The Necessity of Religion in Societies, Sermon

The Necessity of Religion in Societies · Sermon

The Neceſſity of Religion IN SOCIETIES AND Its Serviceableneſs to Promote the Due and Succeſsful Exerciſe of GOVERNMENT In Them: Aſſerted & Shewed.

A SERMON Preach'd before the GENERAL-ASSEMBLY of the COLONY of CONNECTICUT, at Hartford, May 14▪ 1713.

By JOHN BULKLEY, A. M. Paſtor of the … in Colcheſter

Publiſhed by Order of Authority.

Printed & Sold by … Gre…, 1713.

p. 1An Election SERMON.

s XX. 11

And Abraham ſaid, Becauſe I thought, Surely the Fear of GOD is not in this Place; and they will Slay me, &c.

IT is obſerved by the Learned, that in the earlieſt Ages of the World, thoſe who had the greateſt Authority Civil, had likewiſe the Sacred conjoyned with it: That as Civil Society's are no other than a Combination of particular Family's, ſo before Family's aſſociated into thoſe larger Society's, the Maſter of the Family was the Prieſt of it.

And that hence it is that we read of Noah, Jacob and Job, that they Sacrificed; and of Abraham's Inſtructing his Family. Every Head of a Family was both King and Prieſt in his Houſe, and performed the reſpective Functions belonging to each. Afterward (as moſt conceive) the Firſt-born in Family's had the poſſeſſion of the Prieſthood, and were p. 2exerciſed in it till the giving of the Law. To Confirm which Opinion, that Text (with ſome others) is alledged; which we have, Numb. 3. 11, 12. And the Lord ſpake unto Moſes, ſaying, And I, behold, I have taken the Levites from among the Children of Iſrael, inſtead of all the Firſt-born that openeth … among the Children of Iſrael: therefo… … …vites ſhall be mine. Where we find God … the Levites from among the Children of Iſrael, inſtead of the Firſt-born. But whether this was ſo or not, yet moſt certain it is, that the Civil and Sacred Powers were united in the ſame Perſons; and that not only in the Morning of the World, before Family's (for mutual advantages) aſſociated together; but we have inſtances of it alſo afterward, even till by Poſitive Laws the power of the Prieſthood was reſtrained to the Tribe of Levi. Thus (as the Sacred Oracles inform us) Melchiſedeck was both King and Prieſt in Salem; and upon the acount of his two-fold Office (as well as in other reſpects) was an Eminent Type of Chriſt, who is a Prieſt upon a Throne. So we find Moſes (in like manner) exerciſing both theſe Powers, till Aaron and his Sons were Conſecrated to the latter of them, Exod. 24. 5. & 29. 35. And hence is that expreſſion, Pſal. …9.6. Moſes and Aaron among His Prieſts. In imitation of which, probably it was that in p. 3the Gentile World (after the diſperſion) as there were Sacrifices and other Solemnity's of Sacred eſtimation, attended in Honour of their Gods, ſo the Power of the Prieſthood was often poſſeſſed by thoſe of Royal Dignity among them. Profane Story furniſhes us with inſtances of this nature; particularly among the Egyptians, Lacaedemonians & Romans, divers of whoſe Emperors (even after theſe Powers were ſeparated among them) are ſaid to retain the Title of Pontifex Maximus, among the reſt of their Imperial Honours.

Tis not to be doubted, but that the exerciſe of theſe two Offices by thoſe holy Perſons of old, was very agreeable to the mind of God. As for Moſes, what he did in either of them, was by expreſs Warrant from God: And altho' we find not the like as to others, yet there is no reaſon to doubt, but they acted by a like Divine Authority therein.

Now this Union of theſe two Powers in the ſame Perſons in thoſe Ages of the World, as its otherwiſe Inſtructive, ſo particularly it Suggeſts to us the Mutual Serviceableneſs of Civil Government and Religion each to other. Civil Government duly Adminiſtred, contributes not a little to the Well-being, Growth & Progreſs of Religion in Society's; and this on the other hand, is highly conducive to the due and ſucceſsful Adminiſtration of Civil p. 4Government. Of ſuch importance is Religion to theſe ends, that where it is not, there is little reaſon to hope for or expect them. In this caſe, as Government is not likely to be duly Adminiſtred, ſo neither to be attended with Succeſs in its Adminiſtrations: Religion being as neceſſary to a due Obſervance of Good Laws, as to the Making and due Execution of them.

So depraved is the Nature of Man in his fallen State, and ſuch is the mighty Power & Influence of Sin in him, that where the Powerful influences & reſtraints of Religion are wanting, there is little reaſon to hope that either Rulers or Ruled, will adorn their Places by a due diſcharge of the Duty's of either of them. Abraham ſeems to have been very ſenſible of the truth of this, when he reply's to Abimelech, as in our Text; Becauſe I thought, Surely the Fear of God is not in this Place; and they will Slay me, &c.

