The Way for a People to Live Long in the Land, Sermon

The Way for a People to Live Long in the Land · Sermon

THE Way for a People To Live Long in the Land that GOD Hath given them.

A SERMON Preached before His Excellency, The GOVERNOUR, the Honoured Council and Aſſembly of the Province of the Maſſachuſetts-Bay in New-England, on the 26. of May 1703. At the Election of Her Majeſties Council there.

By Solomon Stoddard, A. M. And Paſtor of Northampton.

BOSTON: Printed by Bartholomew Green, and John Allen, for Benj. Eliot, and are to be Sold at his Shop under the Weſt End of the Town-Houſe. 1703.

p. 1The Way for a People to Live Long in the Land that GOD hath given them.

Exodus XX. 12.

Honour thy Father and thy Mother: that thy dayes may be long upon the Land, which the LORD thy God giveth thee.

THE Moral Law was revealed unto men from the beginning of the World: it is probable that God implanted the habitual knowledge thereof on the minds of Adam and Eve: if ſo, this work was much of ſuch a nature, as when God taught the Apoſtles at once divers Languages, that they had never Learned. This work differs from two other ways of writing the Law on mens hearts: One is ſpoken of Rom. 12. 15. Which ſhew the work of the Law written in their hearts. This is nothing elſe but the giving of men natural Underſtandings and Conſciences, able to diſcern the difference between right and wrong. The other is ſpoken of, Jer. 31. 33. I will put my Law in their inward parts, and write it in their hearts. The thing intended is that God would give them a diſpoſition to keep his Laws.

In ſucceeding Ages God handed down the knowledge of his Laws partly by immediate revelation, partly by the inſtruction of the Patriarchs, until the time that the Children of Iſrael were come into the Wilderneſs of Sinai: at that time God publiſhed the Ten Commandments both by word of Mouth, and alſo in writing on two Tables of Stone. This Publication of the Law was attended with many awful manifeſtations of the Majeſty of God. There were thunders and lightnings, and a thick Cloud, and the ſound of a Trumpet, exceeding loud, Mount Sinai was altogether on a ſmoak, becauſe the Lord p. 2deſcended upon it in fire; and the ſmoak aſcended like the ſmoak of a furnace, Exod. 19. 16, 18.

One …aſon of this terrible appearance at the giving of the Law, was to prepare the Children of Iſrael for the Obſervation of it. They were a rude and untractable People, and needed ſuch diſcoveries of the greatneſs of God, as might make an abiding impreſſion on their hearts, and diſpoſe them to keep his Commands: But there ſeems to be another reaſon of it; which is, that though the Children of Iſrael were not under a Covenant of works, yet they were under a Legal diſpenſation of the Covenant of Grace: this diſpenſation that they were under did ſhadow forth a Covenant of works: and therefore Paul makes uſe of the threatnings and promiſes of Moſes, to ſet forth a Covenant of works, Gal. 3. 10, 12. And therefore he gives a repreſentation here of the dreadful danger of thoſe that are under the Covenant of works.

This Law is divided into two Tables, the firſt reſpects duties of worſhip unto God, the ſecond duties of love to Man. Theſe words contain the firſt Commandment of the Second Table: where you may Conſider, (1.) The Precept. (2.) The Promiſe.

Queſt. 1. Who are meant by Father and Mother?

A. Nextly natural Parents: But the words are not to be limited to them, they are particularly inſtanced in: but all Superiours are comprehended; for other Superiours are called Fathers in the Scripture: 2 King. 5. 13. 2 King. 2. 12. And there is an honour due to them, which is required in this Commandment.

Queſt. 2. What is the Honour here required?

A. That honour that their relation calls for. Reverence, Obedience, Recompence, according to the nature of the Relation. Men muſt carry towards Parents, Maſters, Teachers, Magiſtrates, ſuitably to the honourableneſs of that Station, which God has ſet them in.

Queſt. 3. What is further implyed by this Precept?

A. That Parents and all Superiours do carry ſo as to deſerve Honour. That Superiours do their duty to their Inferiours: as God don't allow a liberty to Children to carry as they will to their Parents, ſo he does not allow Parents to carry as they will to their p. 3Children. As he takes care of the Parent, ſo of the Children.

Queſt. 4. What is intended by the Promiſe?

A. 1. That Obedient Children ſhall have their lives lengthned out. This is indefinitely promiſed. The Apoſtle does ſo explain it, Eph. 6. 2, 3. Beſides it is implyed that they ſhall have ſuch outward bleſſings as ſhall make their lives comfortable.

2. That while the Rulers and People of Iſrael keep this Command, God would preſerve them in their own Land and bleſs them there: it was the manner of the Babylonian Kings when they conquered a People, to tranſplant them, and carry them into ſome other Countries. So the Ten Tribes, and afterwards Judah were carried into Captivity. But God promiſes, that while they keep this Command, it ſhall not be ſo, but he will bleſs them in their own Land. This is evident becauſe the Law was not only given to them as a rule of Life to particular Perſons, but as the Condition of a publick Covenant with the Church and Common-wealth of Iſrael, Deut. 5. 2. The Lord our God made a Covenant with us in Horeb. And God promiſes to beſtow publick bleſſings on them, in caſe this Command be kept.

DOCT. The way for a People to be Preſerved and Bleſſed of God, is for the Publick Rulers and the Ruled, to do their Duty to one another. It is a matter of great concernment for a People to be bleſſed of God: and in this way God has promiſed to beſtow it upon them. Many of the Rulers of the World do neglect to do their duty to their People; they are Tyrants, they are Oppreſſors, they are Perſecutors: & many People carry contrary to their Duty to their Rulers, they are guilty of Seditions, Inſurrections and Murmurings, and are otherwiſe faulty, ſuch carriages open a door to Ruine. But if the fifth Commandment be kept the People will be kept. It is a difficult thing for Rulers, to carry as they ought to the People, and there is difficulty in the Peoples carrying as they ought to their Rulers, but there is great incouragement to do it, ſo long as they do it God will preſerve them. While Rulers and Ruled do their duty one towards another, it is a ſign of a conſiderable degree of Religion, and a procuring cauſe of Proſperity. Their Obſervation of this Command will p. 4be their preſervation: it is not a matter of indifferency how Rulers carry to the People, and how People carry to the Rulers, Gods bleſſing or curſing of the Land does depend upon that. The abuſes that are offered unto a People by their Rulers, and the abuſes that are offered unto the Rulers by the People are deeply reſented by God. But while Rulers and Ruled do attend their relative duties, God will continue his relation to them, and be their defence; while they keep this Command, they will keep their Land, their Lives will be long on the Land which the Lord their God giveth them.

