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duty; to refuse or neglect to do so, may be criminal in the sight of God; but into it none may be compelled to enter.The position may be illustrated by the fellowship of the Church of God. Much guilt is incurred by not embracing that communion, yet into it none may be compelled to enter. The Church, like the state, is a voluntary association. God has conferred upon us the power of self-government. It is in the employment of this power, that we are obliged to enter into these relations now mentioned. We may abuse or misimprove the power, as we do many other gifts of God, by sometimes forming those relations upon improper principles, or by neglecting them altogether; but the execution of the penalty of this violated law of morality, is not committed to the authorities of society. A reference to the distinction of moralists, between what they denominate perfect and imperfect rights and obligations, will make this plain. If, then, a man may not, in any ordinary case, be compelled to incorporate with a state constituted upon moral principles, much less may he be forced into an immoral association. The truth of the position now stated, is deeply laid at the foundation of human liberty.

POSITION V.-Mere defects in high and ultimate moral attainments, if fundamental attributes be in comformity with, and in nothing contrary to, moral principle, will not render illegitimate a constitution of government.

The enlightened friends of moral order, in former times, never plead against the validity of a government, on account of mere defects. Against constitutions founded in apostacy and perjury, and established in usurpation over the claims of God and rights of man, they have often plead. Perfection, indeed, in any institution is not hoped for by man, while upon earth. The measure of moral or political power, which a people ought to commit to the management of their representatives, has never been determined. Perhaps it cannot be fixed. It must then be left to the disposal of each nation, in the exercise of its enlightened discretion. Circumstances must greatly influence that exercise. And as man becomes, by intellectual and moral culture, more capable of self-government, judging that extensive power may be as safe, and as well employed in his own hand, as that of any other; that which he sees proper to

delegate will be found within narrow limits. Who will venture to affirm that, as society advances towards a higher state of excellence, in arts, science, and morals, it will not appear under governments, limited beyond what is now commonly anticipated? High and general acquisitions of intellect and morals will form a public opinion, superior to any terms of government inscribed on parchment. As this condition of man advances it will press upon, reclaim, and limit the delegated powers of government. And I see no reason why the power of promoting the interests of morals, as well as of personal wealth, may not be as safe in the hands of an enlightened and virtuous people, as in the possession of those who may be raised by them to the exercise of a little brief authority.Upon this subject there can be no distinct conceptions, if the various conditions of man, in different countries and at different times, be confounded.

The great point to be ascertained and effected, is to provide that no immoral principle shall have a place in the system; and that the way shall be open for progressive improvement, in all that is interesting to society. A simple want will never justify the rejection of a system positively moral."There is"-I use the language of a very sensible writer,"There is a manifest and great difference, between a simple defect in a deed of civil constitution, whereby a matter of great importance may be left unprovided for, or unsecured, and an error whereby a matter of the highest importance must be barred out and buried, and a grave-stone laid and established upon it." This is in perfect correspondence with the principle of the Reformed Church, avowed in the 44th of the CXI Propositions, already quoted; and of her Confession of Faith, adopted some years after. Her doctrine always was, and still is: "Infidelity or difference in religion, doth not make void the magistrate's just and legal authority."+-We know that this article has been urged by tyrants and their minions, in proof of conscientious subjection being due from the people to them; but how senselessly need not now be said. The language is precise and not to be misunderstood. The assertion is predicated upon the acknowledged principle, that civil society and its government are founded in the law of nature, and

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therefore common to men,"it is common to infidels with christians." It likewise assumes, that a magistracy may be just and lawful, when the occupant of power is an infidel, or of a religion different from that of the people. But let it not be forgotten, that this magistracy is not a tyranny. The authority must be just and legal: just as it regards the standard of morals; legal as related to the constitution of the land. Let the authority be such, as far as it goes; defects,-simple wants, however desirable to have them supplied, do not make it void. In this it is like marriage. Infidels marry; those of no religion and of different religions enter into wedlock. The institution is founded, like civil order, in the law that is common to man; and where the parties are of age, and otherwise competent to make their choice, and no pledge given to pursue a course of sin, the defect of high moral character, in either of the parties, will not nullify the covenant into which they have entered; nor justify the christian in treating them as living in criminal association.