In the firſt Verſe of this Chapter, we have an account of Abraham's remove from Mamre to Gerar; And Abraham journey'd from thence toward the South-countrey, and dwelled between Kadeſh & Shur, and ſojourned in Gerar. He had dwelt in the Plain of Mamre about fourteen Years, and now removes (as is conjectured) becauſe of the nearneſs of the ſtinking Lake of Sodom thereto. This is follow'd with p. 5an account of Abimelech's taking Sarah his Wife, thinking ſhe had been his Siſter; ver. 2. And Abraham ſaid of Sarah his Wife, She is my Siſter: and Abimelech King of Gerar, ſent & took Sarah. Whereupon God appears to Abimelech in a Dream, admoniſhes him of his Sin and Danger in what he had done, and Charges him to reſtore her again, Ver.3,—8. Tis obſervable, that God in the Charge He here gives to Abimelech, ſtyles Abraham a Prophet; ver. 7. Now therefore reſtore the man his Wife; for he is a Prophet, and he ſhall Pray for thee, &c. From which Text (with ſome others) I may obſerve to you by the way, its inferred by ſome; That the true Notion of a Prophet, lies not in foretelling future events, but in declaring & interpreting to the World the Mind of God received by immediate Revelation from Him: That a Perſons receiving that which he makes known to others by immediate Revelation from God, is that which formally Conſtitutes a Prophet; and that its wholly extrinſecal what time his Propheſy reſpects, whether that which is paſt, preſent, or to come: And that therefore Abraham here has this Title given to him; and he with Iſaac & Jacob are called Prophets, Pſal. 105. 15. Touch not mine Anointed, & do my Prophets no harm. Not becauſe of any Predictions uttered by them, but becauſe of the frequency of immediate p. 6Revelations to them. Conſonant to which we find, that thoſe in the New Teſtament who Expounded the Scriptures by immediate Inſpiration, are called Prophets, 1 Cor. 14. 32. But this by the way.

Abimelech being thus admoniſhed of God, and acquainted that Sarah was the Wife of Abraham, reſolves to reſtore her; ſends for Abraham and Expoſtulates with him, for his ſo dealing with him, ver. 9, 10. Hereupon Abraham Apologiſes for himſelf, ver. 11,—14. Our Text is a part of this Apology; Becauſe I thought, Surely, &c. In which words two Things are obſervable.

1. Abraham's expreſſion of his fear of Barbarous Treatment in that place, They will Slay me for my Wives ſake. Which he mentions as the reaſon why he had ſaid of Sarah, that ſhe was his Siſter.

2. We have the ſpecial Reaſon of this Fear, viz. the want of Religion, or the Knowledge & Fear of God in that place: Becauſe I thought, Surely the Fear of God is not in this Place. The expreſſion is not to be underſtood, as implying a wrong tho't or apprehenſion concerning the Place, as if he had conceiv'd it deſtitute of the Knowledge and Fear of God, when really it was not. One**Arias Montanus. more agreeably p. 7with the Original Text renders this Clauſe, Becauſe I ſaid, Verily, (or Truly) the Fear of God is not in this Place. Q. D. I ſaid, or knew it to be void of the true Fear of God, & therefore Feared, &c. Which Phraſe (the Fear of God) ſeems here to be comprehenſive both of the Act and Rule of holy Fear.

1. Of the Act: Which is here put (as it elſewhere is in Scripture) for the whole of Religion. Eccl. 12. 13. The Fear of God being not only in it ſelf an Eminent part of Religion; but alſo a Grace that has a peculiar influence upon all other parts of it, is not unfitly put for the whole of it. And upon this account it is, that ſometimes men of Piety (or Religion) are deſcribed by this Divine Qualification, Job 1. 1,8.Pſal.25.12,-14. & 128. 1.

2. Of the Rule of Fear; the Law or Word of God. So this Phraſe is ſometimes taken, Pſal.19.9. The Fear of the Lord is Clean. Where by [Fear] is intended the Law of God, or Rule by which its guided: So here, the Phraſe ſeems to be incluſive of this. For altho' in that day of the World, the Will of God, or Rule of Religion was not committed to Writing, yet the People of God had it by Tradition. God appeared to Adam, Abraham, and the other Patriarchs, made known His Will to them, & from them 'twas handed down to others. So that this part of Abraham's Apology p. 8amounts to thus much; q. d. Tho' the Place I am in be not altogether Barbarous, wholly without Civil Subordination or Government; and Perſons are not entirely at liberty to purſue their own Deſires, yet becauſe its deſtitute of the Knowledge of God and His Will, and conſequently of the Fear & Reverence of them, which in all Perſons (of what Character o… Degree ſoever) is the beſt Preſervative from Evils of any kind; I could not therefore promiſe my ſelf Protection & Safety here, was afraid that other Reſtraints would be ineffectual to bridle mens Luſts, and prevent their offering Violence to my Perſon, if Sarah were known to be my Wife; and therefore ſaid ſhe is my Siſter. In a word; Our Text Suggeſts to us the Miſerable State of thoſe Society's, as to their Civil Concerns, where (or in which) Government has not the powerful influences of Religion attending of it: And from thence this Truth may be offer'd for the Subject of our preſent Conſideration & Improvement, viz.