Conſider 1. God hath appointed divers Orders of men, both in the Common-wealth, and in the Church.

1. He has appointed that in the Common-wealth, ſome ſhould be Rulers, and others Ruled. It is agreeable to the light of nature that it be ſo: if there were an equality all things would run into confuſion: if there were none to Govern, there would be many to Tyrannize. If there were no Order among them, there would quickly be intollerable diſorder: Government is that which unites and ſtrengthens, and makes them move regularly: but the principal foundation of Civil Power is divine Ordination, Rom. 13. 1. The powers that be, are ordained of God. The being of Rulers is not only by divine permiſſion, but by divine precept: Deut. 16. 18. Judges and Officers thou ſhalt make thee in all thy gates. Though the perſons be appointed by man, yet their Authority is eſtabliſhed by God. The particular forms of Government are humane Ordinances; God does not confine all Nations to one particular form, there may be diverſity in forms of Government, without any affront to God: the…e be ſeveral forms, that have their conveniences and inconveniences, and if one be beſt, yet others are allowed; that matter is lef… to the appointment of men, 1 Pet. 2. 1…, 14. Submit your ſelves … every ordinance of man for the Lords ſake, whether it be to the King … Supream, or unto Governours, as thoſe that are ſent by him.

2. God hath appointed that in the Church, ſome ſhould be Rulers and others Ruled. A Church is an orde… Society, like an Army, conſiſting of Rulers and Ruled: as God …ppointed Prieſts in the Jewiſh Church: ſo he has appointed Offers in the Goſpel Church. p. 5A Church is not a confuſed body of people, but they are brought into order, and each one muſt obſerve his proper Station: It is compared to a natural body, wherein there are divers organs appointed to their peculiar Services. 1 Cor. 12. 14. and ſeq. Eph. 4. 11. God has not only appointed a Government in the Church as in the Common-wealth, but he has appointed moreover what Officers ſhall be in the Church: the perſons that ſhall be Officers he leaves to the choice of men, according to general rules: But the Offices themſelves are appointed by God; and men may neither augment nor diminiſh their power. Moſes muſt do all things according to the pattern ſhewed him in the Mount.

Queſt. What is the work of Rulers to the People?

A. 1. To do the work of their particular Office faithfully. The Government of a People is not entirely in one hand; but it is diſtributed among many: Many perſons have an hand in the Government. Some are fixed in an higher Orb, and ſome in a lower; ſome of them are Counſellors, ſome Judges, ſome Repreſentatives, ſome Juſtices; and it is every ones duty to do the work of his own Office. 2 Chron. 19. 6. He ſaid to the Judges, take heed what you do, for ye Judge not for man, but for the Lord: & ver. 11. Amariah is over you in matters of the Lord, and Zebadiah the Ruler of the Houſe of Judah for all the Kings matters. It is not the duty of one Ruler to fulfil the Office of another, but every one is bound to attend the work of his own Office. They do not diſcharge their duty by complaining one of another, but by fulfilling their own work. Col. 4. 17. Say to Archippus, take heed to the Miniſtry that thou haſt received of the Lord, that thou fulfil it.

2. To be good examples to the people. Rulers are Leaders, and their actions are preſidential. They may not pull down with one hand, what they build up with the other: The practices of Rulers have a great influence as well as their Laws; Rulers teach others as well by their Converſation, as by their Laws and Sentences. Good Carriages in men of Publick Place, do ſtir up others to imitation; their good carriages make others fear to carry badly, and ſometimes to love to carry well; but if the head be ill, the whole p. 6body will be out of order. The ill behaviour of Rulers is greatly Infectious; bad examples in ſuch imbolden others to carry badly: bad examples in ſuch draw and invite others to carry badly; bad examples in ſuch, are made an apology for others that carry badly: Bad Carriages in ſuch, make them to loſe much of their Authority.

Queſt. What is the Duty of People to their Rulers?

A. 1. To ſubmit to their Government. The people muſt not Over-rule their Rulers. 1 Pet. 2. 13. Submit your ſelves to every Ordinance of man for the Lords ſake. Heb. 13. 17. Obey them that have the Rule over you, and ſubmit your ſelves: People muſt ſubmit to the Laws and Orders of Rulers, they muſt ſubmit to the Sentences of Rulers, they muſt ſubmit to the Taxations of Rulers: all Diſobedience and Seditious Practices are contrary to the duty of the people: Sheba was a Rebel, when he ſaid, To your Tents O Iſrael. Dathan and Abiram were Rebels, when they ſaid, We will not come up. Numb. 16. 12. When Corah and his Company gathered themſelves againſt Moſes and Aaron, they took too much upon them, Ye take too much upon you, ye Sons of Levi, Numb. 16. 7.

2. To Aſſiſt and Encourage them. They muſt ſtrengthen their hearts, and ſtrengthen their hands; they muſt aſſiſt them with their prayers, that they may obtain help from God for them: they muſt aſſiſt by information; wickedneſs may quickly over-run a Land, if the people are not careful to inform Rulers; they muſt aſſiſt them with their Purſes, they muſt ſupport the Government, and when there is need they muſt aſſiſt them by force; a ſpirit to deſert Rulers, and a ſpirit to murmur againſt them, are very repugnant to the duty of the people. Take here two Cautions.

1. There be other ſins that bring Calamity beſide the miſcarriages of Rulers and Ruled about their mutual duties: the Condition of the Covenant is univerſal Obedience unto the Commands of God. So that if Rulers and Ruled do attend their relative duties, yet upon the account of other tranſgreſſions, God may bring Judgments. Let Rulers and Ruled carry never ſo well to one another, that is no ſecurity to the Land that they ſhall have no p. 7Calamity: all …iſible Diſobedience does expoſe unto the Judgment of God: a People have no liberty to break any of the Commandments of God without puniſhment. Gods Covenant gives no toleration of ſin, Deut. 6. 25. It ſhall be our righteouſneſs, if we obſerve to do all theſe Commandments. If a People manifeſt a ſpirit of Pride, or Worldlineſs, or Unbelief, they lay themſelves open to Judgment.

2. Leſſer failings of Rulers and Ruled about relative duties will not bring ruine upon a People. Gods way is to proportion his diſpenſations to the carriages of his People: though the proſperity of a People does much depend upon the keeping of the fifth Commandment, yet there may be ſome leſſer failures in this matter and yet a People continue to be a proſperous People, Pſa. 130. 3. If thou Lord ſhouldſt mark iniquity, O Lord who could ſtand? There may be ſome Obedience to the fifth Commandment, yet a People be very miſerable: there may be ſome diſobedience to it, and yet a People be very happy. There were failings in the days of Aſa, Jehoſhaphat & Hezekiah, yet Judah enjoyed much of Gods preſence: leſſer defects will not make a breach between God and his People.

