High Priest of his people's profession. He is their King, and Head over all. The illuminating influences of the word and Spirit of Christ have been felt by all his people. They are taught in the Scriptures; they proceed from him as the great Teacher sent from G.o.d; they require to be proclaimed.

The atonement and intercession of Christ lie at the foundation of the sinner's hope of acceptance and enjoyment of the favour of G.o.d. Being distinctly revealed, like all other doctrines of G.o.d's word, they should enter into a testimony for the truth.

The Heads.h.i.+p of Christ is a most important part of the truth, to which testimony must be borne. The Father "hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all."[306]

His Heads.h.i.+p over the Church is real in every age. In all time, however, by some it has been disputed. It could not be disproved, though it has often been disregarded. So often as the ordinances of Divine grace have been undervalued or misimproved; so often as men have taken upon them to make changes in the wors.h.i.+p of G.o.d; so often as there have been taught for doctrines the commandments of men; so often as the government which Christ inst.i.tuted in his house has not been observed; so long as the ordinance of discipline has been neglected or improperly administered; so often as rites and ceremonies in the wors.h.i.+p of G.o.d have been added or modified according to the caprice of men; so often as men unqualified have a.s.sumed to themselves the functions of the ministering servants of Christ; so often as the ministers of religion have acted as lords over G.o.d's heritage; so often as one individual in it has sat as head of the Church; so often as one has sat in the temple of G.o.d showing himself that he was G.o.d; so often as civil rulers have stept out of their own sphere to legislate in the Church, to overrule the proceedings of its courts, to visit with restrictions, whether by pains, or penalties, or otherwise, those who used a lawful power and authority therein; so often and so long as an earthly sovereign has sat as head of any department of His Church; so often and so long, ignorantly or otherwise, has the Redeemer, as King and Head of his Church, been dishonoured. For his glory so set at nought, his people, in protesting against the opposition thereby shown to his just claim, and in maintaining all these claims, are called to testify by vow and oath.

The Heads.h.i.+p of Christ over the nations is taught in Divine revelation not less clearly than that over the Church; not less than that, it has been misapprehended and disputed, and often practically denied. But equally with the other, being true, the doctrine has stood unshaken amidst every a.s.sault. It is manifest from all the references of Divine truth to civil matters:--from its delineations of the duties of the civil magistrate, and of those under his authority, to Christ and to one another; of the qualifications of lawful civil rulers; of nations as called into existence by the Mediator, under his cognizance, and at his disposal; of the duties of nations to the Church of Christ,--to establish the true religion, restrain unG.o.dliness, and otherwise aid in the promotion of her interests: and appears from designations representing Him as possessed of all power and authority over men. But, even as his authority over the Church, it has been set at nought by many. Civil const.i.tutions not framed according to his law, nor under the care of those impressed with the fear of G.o.d; that give equal countenance to error and truth; that support delusive systems, while they do not encourage the spread of truth; that attempt to subordinate the Church to the civil power; that seek the alliance of any idolatrous system of religion to support their authority; that seek the continuance of power by attempting to bring the nations to which they belong, at the risk of the exterminating penalty of poverty or dest.i.tution, under the yoke of ignorance, to be fastened on by the educating or training of the young of the lower cla.s.ses by the priesthood or other agents of the "mystery of iniquity" alone; or that seek to secure their influence by any means at variance with the law of Christ; are all in opposition to his revealed will, are unpossessed of authority from him, are the voluntary agents of "the Prince of the power of the air," and cannot be countenanced without rebellion against Him who is the Governor among the nations. Whosoever there may be that fear G.o.d among those who rule or govern in connection with such const.i.tutions, by being connected with them and putting forth their claims, are not in the path of duty. The obligation inc.u.mbent on such, nay, on all--whether in power or not, w