DOCTRINE. That Religion is not only Conſiſtent with, but greatly … to the Due and Succeſsful … Civil Government in Society's.

p. 9The Term [Religion] in our Doctrine, is wont to be variouſly apply'd & taken: Sometimes Subjectively, for the internal Principles and Acts of it: Sometimes Objectively, for the Word of God, or Rule of Religion: Sometimes for the particular Form or Manner of Worſhip in Society's: Tis to be underſtood here in the former of theſe Acceptations. And in this ſenſe, ſo neceſſary is it to theſe ends, that where it is wanting (even in Society's that are otherwiſe under the beſt Regulations) there is little reaſon to hope that either Government ſhould be …ely Adminiſtred, or any of the ends of it Obtained: That good Order, Peace, Tranquility ſhould flouriſh in them.

That Religion (in general) is very Serviceable to the deſigns of Government, ſeems to be a Principle which Nature furniſhes men withal. Hence we find, that thoſe who in former Ages have introduced particular Forms of Government among theſe & thoſe in the Gentile World, have therewith been careful to introduce Religion likewiſe. Thus thoſe famous Law-givers, Hormes, Solon, Lycurgus, Numa, &c.

And moſt certain it is, that of ſuch advantage to the deſigns of Government, was even the Pagan Religion in many Places, that p. 10an Heathen **Plutarch.could make this Remark, viz. That Religion is a Foundation that limits and joyns Society's together. And again; That it is as impoſſible for a Common-Wealth to Subſiſt without Religion, as a City without Foundations. But what Virtue ſoever it might have this way, yet certain it is, that as none of the Vanity's of the Heathen may compare with the true GOD; ſo neither, the Influences of their Abominations, with thoſe of the true Religion in this point.

He that rightly Conſiders this, and withal the Influences of it upon the Minds of men, will ſoon be convinc'd of this, and ſay, That nothing is equally Serviceable with this to promote theſe Ends: And that this of all things moſt powerfully Obliges men to act in a due obſervance of the ſeveral Obligations they lie under to God, themſelves, and one another. In a word; What was wont to be ſaid of the imaginary Soul of the World, may be ſaid of true Religion in Society's, it ty's each part to it ſelf, and one to another; and diſpoſes of every thing for the good and advantage of the Whole. And this truth is in part at laſt Confeſſed by the greateſt Enemy's of it, when they tell us of Religion (Objectively taken,) that its a thing of Humane p. 11Original, the Politick Device of Princes the better to awe and keep their Subjects in Obedience: Which altho' it be a moſt unjuſt Imputation upon it, yet ſuppoſes the Truth now aſſerted. And accordingly, this and all other means proper to Maintain, Secure and Advance it, are wont to be Commended (by the greateſt Maſters of Civil Policy) to the particular Care and Regard of Society's, as things which are likely to be fruitful in the beſt Conſequents.

There are Two Propoſitions, the one ſuppoſed, the other expreſs'd in the Doctrine.

PROP. I. Tis ſuppoſed, that Religion is not of the Eſſence of Civil Government: Or that Civil Government may be in Society's (in ſome ſort at leaſt) without it. It is eaſy to diſtinguiſh, between Government in the abſtracted Notion of it, and the due Conſtitution, regular Succeſsful Exerciſe or Adminiſtration of it. The difference between theſe is very great, and the Propoſition intends the former; not the latter. Religion is not Eſſential to convey to Perſons a right to Rule; [Dominion is not founded in Grace] nor yet to the Diſcharge of the Material part of the Duty's, either of the Ruler or the Ruled. Theſe two, viz. Religion, and Government in Society's, tho' they are very Eſſential, & highly p. 12Contribute to the Well-being each of other, yet are not ſo inſeparably Connected, that we may ſay of them as of Relates, That they take each other; and can in no wiſe Subſiſt alone. Theſe things are not only mentally ſeparable, but really & in fact are ſo. But this by the way.

