often as one individual in it has sat as head of the Church; so often as one has sat in the temple of God showing himself that he was God; 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 Headship 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 assault. 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 ungodliness, 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 constitutions not framed according to his law, nor under the care of those impressed with the fear of God; that give equal countenance to error and truth; that support delusive system3,

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 destitution, under the yoke of ignorance, to be fastened on by the educating or training of the young of the lower classes 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 unrevealed 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 God among those who rule or govern in connection with such constitutions, by being connected with them and putting forth their claims, are not in the path of duty. The obligation incumbent on such, nay, on all-whether in power or not, who support them, is either to give up their adherence to them, or to change them so as to bring them up to the scriptural standard. With the supporters of such constitutions unamended, some who disapprove of them, have in some respects to co-operate. But never can any act, without sin, along with these, in such a manner as to recognise the claims of the power maintained by these constitutions, to be the ordinance of God.80 Joint procedure with such can be warrantable only when directed to an end good in itself, and when accompanied by an expressed or understood disapproval of the character and authority of the civil power. Against such, that they may be modified for good, or succeeded by what is glorifying to Appendix A.

80

God, a substantial testimony ought to be lifted up. In order to the extension of the acknowledgment of the Mediatorial power over all the kingdoms of the world, an exhibition of the prerogatives and claims upon these of the Redeemer, should explicitly be made in testifying for him, by a scriptural profession, and practical observance of his commands. And in solemn Covenanting such attestations required to be embodied. I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. A froward heart shall depart from me; I will not know a wicked person. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall "I will extol thee, my God, O King; and I will bless thy name for ever and ever." "I will speak of the glorious honour of thy majesty, and of thy wondrous works." "All thy works shall praise thee, O Lord; and thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations."82

serve

me."81

And the truth of the depravity of man and his inability to restore himself to God's favour ought to be maintained. The entire corruption of the human nature by sin, original sin, the dominion of sin in the unconverted, the power of sin even in the people of God, are all made known as by a sunbeam in the Divine word, consistent with the conduct of men, necessary to be admitted in order to the acceptance of the blessings of the great salvation, the subject of solemn confession to God, and a ground of humiliation in his sight. These should enter into a solemn profession of the truth. 81 Ps. ci. 3, 6. 82 Ps. cxlv. 1, 5, 10—13.

"I will declare mine iniquity; I will be sorry for "Who can understand his errors? my sin."83 cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me."84

To testify against error and its consequences. Heathenism it is necessary to denounce according to the word of Divine truth. It is desirable to condemn it, as originating in the corruption of true religion, making progress by assimilating to itself the corruptions of the human heart under the influence of satan, and tending towards the ruin of the soul. The manner in which it is described in the sacred volume, and represented there as certainly to be dissipated, should be made known by those who come in contact with it. And the glorious truth of God, in contrast with it in its character and tendencies, should be displayed. In like manner, should infidelity-whether Jewish or Gentile, Mahommedanism and Socinianism on the one hand, and Popery and Prelacy on the other, and every other false system, be dealt with. To assault such by the exhibition of the truth of God, and to vow to do so, his people have every warrant and encouragement. They fear him, and under his banner as his Covenanted servants, are called to the duty. "Thou hast given a banner to them that feared thee, that it may be displayed because of the truth."85

Hence, in conclusion,

First, Covenanting should engage all to every former good attainment. The obligation of a permanent duty cannot be dissolved; but the observance of it may and ought to be vowed successively. For a reason, the same as, or similar to, that for which it was vowed at first, it may, on some occasions, be promised by vow and oath again. The Divine law holds every moral being 83 Ps. xxxviii. 18. 84 Ps. xix. 12, 13. 85 Ps. lx. 4.

As

bound to duty; yet it admits, nay, commands, the making of promises in Covenanting to do it. the original command to obey, does not render the vow unnecessary, so neither does one vow remove the necessity for another. It is in vain to object, that as the vow or oath of marriage need not be repeated by the parties, so neither need any other. Though on account of the esteemed and real solemnity of that original covenant, it is not requisite that it should be renewed in the formal manner in which it was made at first, it is, nevertheless, manifest from Scripture, inculcating the use of the vow, that the parties may thereafter vow to God to continue to fulfil their first engagements. Were one duty that was formerly obligatory not to be engaged to in Covenanting, then might none other. Hence, only duties becoming incumbent at present could be vowed, and accordingly, as all the duties of the moral law were incumbent before, none of these could be vowed at all, and therefore, in no circumstances whatever, could the vow be made. The absurdity of the conclusion is sufficiently manifest. We are warranted to maintain that what was Covenanted before, no less than it should be performed, should be vowed again. "Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing."86

Secondly. In Covenanting, there should be made engagements to cleave to new correct views of truth and duty. The apprehensions of men are subject to continual change. Nor are those of the people of God exempted from this. Nay those should alter to improve. No new aspect of truth can any one warrantably disregard. Every increase made in the knowledge of God demands a corresponding acknowledgment. According to each, ought new vows to be made. When one enemy

86 Phil. iii. 16.