It will be remembered that, in all this, I am not vindicating culpable defects in civil institutions. In causing or perpetuating those defects, there may be sin. Neglect of what ought to be done is sin. Those who are chargeable with it are guilty. But it is still contended, that the neglect of what is omitted, no pledge being required or given to approve ought that is immoral, does not vitiate and render criminal, in this case, what is done in accordance with the law of righteousness; nor is he who seeks for society a higher moral rank, chargeable with guilt, in co-operating upon such a foundation with his fellow-citizens, while he, in an orderly manner, urges the application of fundamental principles of right toward greater perfection.

POSITION VI.-Every nation in its civil character, to which the revelation of the Son of God, as Immanuel, is made, and which, according to that revelation, is summoned to submit to him, is bound to confess his name; not merely in words, but SUBSTANTIALLY, REALLY, and PRACTICALLY, as Lord of all.

The following thoughts are offered in illustration:

1. The special revelation of the Bible is made to man, that he may believe on the name of the Son of God, and be

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lieving may have eternal life. The gospel is God's testimony to man upon this subject and for this end. The Church of God is organized to promote this object, and it is the aim of her faithful ministry to persuade sinful men to flee from the wrath to come, and to trust in their Redeemer for salvation. This is to live by faith upon the Son of God. Persuade the sinner cordially to believe upon him who loved him and gave himself for him, and a life of virtue is secured. We do not conceal our purpose of carrying the Gospel message to every land, and urging its acceptance upon every heart; and our prayer is that the Spirit of the Lord may accompany our message, and make it effectual unto salvation to every description of character. We do not except the most determined infidel in our proposal. We pray that all such may be saved.

2. The living christian cannot forget his Saviour while he mingles in the associations of his fellow men, or engages in the busy scenes of life. He carries with him his christianity, and he, by a faithful and enlightened discharge of his obligations, evinces that he has been with Jesus. In political life, whether it be at the poll, on the legislative floor, on the bench of justice, or in the executive chair, he will remember he is not his own; that he lives not for himself, and that the engagements of time are intimately connected with eternity; and he will accordingly deport himself. He cannot be a saint in the church and an infidel in the state.

3. The law of Christ is the christian's rule of conduct.The religion of the Son of God is the principle of his morals. His morality is the pillar upon which his devotion to the freedom of his country and of man rests. This code embraces all that can be found in the primitive law of our nature, and brings along with it additional light, motives, and influence, for the improvement of man in the various relations of life.Among these the political relations and ends of civil society are not forgotten. We have seen that civil order is the ordinance of God. Would it not be strange that it should be constituted and administered irrespective of its author? But it cannot be so. Its agents are inducted into office by a solemn appeal to the Supreme Being, and are understood as acting, in their official transactions, under a sense of their responsibility to the Judge of all the earth. The persons, the cha

racter, the property, the liberty, the morals, the religious rights of men, in the social state, are guarded by the solemnities of religion. The christian feels this with peculiar force, and exemplifies it in conduct. The influence of the religion of the Bible he causes to be felt in every land where he resides. The rights of the kingdom of the Redeemer will, through christian influence, be recognized, his cause will be protected against injury, and facilities will be afforded for its promulgation. In so far as this is done, Immanuel is confessed. When civil society, guided by christian influence, subserves the interests of righteousness, knowledge, and true religion, it is to be viewed as substantially, and really, and practically, bowing to Messiah. One form of this may be preferable to another, and the extent to which it is effected may in different places be different; but none of these forms should be disregarded. Each of them has its value. The particular shape of submission is of less importance than the substance the practical submission itself.

4. The Son of God, in our nature, is exalted as the Church's Head; and to carry forward the designs of mercy to fallen man, he is Supreme over the nations. To the nations and their rulers the Spirit of God says-Kiss the Son. He is King of Kings and Lord of Lords. National society, resting upon its own proper foundation, the law of nature, is morally obliged to hearken to the voice of the subsequent revelation of the great Prophet of God, and is called upon to beautify and perfect its system, by the many advantages which this revelation brings along with it. He is Head over all things to the church.

The friend of the Redeemer and of the rights of man will not disregard this claim. In showing it due respect his aim will not be to turn the tabernacle of God into a wordly sanctuary, nor to transform his ministers into lords of his heritage. But it is the aim of every saint, according to his place and means, to extend the benign influence of the religion of Jesus Christ over every land and every character; to carry to every habitation of man the principles of truth, justice, peace and love; nor will the sons of Zion rest till these be felt in and over the mass of the nations, in their transforming influence. The infidel does not like the truths of the gospel; the profligate hates its pure morality; and hence their rude assaults on

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