PROP. II. Tho' this be ſo, yet Religion is not only Conſiſtent with, but highly Serviceable to advance the due and ſucceſsful Exerciſe of Government. There are different Forms of Government, & various Modifications of theſe Forms, wherein the Power of Rulers is laid under different Limitations or Reſtraints, and the Liberty or Priviledge of the Ruled various in Degree. Moreover, There are various Orders or Ranks of Perſons in the Seat of Government: Some acting in an higher, others in a lower Sphere, having different Titles & Powers annex'd to them. But whatever Form of Government may be in any Society's, and however Regulated, & whatever Orders or Ranks of Perſons may be Employ'd in the Adminiſtration of Rule in them, (be they Supream or Subordinate) yet Religion is of the laſt Conſequence to theſe Ends.

Agreeably to this, the Wiſdom of Chriſtian Nations has always directed them to ſhew particular Regard to this, Countenance and Encourage it, and all proper Methods for the p. 13Propagation of it; and this as for other reaſons, ſo particularly becauſe of its benign influences upon the Civil Concerns of all Society's.

Under this Propoſition, I ſhall endeavour to ſhew how, or by what means Religion becomes ſo Serviceable to theſe Ends; and that I may not exceed the Bounds of your Patience, ſhall endeavour to reduce the ſeveral Ways by which it does ſo, unto the Five following more General Heads.[I.] It Contributes to theſe Ends as it Eſtabliſhes Good Principles. [II.] As it Directs and Influences Rulers to purſue the beſt Maxims or Rules of Government.[III.] As it Influences them in all Adminiſtrations, carefully to Obſerve the proper Extent and Limits of their Power. [IV.] As it lays the moſt forcible Obligations, both upon Rulers & Ruled, to be Faithful in their reſpective Duty's. [V.] As it Reſtrains & Subdues thoſe Luſts that are the Cauſes of all Irregularity and Unſucceſsfulneſs of Government in its Adminiſtrations. There ſeems not to be any way wherein Religion is Serviceable to theſe Ends, but what may be reduc'd to one or other of theſe Heads.

I. It Contributes to theſe Ends, as it Eſtabliſhes Good Principles: Aſſerts the Divine Original of Government, and Founds it in Divine Inſti…tion. p. 14That however Particular Forms of Government (with the various Regulations they are under) can't (as ſuch) lay Claim to a Divine Right, yet that Government in General, Civil Subordination and Power is the Ordinance of Heaven. Moſt certain it is, that whether there be Government among Men yea or not, is not a matter left to Humane Determination; but it's already Reſolved by the Moſt High, That there be a Rule over Men▪ The God of Iſrael hath Said it, the Rock of Iſrael has Eſtabliſhed it. And the Power of thoſe who are Exalted to the Seats of Government, is from Him. Whatever the particular Inſtruments or Means of Conveying this Power, and Veſting it in theſe and thoſe particular Perſons (that Sway the Scepter over a People) may be, yet the Power it ſelf is from God; a Ray of His. In Elective States, where Perſons are Advanc'd by the Suffrage of others to Places of Rule, and Veſted with Civil Power, the Perſons Chuſing give not the Power, but GOD. They are but the Inſtruments of Conveyance, and do but Deſign the Perſons that ſhall receive it from Him. And hence it is, that Humane Laws bind the Conſcience: Not ſimply as Humane, but as made by that Authority which is Divine in its Original, and to which Obedience is Commanded in the Divine Law. Now with this uſeful point of Knowledge p. 15Chriſtianity furniſhes Perſons: It inſtills and eſtabliſhes ſuch Principles as theſe, viz. The Powers that be, are Ordained of God; and there is no Power but of God, Rom. 13. 1. By Him Princes Rule, and Nobles, even all the Judges of the Earth, Prov. 8. 16. Rulers are His Miniſters for Good, Rom. 13. 4. And by this means become ſerviceable to theſe ends. Such Principles as theſe reſpecting Government, greatly contribute to the Rectitude & Succeſs of it. They greatly promote Fidelity in Rulers, by a due exerciſe of their Authority.

When Rulers are Eſtabliſhed in this, and duely Conſider that they are Gods by deputation, the Miniſters of the Moſt High, Arm'd and Veſted with His Power, & that with this deſign, viz. That they may be as Gods to thoſe over whom they Rule, by a due imitation of the Excellency's appearing in the Divine Government, it will entertain them with many ſtrong and forcible Motives to utmoſt Application in endeavours to anſwer the end of their Creation, by a due Exerciſe of the Authority Veſted in them.

And as for thoſe who are in a ſtate of Subjection, or under Rule, ſuch will be the influence of theſe tho'ts upon them, as will have a good tendency to give Succeſs to thoſe Adminiſtrations.

Where theſe Principles of Chriſtianity have p. 16not obtain'd in Society's, Perſons are ignorant of them: Or any Principles of a contrary Nature are advanc'd; by reaſon whereof Civil Subordination or Rule, is look'd upon as Humane; a thing without Divine Warrant, Authority, and the Sovereign Inſtitution of God, tis fatally Prejudicial to theſe ends. Leveliſm directly tends at once to deſtroy both the Rectitude & Succeſs of Government; to make Rulers betray their Truſt, proſtitute their Authority to the worſt deſigns, and to enervate the Force of all their Adminiſtrations. Whereas theſe rectify'd tho'ts concerning it, render it Sacred & Venerable in the eyes of all, inſpire Rulers with the moſt Noble Reſolves, and the Ruled with a due Fear and Reverence of it.

