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 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 disobeying 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 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 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."[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 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 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 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?"[267] 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."[268]
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 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. 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 God.
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 God, 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 institutions 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 circumstances 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 God, 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 God of Israel said, the Rock of Israel spake to me. He that ruleth over men must be just, ruling in the fear of God."[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 fellowship 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 God are not possessed, no right to rule, on the footing that ancestors, in the providence of God, 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 God: even just rulers, without the express promise of God, have no reason to expect that their power will be continued exclusively to their families. The distribution of the gifts of God is sovereign; and when because of sin, in chastisement 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 God'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 God. To the law of God, 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 title to sovereign power can be shown, there obedience can be claimed. For the government of mankind in things civil, God 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 God 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 destitute 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 God 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 assiduously called to reflection. And while obedience should be given to no unjust law, and no recognition of any unlawful institution 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 God 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 God 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 godliness 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 God, 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 God. 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 God 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 institutions of God, 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 God, and endeavour to promote the best interests of men, at once they will fear and hate to sin.
The people of God, 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 circumstances 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 God? 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 constitution 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 God 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 ungodly, and love them that hate the Lord?"[278] To systems of government, therefore, under which the unlawful authority of the rulers is homologated 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, assail, as it were, with axes and hammers the institutions of religion, like the carved work of God'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 God 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 constitute 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 God, 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 God: 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 God rather than man. Laws framed by men in opposition to the will of God, 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 substituting 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 constitutional 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 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."[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 God'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 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,—