The Reaſons of the Doctrine.

While Rulers and Ruled do their duty to one another the Covenant will be kept as to the ſubſtance of it: if they keep the fifth Commandment, they will keep every one of the Commandments: the fifth Command is an hedge about the reſt. Let Rulers and Ruled doe their duty one to another, and that will keep them from all ſorts of heinous tranſgreſſions againſt the firſt or ſecond Table of the Law: if Rulers be remiſs in their work, that Opens a door to a world of Wickedneſs, iniquity will break in like a flood upon a People: as when there was no King in Iſrael, every one did what was right in his own eyes: or if the People be head-ſtrong and will not ſubmit to Government; they will quickly caſt off the Government of God and take a Licentious liberty: but ſo long as Government is duly managed by Rulers and ſubmitted to by the People, the ſubſtance of the Covenant will be kept.

1. Much Sin will be prevented. The making of good Laws and Orders, and faithful adminiſtration of Juſtice, prevents abundance of p. 8iniquity: the puniſhing of One tranſgreſſion may prevent an hundred tranſgreſſions. If tranſgreſſions were not puniſhed, men would be bold to commit iniquity; the great deſign of humane puniſhments is the prevention of ſin: that Iſrael may hear and fear and doe no more ſo wickedly. Abundance of men would carry badly if they durſt: Rulers are a terrour to evil works, Rom. 13. 3. So the faithful Preaching of the word is a great means to prevent iniquity: it awakens the ſparks of light that are in the Conſciences of men: it ſtirs up a principle of Grace where it is: and a principle of natural Conſcience where there is no Grace. Rulers have Opportunity many ways to diſcountenance ſin; and thereby to give a check to mens corruptions: the holding the reins of Government ſtrait, bridles men in and reſtrains them from much evil.

2. Much of that Sin, which is committed by particular Perſons, will not be imputed to the Land. Under the beſt Government, many times there will be a breaking out of ſin, though Rulers and People do what they can to prevent it, yet particular perſons will be guilty of flagitious crimes. But if the People doe their duty to inform Rulers, and Rulers theirs in bearing a due teſtimony againſt them▪ theſe are not the ſins of the Land; God don't charge theſe ſins upon the Country: the Country is not guilty of the Crimes of particular Perſons, unleſs they make themſelves guilty; if they countenance them, or connive at them, they make themſelves guilty by participation: But when they are duely witneſſed againſt, they bring no publick guilt. Deut. 13. 5. So ſhall thou put away evil from the midſt of thee.

U S E. 1. See hence that it is matter of great concernment to a Land to have Godly men, to be Rulers in the Common-wealth and in the Church. Holineſs alone will not ſit men for place of power, but yet it is a very neceſſary qualification: Holineſs is no inſignificant quality in a Ruler, neither is it a meer Ornament to a Ruler: but it is needful to the welfare of a People, Exod. 18. 21. Thou ſhalt provide out of all the People able men ſuch as fear God. Rulers need to be Godly for the Salvation of their own Souls, Rulers need to be Godly for the welfare of the People that are under them. It muſt be acknowledged p. 9that Perſons that are not truly Godly, may be Serviceable in a publick Office: but other qualifications do no better ſupply the want of holineſs, than a wooden Sword does ſupply the want of a Sword of Steel. Godlineſs is a more durable principle: moral qualifications may wear out in time: if mens corruptions are but chained up, they may be ſet at liberty again: if the unclean ſpirit be gone out of a man, yet it may return again: Godlineſs is of more univerſal uſe, then other qualifications. Reſpect to reputation and a deſire to pleaſe the People, may help in ſome particular caſes, but Godlineſs does more directly & univerſally, ſtir up Rulers to do their duty: Godlineſs will preſerve Rulers from running into both extreams: Godlineſs does more powerfully prevail to make them do their duty, then other qualifications: Godlineſs will prevail over ſuch temptations, as will prevail over other qualifications: Godlineſs urges men to their duty upon higher conſiderations, than other qualifications do: Godly men will not be eaſily flattered, nor eaſily frighted out of their duty: Godlineſs makes Rulers to be like Solomons brazen Pillars, which he called Jachin and Boaz: Godlineſs is powerful to excite to duty; powerful to vanquiſh temptation: Godlineſs is more powerful to perſwade than any Rhetorick, more powerful than the intreaties of friends: Godlineſs makes men rule their own ſpirits; it over-rules fears, it over-rules carnal deſires, carnal hopes, carnal paſſions. The work of a Ruler us to carry holily in his place; and holineſs is needful to make him carry holily. He that ruleth over men muſt be juſt, ruling in the …ear of God, 2 Sam. 23. 3.

Eſpecially it is needful they ſhould be holy upon theſe three accounts.

1. That they may advance and promote Religion. It is the duty of Rulers not to tolerate Religion only, but to encourage & advance it; and holy men will be the beſt friends to Religion. Holineſs makes men love Religion; Holineſs makes men hate that which is contrary to Religion: a great part of holineſs lies in Religion: if men be Godly they will be Enemies to Hereſy, Superſtition and Prophaneſs. Godlineſs will make men concerned for the intereſt of Religion: Godlineſs will make men zealous for the truths of God, & zealous for the p. 10Worſhip of God; if men be godly, they will be careful that God …e honoured, they will be careful that means be uſed to make men godly, and to comfort thoſe that are godly. Religious Principles, and Religious Practices ſuit a godly heart. Others may advance Religion for vain glory, from fear, from the workings of natural conſcience; theſe will do it out of love: Such men will be Nurſing Fathers to the Church. Thoſe men that fear God, will promote the fear of God in the Land. If Saul do ſomething to advance the Worſhip of God, David will do more; if Jehu do ſomething, Jehoſaphat, Hezekiah, Joſiah will do more. Jehu had a mind that Jonadab ſhould ſee his zeal for the Lord, but all Iſrael might plainly ſee that he wanted zeal for the Lord.