II. As it directs and influences Rulers, in all Adminiſtrations to purſue, or yield up themſelves to the Guidance of the beſt Maxims or Rules of Government. This Fear of God, as it will produce in them an Abhorrence of ſuch Rules of Government, which altho' they are recommended by ſome as Healthful to a State, yet are really Prejudicial to whatever is deſirable therein, ſo in the whole of their Conduct to yield up themſelves to the Government of thoſe that are of a contrary tendency. The due and ſucceſsful Exerciſe of Government, p. 17has a neceſſary dependance upon this; inſomuch that where ſuch wholeſome Rules are wanting in Society's, or Rulers govern not themſelves by them, but by unaccountable Humours, & arbitrary Will, which are never Steady and Conſtant; and do not in this Article labour to imitate the Divine Government; which is manag'd by fixed and ſteady Rules, there is no hope that either of theſe Ends will be obtain'd. Government agrees with all other Arts in this, that its manag'd by certain fix'd Rules or Precepts, and the Rectitude & Succeſs of it may no further be expected than thoſe Rules are attended. By theſe and the wiſe and prudent Application of them, a State is Upheld and Perpetuated, the Beauty, Order, Proportion, Strength and Unity of it Maintain'd; and all hurtful Diſtempers that threaten the Ruine of it, either Prevented or Purged out.

Agreeably to this, there are no Regular Well-order'd Society's where theſe things are not to be found. Indeed theſe Precepts of this Divine Art (as to all of them) are not the ſame in all Society's, but various according to the different Conſtitutions of them.

As the ſame Applications in Phyſick will not ſuit with all Body's, but due regard is wont to be had to the difference of Temper or Conſtitution▪ ſo neither the ſame Syſtem of Politicks p. 18with all Body's Politick, nor yet with the ſame at all Times, and under all Emergency's; and accordingly they are wont to be diverſify'd with a Prudent Regard to the difference of Conſtitutions and Times.

Now whatever Rules of this Art of Government are recommended, either in the Sacred Oracles, or by the beſt Maſters of Civil Policy (agreeably thereto) as Healthful to a State (be they more general, or of a more reſtrained Nature) Religion will influence Rulers to act & do all things in their reſpective Stations, under the Direction and Influence of them. And not only ſo, but will very much Fortify them againſt the dangerous impreſſions of any Temptations (alluring or terrible) tending to turn em aſide from them: And by this means alſo, becomes Serviceable to theſe Ends.

Suffer me here, by the way, but to Suggeſt two or three of theſe, inſtead of many, that might be more largely inſiſted upon.

1.'Twill influence Rulers in the whole of their Conduct, to appear with a diſtinguiſhing Zeal for the things God has put a peculiar Honour upon and Dignify'd with His Name. I mean, His Word, Worſhip, Ordinances, Day, &c. Zeal for God & the things wherein His Glory is peculiarly concerned, is inſeparable from the Fear of God. Elijah ſays, 1 King. 19. 10. I have been very Jealous for the Lord of Hoſts; for the Children of Iſrael p. 19have forſaken thy Covenant, thrown down thine Altars, &c. Wherever it is, it will produce a due Concern&Care that the Name of God be Magnifi'd, His Worſhip Maintain'd, His Ordinances & Day Obſerv'd & Reverenc'd, together with an inflam'd Indignation againſt whatever is Repugnant to theſe things Now due Care & Zeal in Rulers to preſerve theſe things in due Eſteem & Veneration in Society's, is a Rule of Government, the Healthful Nature of which to all Society's, both God & Man concur in aſſerting.

'Tis a Rule, not only many ways recommended in the Word of God, but moreover by the greateſt Maſters of Tho't, and that to all Society's however Conſtituted or Diſtinguiſh'd in their Formal Natures. I may inſert here the words of one,††Machiavell. who has deſervedly obtain'd a place among thoſe of the firſt Rank for Wiſdom; who treating of things tending to the Proſperity and Welfare of Civil Society's, ſays of theſe things; That were they regarded by Rulers according to the Precepts & Inſtructions of Him that firſt gave & appointed them, the States and Common-Wealths of Chriſtendom, would be much more Happy and Firm. There needs no uncommon Sagacity to ſee the Propriety of this Rule to the ends for which its wont to be recommended. He that believes p. 20the truth aſſerted in our Doctrine▪ and withal conſiders that the deſign of God in theſe things, and in requiring our Reverent Obſervance of them, is our Conformity to Him; that by theſe things as Means, we might be made partakers of the Divine Nature, & transform'd into His Likeneſs. In a word, That this Fear of Him might be inſtill'd into the hearts of Sinners, preſerv'd & flouriſh there, and that the Neglect and Contempt of theſe things is utterly inconſiſtent with theſe deſigns, can't but ſee it to be a Rule of the laſt Conſequence to the Civil Good of Society's, and in particular to the Ends mention'd in our Doctrine.

