Covenanting in a National capacity is commanded. Nations are moral subjects. The Mediator is, "the Governor among the nations," "higher than the kings of the earth," "King of nations," "Prince of the kings of the earth," "King of kings, and Lord of lords." He gives nations their origin. Civil government is an ordinance of God, as well as an ordinance of man. "By me kings reign and princes decree justice: by me princes rule, and nobles, even all the judges of the earth." The Providence of God that relates to nations is directed by the Mediator. He counteracts their disobedience, and causes it to be overruled for good. He punishes them for sin. He has made known his law for the direction of men as individuals; and as the rule of the conduct of subjects, of rulers in their official capacity, and of nations in their public collective capacity.[217] In the laws that enjoin the duty of Covenanting they are not excluded. In their public character they owe to God obedience, which cannot be rendered in any other. And in these laws they are called to pledge themselves to that obedience by entering into Covenant with Him. "Be wise now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him." It has been shown that Covenanting is described as a part of the service of God. In the words, "serve the Lord," it is therefore enjoined. To kiss a sovereign is to acknowledge his dominion, and submit to his authority. This is done in Covenanting. The command, "Kiss ye the Son," therefore enjoins the service. In the passage, kings and judges of the earth are commanded to do this; and none without making an arbitrary assumption can say that they are not thus enjoined in their official capacity. Nor are the people under their authority, here unaddressed. That they are specially intended, too, appears from the promise,--"Blessed are all they that put their trust in him;" and moreover, from the language that precedes the passage.--"Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."[218] The threatenings appended, show the danger of refusing. But the same is taught besides in another passage. "Let the people praise thee, O God; let all the people praise thee. O let the nations be glad, and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth."[219] The sacred original corresponding to the first part of this portion of Scripture is not _wrong_ rendered here, but it might have been _otherwise_ rendered. The verb (in Hiphil, יודה) under the modification here employed, meaning literally, _to declare with the outstretched hand_, imports, in its most general acceptation, _to confess_. It is so rendered in the passage, "When thy people Israel be