2. Holineſs is needful, that Rulers may ſuppreſs ſinful practices. The Angel of the Church of Epheſus could not bear them that were evil. If men be indeed Godly, they will be afraid of the Judgments of God, becauſe of the ſins of the Land, and labour to ſuppreſs them. Holy Rulers will be reforming Rulers, Holy Rulers will be no Enemies to Reformation: Holy men will not be indifferent about Reformation; they will be careful to prevent ſin, and faithful to puniſh ſin: that which is contrary to holineſs, is contrary to the ſpirit of holy men: Holineſs will make men careful to find out what is provoking to God, and careful to ſuppreſs it. Holy men look upon ſinful practices not only a diſhonour to God, but the very things that do undermine the peace and Welfare of the Land: The Corruptions of a people are like diſeaſes in the natural body; and holy Rulers, like careful Phyſicians, will labour after a cure. Holineſs in Rulers makes them to be men of zeal, and men of courage for the ſuppreſſing of ſin. Job. 31. 34. Did I fear a great multitude, or did the contempt of families terrify me, that I kept ſilence, and went not out of the door.

3. Holineſs is needful, that men may do that which is juſt between man and man. When there is no temptation, unholy men may do that which is juſt; but when there is temptation, holineſs is a great help to juſtice. Some men favour the Plantiff, to bring griſs to their mill; but holy men will look on Plantiff and Defendant indifferently: p. 11Holineſs teaches men to ſhake their hands from holding of bribes: Holineſs makes men act like Levi, who did not acknowledge his Brethren, nor know his own Children. Deut. 33. 9. Friendſhip draws love, Greatneſs ſtirs up fear, Poverty ſtirs up compaſſion, and theſe affections are ſnares: but holineſs will deliver men from them, they will rule juſtly that rule in the fear of God, 2 Sam. 23. 3.

USE. II. See from hence what Diſpenſations to expect from the Hand of God. We have had a great deal of ſorrow, ſome that are not very Young may ſay, as, Pſal. 90.9. All our dayes are paſſed away in thy wrath; and we could be glad to ſp…d the reſt of our dayes in proſperity: But we may judge how it will be for the time to come, by the carriage of Rulers and Ruled towards one another: if they do their duty one to another, God will preſerve and bleſs the Land; if they neglect it, they do it at their peril. If Rulers do not their duty, God will plead the cauſe of the people; if the people do not their duty, God will plead the cauſe of the Rulers; if neither Rulers nor Ruled do their duty, God will vindicate the Rule.

1. If Rulers be careleſs in promoting Religion and Morality, God will puniſh the Land. Rulers are to be keepers of both tables; and as they muſt practice Religion and Morality themſelves, ſo they muſt take care that the people do it; they muſt uſe all proper means, for the ſuppreſſion of Hereſy, Prophaneſs & Superſtition & other Corruptions in Worſhip; it was the great commendation of Hezekiah, Joſiah, and Nehemiah that they were careful in this matter; ſometimes Rulers through ignorance do countenance ſuch Doctrines, and Worſhip, as are croſs unto the Word of God; ſometimes their hearts are ſo taken up about other concernments and injoyments, that they neglect the promoting of Religion; ſometimes they want zeal in the cauſe of God, and chuſe rather to live quietly, then to be at the trouble to rectifie ſuch things as are amiſs; ſo though ſomething be done for the redreſſing of moral evils, yet not ſo much as might and ought to be: So if Miniſters in their places are ſlighty, and don't lay out themſelves according to expectation, p. 12for the promoting of Piety and Morality: this is a matter of controverſy. The houſes that Solomon built for Aſhteroth & Chemoſh, brought his own houſe out of repair. Jeroboam ſet up golden calves, but God broke his Family to pieces, with a rod of Iron. Nor only the Idolatry of Ahaz and Menaſſeh, but the Luke warmneſs of Amaziah and Uzziah were nauſeous unto God. The careleſsneſs of Gallio in the matter of Religion, and the double diligence of the Phariſees for the Traditions of their Fathers, were both offenſive unto God. Breaches of the firſt Table ſhall be puniſhed: Hoſ. 8. 14. Iſrael hath forgotten his Maker and buildeth Temples; but I will ſend a fire upon his Cities and it ſhall devour the Palaces thereof. And breaches of the ſecond Table ſhall be puniſhed: Hoſ. 9. 9. They have corrupted themſelves as in the dayes of Gibeah, therefore will he remember their iniquity and viſit their ſin.

2. If People be headſtrong and will not be reclaimed by ſuitable means, that will bring Judgment. Aaron ſays to Moſes, thou knoweſt this People, that they be ſet on miſchief. Sometimes a People are grown ſo untractable, that good Preaching, and the ordinary courſe of Juſtice will not reſtrain them from their ſins. Hoſ. 5. … They will not frame their doings to turn unto the Lord, the ſpirit of Whoredoms is in the midſt of them. Sometimes a People are ſo tainted with corrupt affections, that let Rulers do their uttermoſt, their is no keeping them in Order: Joſh. 24. 19. Joſhua ſaid unto the People, ye cannot ſerve the Lord. Sometimes the body Politick is full of bad humours, that all its Phyſitians are not able to perſerve it in an healthy eſtate. God ſent many Prophets to Iſrael, but they made their hearts like an Adamant: the Sons of Zerujah were too ſtrong for David. Sometimes the iniquities of a Land riſe up like a flood, and men will not bear to be reſtrained; then God whets his glittering Sword and his hand takes hold of Judgment; Numb. 24. 3. Iſrael joyned him to Baal Peor: v. 9. Thoſe that dyed of the Plague were Twenty and four thouſand.

USE. III. Hence ſee that great care ſhould be taken of the Education of ſuch as are deſigned for Publick Service. Indeed great care ſhould be taken of the Education of all Young perſons, but eſpecially of p. 13ſuch as are to be Leaders in Church or Common-wealth: It was a great advantage to the Sons of the Prophets, that Samuel was appointed over them, and that in after-times, they were under the Tuition of Elijah and Eliſha. The Colledge has been a great bleſſing to the Country, and if due care be taken it may be ſo ſtill. Indeed no Education is ſufficient without Gods bleſſing; but however great care ſhould be taken, that ſuch perſons may have a good foundation of Learning; ſo likewiſe that they be not tainted with any Heterodoxies, and that their hearts may be ſeaſoned with the fear of God. Places of Learning ſhould not be Places of Riot and Pride: wayes of profuſeneſs and prodigality in ſuch a Society, lay a foundation of a great deal of ſorrow; fond and proud Parents ſhould not be ſuffered to introduce evil cuſtomes; 'tis not worth the while for perſons to be ſent to the Colledge to learn to Complement men, and Court Women; they ſhould be ſent thither to prepare them for Publick Service, and had need be under the over-ſight of wiſe and holy men. We read in the 1 Sam. 19. 20. Of the Prophets Propheſying, and of Samuels ſtanding as appointed over them.