2. It will influence Rulers to employ their Wiſdom & Power (as far as they may) to Rectify whatever in the State is Prejudicial to theſe Ends. As Religion&Reaſon joyntly concur in aſſerting it as a good Rule of Policy, that Rulers to their utmoſt aſſert&maintain whatever in the State apparently tends to advance theſe ends; ſo no leſs that their Wiſdom & Power be prudently employ'd to rectify whatever therein ſtands in the way of them; and that whether it be in the main frame of their Adminiſtrations, or any thing elſe. Among the ſeveral Forms of Government in the World, there are ſome apparently unſuitable to theſe ends; they are proportion'd not to Advance any deſigns of Government, but to gratify Pride, Tyranny & Oppreſſion.

p. 21Others, altho' they are more adapted to theſe ends, yet not all equally ſo; ſome are more advantagiouſly ſuited to the ends of Government than others. And hence doubtleſs, it is in a great meaſure that the Succeſs of Government in its Adminiſtrations in different Places is ſo Various. The greateſt Sagacity & Prudence is neceſſary in founding States, and drawing the Plan or Scheme of Government in Society's: And many times notwithſtanding the beſt Prudence & Conduct, great Errors are committed in the management of that Affair.

Sometimes again in Governments of the moſt perfect Model, or advantagious Form, the due & ſucceſsful Exerciſe of it is otherwiſe Obſtructed. Tis difficult to enumerate the many things in Society's which many times concur to hinder the due Exerciſe of Government, & obſtruct its Succeſs. But whatever it be that ſtands in the way of theſe things, this will influence Rulers to uſe all due and proper Methods for the removal of it. As for what may be amiſs in the main frame of their Adminiſtrations, they will be hereby led to rectify, & as far as is in their Power, & may be done with Safety to the State, they will endeavour to reduce all things to the moſt perfect Model.

And as for whatever elſe may prejudice theſe things, they will take care to remove them. Men of Corrupt Principles & Practices, p. 22who many times (by managing their Private views & deſigns) put all things out of Order in Society's, (as Solomon ſuggeſts, Prov.25.5.) They will be hereby influenc'd to diſcard & put from them. And whatever Eſtabliſhments may have been made, & prove really diſſerviceable to theſe ends, they will reverſe, or ſo alter as to make them Contribute to the carrying on theſe good Deſigns.

3. Where & as far as Places of Truſt & Power are at the diſpoſe of Rulers, this will influence them in preferring Perſons to them, to have entire regard to their Merits, or thoſe ſuitable Qualifications, that juſtly recommend them thereto. In the management of this affair, it will diſpoſe them to lay aſide Faction, Intereſt, Affection, & all thoſe Private Views which too often are wont to influence in affairs of that Nature, and to regard thoſe Natural & Divine Qualifications mention'd in the Word of God as neceſſary in thoſe who are to Rule over Men. In a word; Among the Precepts of Wiſdom left us by that Wiſeſt of Kings Solomon, in his Book of Proverbs, there are many excellent Rules of Government ſuggeſted. He tells us, Chap. 16. 12. It is an abomination to Kings to commit Wickedneſs: and that the Throne is eſtabliſhed by Righteouſneſs. And 25.2,-5. It is the Glory of God to conceal a thing; but the Honour of Kings is to ſearch out a matter. Take away the Wicked from before the p. 23King, and his Throne ſhall be eſtabliſhed in Righteouſneſs. And 20. 28. Mercy and Truth preſerve the King, & his Throne is upholden by Mercy. And 28.16. The Prince that wanteth Underſtanding, is a great Oppreſſor: but he that hateth Covetouſneſs, ſhall prolong his Days. Concerning all which (with others) as we may ſay they ſuggeſt excellent Precepts, very neceſſary to be obſerved by Rulers (of what Rank or Degree ſoever) in their Publick Capacity, ſo Religion will influence them, not only to View them in Idea, but Exemplify them in their Conduct.

III. As it influences Rulers in all Adminiſtrations, carefully to obſerve the proper Extent & Limits of their Power. This Particular Properly belongs to the forementioned General; and might have been there mentioned as a Rule of Civil Policy, which this Fear of God will influence Rulers (in their Conduct) to obſerve; but I chuſe to Conſider it by it ſelf. As all Civil Power is a Derivative, comes from God, and is a Ray of His, ſo is it His Prerogative to impart it in what Degrees He pleaſes, and to fix the Bounds & Limits of it; which accordingly He has done in His Word. As He has therein Ordained a Subordination among Men, that ſome have a right to Rule over others; ſo likewiſe has He given Laws to their Authority, and not left them at Liberty to p. 24Purſue and Accompliſh their own Deſires.

