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,--