If there be not due care taken, one of theſe two things are like to follow: Either,

1. That perſons will not be improved in Publick Service, after Parents have been at great expence to bring them up. It is an heavy thing to many Parents to beſtow Accademical Education on their Children, and as it is ordered, it is a great deal heavier than it needs to be; the whole Family is fain to pinch that they may go through with it: And it is a great diſappointment, when after all, the perſon is laid aſide as unworthy of improvement; the Money might have been ſpent to far greater advantage, in another way: But this is a private calamity, the next is publick.

2. Or elſe perſons will be improved that are tainted with evil habits. I readily grant, that what Errors ſoever there be in the way of mens Education, God may in Sovereign mercy preſerve ſome from being tainted, and recover others that are tainted. But if due care be not taken of the Education of ſuch, it is without queſtion, that many will be improved, that are tainted with ill properties. Churches muſt take up with ſuch as they can get, that that is wanting cannot be numbred: And ſome men by intereſt and religious ſhews, will get into improvement, that are not very fit for it, this will prove an undoing thing unto the Land. Pride and looſe carriages in ſuch perſons, will be as infectious as the Plague. I know there are difficulties in the way of p. 14Settling the Colledge, but it were better for the Country to wade through them at the firſt opportunity, than to expoſe our ſelves to thoſe Calamities, that may come upon us, for want of a good Settlement.

U S E. IV. Of Exhortation, To Rulers and Ruled, to do your Duty to One another. You profeſs a deſire of the Proſperity and Happineſs of the Country: and we have reaſon to deſire it eſpecially upon theſe two Account; One is, becauſe we are the Lords People: A People planted in this Wilderneſs upon the Account of Religion, and have been ſignally owned by God, and had many tokens of his preſence. The other is, the Intereſt that we have in the Land: for our Own ſake and the ſake of our Children, our Kindred and our Acquaintance. We have reaſon to deſire its Welfare. David ſayes, For my Brethren and Companions ſake I will ſay, Peace be within thee, Pſal. 122. 8. Joab makes uſe of theſe two Arguments, 2 Sam. 10. 12. Let us play the men for our People and the Cities of our God. Let us upon theſe two Conſiderations ſeek the Proſperity of the Country. And in Order to it, Let Rulers and Ruled do their duty one towards another. There may be many ways of Prudence propoſed, to advance the Wealth and Safety of the Land, but this is a ſpecial means to promote our Happineſs: L… the fifth Command be kept, and your Lives will be long in the Land which the Lord our God giveth you.

Particularly 1. To Rulers in the Common-wealth. Let me direct my Speech to Your EXCELLENCY, the Honoured COUNCIL, and the reſt of the Gentlemen of the General Aſſembly, together with others who hear a part in the Government; Do Your Duty to the People. And ſuffer me to remember you of a few Rules.

1. Be good Examples. You muſt be Examples of Piety, Humility, Sobriety, Chaſtity, and all vertuous carriages. Good Examples teach men their duty, good examples ſtir up thoſe ſparks of light that are in the Conſciences of other men, good examples provoke to emulation; and it is eſpecially needful for Rulers to give good examples. Holineſs in Rulers is like a precious ſtone ſet in gold, their Dignity ſets it off with greater luſtre: Holy Carriages in Rulers make the people honour them; they can't but honour ſuch in their hearts: Holy Carriages in Rulers make the people fear them: Holy Carriages in Rulers have a magnetick vertue to draw others to do the like. People will follow their example, that they may be like them, and p. 15that they may be liked by them. When Rulers give good examples, men cannot make their carriages to be an argument for the lawfulneſs of their ſinful ways; they cannot take occaſion from their carriages to be bold to ſin. Good Examples in Rulers bring good carriages into credit & into faſhion: Good Examples in Rulers are a comfort & confirmation to them that are good, and a bridle to them that are evil: Holy Examples in Rulers prevent their reproach; when others carry badly, men can't ſay their Rulers harden them; when men commend you for your skill and knowledge, they will have no occaſion to ſay, what pitty is it, that you don't carry well; when you puniſh other men, they can't ſay, you have more need to look at home.

2. In promoting men to Place of Power, have a ſpecial reſpect to Godlineſs. You don't certainly know who are Godly, but you muſt be careful to promote thoſe that appear to be ſuch: Godlineſs alone is not a ſufficient qualification for rule, but it is one principal thing to be reſpected. If Wealth alone would fit men for Rule, Nabal would have been a fit man; if Parentage alone would fit men, the Sons of Samuel would have been very ſuitable perſons. Men that are of looſe Converſation are not fit for the honour of Government: Honour is not ſeemly for a fool. Thoſe men are not to be advanced to Place, that are not fit to do the work of their place: Artificers make uſe of ſuch tools as are proper for their work: They that break Laws are not fit to be truſted with the Execution of Laws. Men had need be careful into whoſe hands they put the Sword of Juſtice, men that can't rule themſelves, are not fit to rule others; it is well for the World, that he that has the Supream Power over all, is Holy and Righteous; and it would be better for the World than it is, if Inferiour Rulers were all like him. Rulers are called Gods, and it is pitty that they that are like him in Power, are not like him in Holineſs alſo. 2 Sam. 23. 3. He that Ruleth over men, muſt be juſt, Ruling in the Fear of God. If Good men be ſo ſcarce in the Country, that there is a neceſſity of Chooſing bad men to place of Rule, the condition of the Land is to be lamented.

3. Do not lay unneceſſary burdens on the People, yet be willing to Expend what is neceſſary. When People are put to unneceſſary charge, they are Oppreſſed, and when they are Oppreſſed they are abuſed: it is directly contrary to the Office of Rulers, to lay heavy burdens on the People: One great part of their Office is to redreſs the Injuries of others: a People are in a bad condition, when they that ſhould be Bullwarks to them to preſerve them from the Injurious carriages of others, are Pillaging of them themſelves: When their Shepherds prove like Evening p. 16Wolves. If the Country were Richer than it is, yet it were an abuſe to put them to unneceſſary charge: But yet you may not decline any neceſſary Expence: What is neceſſary for the ſafety of the Land muſt be laid out. The Common-wealth of Carthage and the Empire of Conſtantinople, were loſt through the Penuriouſneſs of the People. So what is needful for the Support of the Government muſt be laid out. I judge a Governour may live more happily here, though his Maintenance be not altogether ſo great than in any other of the Engliſh Plantations in America, becauſe of the advantage of good Society and Spiritual Opportunities; yet it is very fit that the Governour ſhould be Honourably Supported. The GOVERNOUR'S work is Great and his Power is Great, and his Encouragement ſhould be proportionable: it would be a Temptation to moſt men, to have a great Title, if their income did not hold ſome proportion. Men ſpend a great deal for their own honour; more than half of many mens Expences is for their honour; men ſpend a great deal that they may have honourable Houſes, honourable Houſhold-ſtuff, have honourable Apparel, keep …n honourable Table, and it is very meet that in Maintaining the Governour, they ſhould have a reſpect to the honour of the QUEEN, and the honour of the Country. The managing of the Government with Fidelity and Wiſdom, does ſo much conduce to the Welfare of the People, that they may well afford a Liberal Maintainance as a reward of it. Let not the Governour fare the worſe, for being Born and Bred among us. I hope that will be done, that will cut off all Occaſions of jealouſy, and manifeſt a Spirit of hearty Love, and oblige unto reciprocal acts of love.

