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 God, and not forget the works of God, but keep his commandments."33 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 God. 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 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 God, 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 God's covenant, sanctified by the word and prayer-including the solemn vow, intense as the flame on God'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, ennobling as all the gifts of God, 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.

not unto men.

34

"Honour all

33 Ps. lxxviii. 2--7. 34 Col. iii. 23. See also ver. 18-21.

men, ,"35 is an injunction imperative on all. It includes that the duties owing to all in their various relations, should be discharged because of God'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 God their just title 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 God 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 God to obey them, they do not honour them, and thus by dis obeying His command, they dishonour God.

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 God 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

35 1 Pet. ii. 17.

them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect

of persons with him."36 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 God 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 class of duties to which men should engage, should the respective duties of masters and servants to one another be vowed to God, as obedience to the Lord Jesus Christ. The duties of lawful civil governors and of the people under them owing by these classes respectively to one another ought to be vowed. They are duties to God. "God is the King of all the earth."37 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."38 If a civil constitution be according to the word of God, if the rulers who carry its ordinance into effect be men fearing God 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 God. "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

36 Eph. vi. 5-9, 37 Ps. xlvii. 7. 38 2 Kings xi. 17.

them that do well."39 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 God'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 ?"40 And lawful civil rulers are represented as the ministers of God, 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 God 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 God, a revenger to execute wrath upon him that doeth evil."41

It is the duty of the civil magistrate to legislate against all evil denounced in the Scriptures. He may not assume to himself the authority of sitting lord over the consciences of men, nor legislate where no human law ought to extend; but he 39 1 Pet. ii. 13, 14. 40 Josh. i. 8. 41 Rom. xiii. 4.

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 God. 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 God; and, in inflicting them, the Divine will be consulted in opposition to the vague or biassed 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 God, 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. 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 God.

He

The people, both in regard to the choice of