And as for the various Degrees of Perſons, that may be Employ'd in the exerciſe of Rule, and the reſpective Limitations of their Power, tho' it be a matter left to Humane determination, yet muſt be Manag'd with due regard to thoſe General Laws God has given, deſcribing & determining the Bounds of Humane Authority.

In the Management of this Affair, as due Care muſt be taken to Veſt ſuch Powers in Men as by a due Exerciſe of which the general Ends of Government may be provided for, ſo likewiſe that no Authority be Veſted in them, that is not Proportioned to thoſe Ends. Now I ſay, whatever Powers may by the Poſitive Laws of Society's, be ſettled upon theſe and thoſe (be they Supreme or Subordinate in the Seat of Government) in Subordination to thoſe Laws of God before mentioned; Religion will influence them in the whole of their Conduct, to have due regard to the proper Extent and Limits of it. As it will oblige them to exerciſe the Utmoſt of their Authority, to further the deſigns of Government; ſo on the other hand, to be very Cautious how they encounter and bear down the Laws with their Prerogative. And that this Fear of God in this way Contributes not a little to the ends mention'd in our Doctrine, p. 25will be very evident in two or three Articles.

1. The Power Veſted by God in Rulers, is a Limited Power. As it is a Power Subordinate to God's, ſo Limited by Him. This is true, whether we ſpeak of Power Supreme or Subordinate. We find, Deut. 17. 18, 19. God giving this Solemn Charge to him who ſhould firſt be advanc'd to Royal Dignity over His People; That he ſhould write him a Copy of the Law in a Book, out of that which was before the Prieſts and Levites; that it ſhould be with him, that he ſhould Read therein all the days of his Life; and that for theſe Ends, viz. That he might learn to Fear the Lord his God; and to keep all the Words of this Law; that his Heart might not be lift up above his Brethren; and that he turn not aſide from the Commandment to the Right hand, or to the Left. And its obſerved by Interpreters, upon 1 Sam. 10. 25. Where it is ſaid upon Saul's Election to be King, that Samuel told the People the Manner of the Kingdom, & Wrote it in a Book, & Laid it up before the Lord. Its obſerved I ſay, that when that People would not be Satisfy'd without a King, that Samuel did by Divine Appointment, write the Manner of the Kingdom in a Book; i. e. Thoſe Fundamental Laws or Rules, by which that Form of Government ſhould be Regulated among them. So we find Moſes, by the Direction of the Unerring Spirit, giving it in Charge to the Subordinate p. 26Rulers, the Judges among that People; Deut. 1. 16, 17. That they ſhould Hear the Cauſes between their Brethren, and Judge Righteouſly between every Man & his Brother, and the Stranger that was with them. That they ſhould not reſpect Perſons in Judgment; but hear the Small as well as the Great; that they ſhould not be afraid of the Face of Man, and that becauſe the Judgment was God's. Much to the ſame purpoſe, we find that worthy King Jehoſaphat, Charging the Succeeding Judges afterward; 2 Chron. 19. 6,7,9. And who knows not, that God gave to His People of old Laws Political, by which Rulers were oblig'd to proceed in Affairs of Government; many of which being founded on Common Equity, and not immediately reſpecting the Common-wealth of the Jews, as ſuch are of Common and Perpetual Obligation.

The declared deſign of God in Veſting Civil Power in any, carry's in it Evidence to this Truth; This is (as the Apoſtle declares, Rom. 13.4.) that they may be the Miniſters of Good. And by Conſequence, their Power is ſo limited as to be proportion'd to that End. Its not in the Power of Rulers to make what Laws they pleaſe, Suſpend, Abrogate or Diſanul them at pleaſure. It was the Saying of an Heathen, ††Tacitus.and indeed it became only ſuch an one; Principi p. 27Summum rerum Arbitrium Dij dederunt; Subditis Obſequij Gloria relicta eſt: i. e. The only thing left to the Ruled, is to Obey the Arbitrary Determination of Princes.

God has not Subjected the Lives, & Liberty's of the Ruled, to the Arbitrary Will and Pleaſure of Rulers. David contracted the Guilt of Murther in the Death of Uriah, as he afterward found to his Coſt. Ahab Unlawfully deſir'd, & at laſt obtain'd Naboth's Vineyard, as the Event ſhew'd. And it is ſpoken of by the Spirit of God, as an inſtance of the Unjuſtifiable Uſurpation of Nebuchadnezzar, That whom he would he Slew, and whom he would, he kept Alive; and whom he would he Set up, and whom he would he Put down, Dan. 5. 19. And were it not thus, there would have been ſome real Conſolation in thoſe words of One‖‖Anaxarchus. to Alexander, deſigning to Comfort him when Griev'd in Mind that he had Slain Clytus in his Debauch; Regi…ac J… themin atque Juſtitiam aſſidere: Juſtice and Judgment always attend GOD and the King in all they do.