4. Labour that ſuch things as are Provoking to God may be Reformed. God has had a great Controverſy with the Country for many years; the Judgments of God have diminiſhed the Country, and have impoveriſhed the Country. I do judge that a third part of that income, that the Country has had or might with an ordinary bleſſing have had, theſe Forty years, has been taken away by the Judgments of God. There is therefore great need that you ſhould Labour in the Work of Reformation. Labour then to Reform the Prophaneſs, the Pride, and Senſuality of the Land: there have been ſeveral attempts that way, but they have had a miſcarrying Womb. Attempts for Reformation, have been like attempts to find the Philoſophers Stone. Indeed it is a matter of great difficulty to bring the Country to Reformation. We are much to ſeek what ſhould be Reformed: Sinful practices have not only got power over mens Affections, but over their Underſtandings alſo. p. 17That which ſome count Sinful others count indifferent; that which ſome count Sinful others count Duty: there is a miſt before the eyes of men: men put darkneſs for light and light for darkneſs, Iſa. 5. 20. It is pretty much with us as it was in Corinth, where every one …d a …, had a Doctrine, had a Tongue, had a Revelation, had an Interpretation, 1 Cor. 14. 26. Yea many mens carnal intereſts, lead them to oppoſe Reformation. Some men make a gain of the Sins of the Land. Yea many People are very dull to advance Reformation; it is a troubleſome work and attended with a great deal of Temptation: but yet there is a neceſſity of Reforming in order to our Peace with God. Keeping a Faſt Day now and then will not ſerve the turn: Reformation is the condition of the Publick Covenant between God and the Land; and it is, your Duty to lead in it: it is not enough to Wiſh for it and Pray for it, but you muſt improve your Power that way. It was ſaid to Ezra, Ezra 10. 4. Ariſe for this matter appertaineth unto thee. So I muſt ſay to you: You may do a great deal to bring the Country to an outward conformity; and if you cannot effect ſo much as you would, you may undoubtedly effect that which is conſiderable: the People of the Land are not ſo Stubborn, but that if Rulers would heartily joyn, they might prevail much, but if you ſhould not, God would ſay of you as of David in another Caſe, 2 Chron. 6. 8. Thou didſt well in that it was in thy heart.

2. To the Miniſters.

1. Labour after the Saving Converſion of men. The People among whom we live are already Converted to the Profeſſion of the Goſpel: Labour after their ſincere Converſion. It is to be lamented that many men are grown ignorant of the doctrine of Regeneration. Some take Baptiſm for Regeneration, ſome think that men may be Regenerate, without any antecedent Preparation. It muſt be your principal care to help forward mens Regeneration. Regeneration is neceſſary to Salvation, Joh. 3. 3. Reſtraining Grace is not ſufficient in order to eternal life; yea there muſt be a good meaſure of inward Piety, in order to the reforming of the Land: if there be not, a people may Reform in a pang, but they will return to their vomit again. Pſal. 78. 37. They were not ſteadfaſt in his Covenant: if they do reform ſome particular ſin in an abiding way, as the Jews did, the ſin of Idolatry, after the Babyloniſh Captivity, yet there will not be a general Reformation without it. If there be not a pretty deal of p. 18real Piety in the Land, neither regard to reputation, nor the ſafety of their Souls will make them carry well: if the Country ſhould have many Judgments, that would not bring an Unconverted People unto Reformation, Judgments will ſooner deſtroy the Bodies of men and the Eſtates of men, then their Luſts; it is an eaſier matter to break the bones of men, then the hearts of men. Pharaoh had ten Plagues, but they did not cure him of the Plague of his heart. Yea if the Country ſhould Covenant to walk in Gods ways, yet they would not do it. The People were forward to Promiſe in Moſes's time, but God ſaid, O that there were ſuch an heart in them, Deut. 5. 29. They were forward to Promiſe in Joſhua's time, but he tells them, they cannot ſerve the Lord, Joſh. 24. 19. Unleſs God give a new heart, the Co… try will not reform, Ezek. 36. 26, 27. Therefore labour in this matter, by warning, directing, ſearching them, that they may ſavingly turn unto the Lord.

2. Don't take up Principles upon truſt. The Judgment of wiſe men is a probable argument, and all ſorts of men, when it makes for them, do make uſe of it: but we may not depend upon the judgment of men; it is not ſufficient to prove a thing to be a ſin, to be lawful, to be a duty that men ſay ſo. Some are apt to depend upon the judgment of men, under a notion that they are Wiſe and Learned: ſome under a notion that they have much of the preſence of God: But we may not depend upon the judgments of men that are Dead, neither may we depend upon the judgments of men that are alive; we may not depend upon the judgment of ſingle men, neither may we depend upon the judgment of Societies of men. There are two ways that men depend upon the judgments of men, One is when they eſpouſe an opinion becauſe men are of that judgment, that is the preponderating conſideration, and that which over-ballances that which is ſaid againſt it: they have little to ſay for it, others have much to ſay againſt it, but this turns the Scale with them, that ſuch men ſay ſo. There be many men that can't tell how to take pains to ſearch the Scripture, that is a matter of labour and difficulty to ſearch out the truth, and they had rather take things upon truſt. The other is when men eſpouſe an Opinion, becauſe others judge it is the meaning p. 19of ſuch and ſuch Scriptures; ſome men think they do not depend upon the judgment of men, but upon the word of God; & they can alledge ten Scriptures for their Opinion. If they did know that to be the meaning of the Scripture, they would ſay true, but it may be they don't know that to be the meaning of one of thoſe Scriptures: but they depend upon mens interpretation of them; and the meaning of them is utterly perverted: we muſt take no Principles upon truſt from men, Iſa. 8. 17. To the Law and to the Teſtimony. It coſt the young Prophet dear that he took a liberty upon truſt from the Old Prophet of Bethel, I King. 13. 23, 24.

3. Don't comply with the Vanity and Luxury of the Age. We live in a corrupt age, and multitudes of men take a licentious liberty, in their Drinking and Apparel, and Company, and Recreations, and Unſavoury Diſcourſes; and Miniſters living in an infectious air, are in danger to be infected alſo, & they & their Families are ready to be carryed away with the diſſimulation: this proves a great temptation; ſometimes it works upon the Miniſter, makes him to wave diſcourſes about thoſe things; and if he do bear a Teſtimony againſt ſuch things, the People lay little weight upon it, they think it is ſpoken diciscauſa, the Miniſter can coin ſome diſtinction to vindicate himſelf, but the People cannot underſtand it: if the Miniſter take too much liberty, the People will take more, many of them will venture farther than he, let him venture as far as he dare: if the People judge his practice warrantable, they will imitate it, if unwarrantable they will be ſcandalized: 1 Tim. 4. 3. Be thou an example to the believers, in word, in converſation, in charity, in ſpirit, in faith, in purity.

4. Keep the Worſhip of God pure. Confine your ſelves to that Worſhip and thoſe Ordinances, that God has inſtituted: Mens additions will not perfect Gods inſtitutions: all additions to inſtituted Worſhip are Corruptions. When men take upon them to add to the worſhip of God, it may be ſaid to them, who gave you this Authority: God don't leave it to the wit of man to deviſe ways of worſhip: it is not fit that ſuch Power ſhould be put into the hands of men, as to appoint what worſhip God ſhall be contented with and accept: Men in taking ſuch power, take upon them to rule God. p. 20Will-worſhip is corrupt Worſhip. Col. 2. 23. Moſes was not allowed to vary an hairs breadth from the inſtitution. Heb. 8. 5. that is a condemnation of any thing in Worſhip, that it is deviſed by men, 1 King. 12. 33. He offered in the month which he deviſed of his own heart. No man is able to bleſs any Ordinance to the good of mens Souls. One great end of ordinances is mens Spiritual Edification: And it is great boldneſs for men to appoint God in what way he ſhall give forth ſpiritual bleſſings: Yea, God will not bleſs, but will blaſt the inventions of men: Mat. 15. 9. In vain do they worſhip me, teaching for doctrines the commandments of men. All additions of mens invention, do defile and take away much of the Efficacy of Ordinances.

3. To the People: Carry to your Rulers according to your Duty.

1. Don't murmur againſt them. The Children of Iſrael often fell into this ſin, and they ſmarted for it. 1 Cor. 10. 10. Neither Murmur you as ſome of them murmured, and were deſtroy'd of the Deſtroyer. Moſes and Aaron were as good Leaders as a people could deſire, yet they could not eſcape the ſcourge of the tongue: then men murmur againſt Leaders when they complain of them without cauſe▪ though they think with Jonah, that they do well to be angry. Sometimes they complain of Rulers, when there are neceſſary burdens laid upon them, and ſometimes when they have not ſucceſs, though Rulers are not in fault: ſo they murmur when they complain more than they have reaſon to do; when they aggravate the failings and miſtakes of Rulers beyond meaſure: they murmur alſo, when in their complaints, they talk rudely and rebelliouſly: theſe murmurings are the froth of a diſcontented ſpirit; Murmurers are like the raging Sea, that caſts forth mire & dirt: Murmuring weakens the hands of Rulers, is a preparation for Sedition, and a degree of Rebellion: Murmurers pretend to be great ſufferers, but be ſure, they are great Sinners: Theſe are murmurers, complainers, walking after their own luſts, Jude 16. Men that murmur againſt their Rulers, ſhew an unruly and ungoverned ſpirit. When men murmur againſt their Rulers, it is no wonder if God p. 21plead for them by his Judgments, if Rulers miſs it, it is better to tell them humbly of it, and to bewail it before God, then to make a noiſe and uproar about it, inflaming one anothers ſpirits.

2. Aſſiſt your Rulers. It is impoſſible for Rulers to keep a people in order without their help: the Rulers are but few in compariſon, and the Ends of Government will never be anſwered without the aſſiſtance of the People. Military Officers may as eaſily vanquiſh Enemies without the aſſiſtance of their Souldiers, as Rulers in the Common-wealth can keep a people in order without their help; he ſays to Ezra, We alſo will be with thee, be of good courage and do it, Ezra 10. 4. There are two ways in ſpecial, wherein the people are to aſſiſt their Rulers: One is, by Governing their own families well; if Family Government be neglected, a people will grow wicked, notwithſtanding the faithful endeavours of publick Rulers: Good Government in Families does much facilitate the work of Publick Rulers; if Families be not well Governed, a Country will be filled with wickedneſs. If Children be not taught at home, they will not profit much by publick teaching; if they be not well governed at home, the burden of Rulers will be intolerable: Errors in the firſt concoction, will not be mended in the ſecond; if we have rude families, we ſhall have a rude Country: but if perſons be well trained up in families, Publick Rulers will not have ſo much trouble with them. Prov. 22. 6. Train up a Child in the way he ſhould go, and when he is old, he will not depart from it. Another way of aſſiſting Rulers, is by informing of ſuch miſcarriages as Rulers muſt witneſs againſt. Sometimes people are very backward to do their duty that way; in ordinary caſes if they can bring Offenders to repentance privately, they do their duty; but they neither do that, nor make thoſe in Authority acquainted with it; they are unconcerned about the honour of God, and reformation of the Land, they are loth to anger men, cannot abide to give themſelves trouble; are afraid that others will complain of them, and ſo they neglect their duty. Abundance of wickedneſs, Swearing, Drunkenneſs, and Sin goes unpuniſhed, becauſe people neglect to give information to Rulers: Some p. 22things are ſecret becauſe men cannot inform; theſe do not bring guilt upon the Land: Other things are ſecret, becauſe men will not inform.

3. Be not cauſeleſly jealous of your Rulers. Some men pretend to be wiſer than others, and they throw out hints of bad deſigns, and many times thoſe things will ſpread like a grangreen among the people; one would think they were troubled with the ſpleen, and over-run with melancholly: If they would ſet their reaſon on work, they might free themſelves from ſuch jealouſies. If a man will ſuſpect that the Stars will fall, who can hinder him: but men do ill when they give way to ſuch a ſpirit. 1 Cor. 13. 5. Charity thinketh no evil: Cauſeleſs jealouſies are injurious; ſuch things are a great provocation to men of honeſt intention; ſometimes they do exaſperate, and ſometimes they do diſcourage the hearts of Rulers: by ſuch practices, people throw themſelves into temptation, they diſturb their own ſpirits, and make themſelves uneaſy under the Government. So if people entertain jealouſies of their Miniſters, that they deſign to introduce corruptions in the Churches, they will grow troubleſome and vexatious: it is an ill ſpirit when mens actions are fair to accuſe them of bad deſigns; they act the part of Sanballat, faining things out of their own hearts, Neh. 6. 8.

USE. V. It is a great mercy when God does prepare the hearts of Rulers and Ruled to do their duty to one another. If they do their duty, they will prevent many Judgments, if they do not; they will bring Judgment. Therefore it is a great mercy, when God does prepare them to do their duty; if they be not prepared to do their duty, they will not do it; there will fall out a multitude of occaſions, to make them neglect their duty. If they be told of their duty, and urged to do it, yet they will not do it; if they be not prepared to do it: if they ſuffer much for the neglect of their duty, they will not do it, if their hearts be not prepared. If the hearts of a people be prepared, they will do their duty, though it be attended with much p. 23difficulty. So in Hezekiahs time, They cleanſed the houſe of God ſuddenly, and offered up many oblations, becauſe God had prepared the People, 2 Chron. 29. 36. So if God prepares the hearts of Rulers and Ruled to do their duty to one another, they will do it.

There are two ways eſpecially by which God does prepare them to do their duty.

1. … giving tender Conſciences unto them. There is a two-fold tenderneſs of Conſcience; there is a legal tenderneſs of Conſcience from the illumination of mens natural Conſciences, whereby they are afraid to do any thing that may bring down the wrath of God. And there is a gracious tenderneſs of Conſcience, from the Sanctification of the heart, whereby men are not only afraid of Judgment, but of doing any thing that will be a diſhonour unto God: Both of theſe are uſeful, eſpecially the latter: and the more there is of it the better it is: this makes men afraid to do any thing that they know to be ſinful; this makes men afraid to do any thing that they ſuſpect to be ſinful; a tender Conſcience is a ſpur to ſtir men up to their duty, and as a bridle to reſtrain men from evil. If the Conſciences of Rulers be tender, that will help them againſt all ſorts of temptation: if they have provocation, yet they will not dare to neglect their duty. Joſeph had been provoked by his Brethren, but he ſays to them, Fear not I will nouriſh you and your little ones, and he comforted them and ſpake kindly to them, Gen. 50. 21. If they have opportunity to make a prey of other perſons, they wont do it. Job would not lift up his hand againſt the Fatherleſs, when he ſaw his help in the gate; for deſtruction from God was a terrour to him, Job 31. 21, 23. If their Conſciences be tender they will do their duty, though they expoſe themſelves to danger. Job 31. 34. Did I fear a great multitude, or did the contempt of families terrify me. A tender Conſcience will make them to be nurſing Fathers to the Church: if their Conſciences be tender, they will be ſenſible of the wrath of God againſt the Country, and ſtrive after Reformation. So it was with Joſiah: His heart was tender and he did humble himſelf before God, when he heard his words againſt that place, 2 Chron. p. 2434. 27. So if the people have tender Conſciences, they will be prepared to do their duty to their Rulers; if their Conſciences be hardned, and there comes a ſuitable temptation, they wont regard to give that honour to Rulers that they owe to them. Iſrael in the wilderneſs oftentimes affronted Moſes and Aaron: they will talk extravagantly and act rebelliouſly, and have more regard to their own will, than to Gods Laws; there is no ſecurity that a People that do not fear God, will carry well to their Rulers: but if their Conſciences be tender, they will have a tender care to do their duty to their Rulers; if their Conſciences be tender, they will check them for any thing that is contrary to that reverence and obedience, that they owe to their Rulers. Davids heart ſmote him becauſe he had cut off Sauls skirt, 1 Sam. 24. 5. If their Conſciences be tender, the words of God will be like goads quickning them to their duty: Levi feared God and was afraid before his name, Mal. 2. 5. And that made him attend the command of Moſes.

2. By making them drink in good Principles. A tender Conſcience miſguided may run a man into great miſcarriages; if men be under miſtakes and judge that lawful which is unlawful, that gives them a liberty to ſin; if they judge that duty which is ſinful, their Conſciences will urge them to commit iniquity: but if their Conſciences be tender and their Judgments rightly informed, they will then attend their duty, tender Conſciences will make them deſign their duty, and good Principles will preſerve them from miſtaking it. A man that is well diſpoſed, may under one ſpecious pretence or other be led into abundance of tranſgreſſion: but if he be well principled that will keep him in a right way, Pſal. 119. 104. Through thy Precepts I get underſtanding, therefore I hate every falſe way. There be many bad Principles that men drink▪ in reſpecting matters of Morality. Some run into one extream, and they judge ways of Licentiouſneſs lawful, they have loſt a pretty deal of the light of nature, and cannot diſtinguiſh between good and evil. Some run into the other extream, and make ſtrick rules for themſelves and others that God never made. Many men have p. 25bad Principles reſpecting the Worſhip of God: ſome allow too much to the authority of men: and ſome allow too much to the judgments of men; as if they were in their Nonage or Dotage, that they don't know to chuſe the good and refuſe the evil: Some have bad Principles reſpecting the Relative duties of Rulers and Ruled. Such things open a door to much tranſgreſſion: there are many ways whereby perſons come to be ill Principled: ſome by their Converſation with men of bad Principles; ſome by hearkening to the voice of carnal affections; ſome by being too tenacious of old Traditions; ſome by being given to change. We ſhould attend the light of Nature, ſearch the Scriptures, and beg the teachings of the Spirit of God. If men of tender Conſciences were well Principled, they would carry well: if Paul had not been under a miſtake, he would not have Perſecuted the Church; if David had not been under a miſtake, he would not have put the Ark into a Cart: if the Church at Jeruſalem had not been under a miſtake, they would not have contended with Peter, for eating with thoſe that were Uncircumciſed, Act. 11. 2, 3. If Rulers have tender Conſciences, and be convinced of their duty to the People, they will carefully attend it; and if the People have tender Conſciences, and be convinced of their duty to their Rulers, they will carefully attend it; and ſo your Lives will be Long in the Land which the LORD your GOD hath given you.

FINIS.

End of the text · Solomon Stoddard, The Way for a People to Live Long in the Land (1703)