2. Such Laws are given, or Bounds fixed to the Power of Rulers, that is wiſely proportion'd to the Ends of Government. What the deſign of Government is, the Apoſtle ſuggeſts, when he directs us; 1 Tim. 2. 2. To Pray for Rulers, (Supreme p. 28& Subordinate) that under the influence of their Adminiſtrations, we may lead Quiet and Peaceable Lives in all Godlineſs & Honeſty. In which words, he gives us to underſtand, that the Protection of Perſons in the Undiſturbed Enjoyment of thoſe two grand Intereſts, [viz. Religion & Property] is the Deſign or End of it. Rulers are deſign'd by God to be a Shield & Defence to thoſe under them in their juſt Rights and Liberty's; ſuch as by the Laws of GOD & their Own (conſonant thereto) are ſettled upon them: And when by their Wiſe and Prudent Adminiſtrations, they Skreen & Protect thoſe under them in theſe two grand Intereſts; when their Religion is Secured to them againſt the Invaſions of Error, Profaneneſs and Superſtition; and their other juſt Rights againſt the Attempts of any whatſoever: When with Job they deliver the Pour & the Fatherleſs, & him that hath none to help him, Job 29. 12. Break the Jaws of the Wicked, and pluck the Spoil out of his Teeth, ver. 17. Diſappoint all their Unjuſt & Cruel Deſigns, ſo, that none have occaſion to complain upon theſe accounts, then they anſwer the Deſign of their Exaltation. Now I ſay, ſuch Laws are given by God to the Authority of Rulers, that are wiſely Suited to theſe Ends; and when thoſe Limitations are duly obſerv'd by 'em in their Adminiſtrations, 'twill Contribute wholly to further the ſame.

p. 29Rulers may not do any thing to the Prejudice or Hurt of theſe Intereſts of a People. This will be Evident, if the true Extent of their Authority, with relation to this Two-fold Object of it be Conſider'd.

1. As for Mens Civil Rights, as Life, Liberty, Eſtate, &c. God has not Subjected theſe to the Will & Pleaſure of Rulers; nor may they (either by Secret Practices, or Open Violence) Invade or Diſturb their Free Enjoyment of them. They may not Enact any Laws to the Prejudice of them, nor Diſanul ſuch Laws of the State as tend to Secure theſe Intereſts. The whole Power of Legiſlation is to be Employ'd either in Determining things not Determin'd in the Divine Law, (Natural or Poſitive) or elſe about things already Determin'd in thoſe Laws. And in both Rulers are bound to act and do all things in Subordination (and with due Regard) to thoſe Laws of God, deſign'd to Secure Perſons in the Undiſturbed Enjoyment of theſe things. Tis already Determin'd in the Divine Law (with relation to theſe Intereſts of a People) that the Enjoyment of them be free & undiſturb'd: And Rulers may not make any Determinations repugnant hereto: Or if they do, they are of no force. No Law of the Civil Magiſtrate can bind in Oppoſition to the Divine. For God when He gives to Men a Power of Legiſlation, He does p. 30it Cumulative, (as they ſay) non Privative; not ſo as to deprive Himſelf of it. The whole therefore that is left to the Legiſlative Powers, with relation to theſe things, ſeems to be to Enforce what GOD has already Determined concerning them: By ſuitable Rewards and Penalty's to endeavour to further & ſecure Obedience thereto. And as for ſuch things as being indifferent in their own Nature, not already Determin'd in the Law of God, nor by Principles deducible therefrom, altho' they are ſubject to the Determination of Humane Authority, yet all muſt be done in due Subordination to thoſe Laws of God that have made it a Sin in any to invade theſe Rights of a People.

2.In like manner, if the true Extent of the Power of Rulers with relation to that other Intereſt of a People [I mean, Religion;] be Conſider'd, 'twill appear ſo far limited as to be in all Reſpects wiſely adapted to the End before mentioned. That Religion (Conſider'd as Publickly Profeſs'd in Society's) is a part of the Care & Charge of the Civil Magiſtrate, none can in reaſon deny. Tis an old and true Saying, Eccleſia in Republica, non Reſpublica in Eccleſia: The Church is in the State, not the State in the Church. But tho' it be ſo, it is not ſubjected to his Arbitrary Will: but here alſo Humane Authority is laid under wiſe Regulations. Tis a Power Subordinate p. 31& Dependant, & Regulated by an higher Law. This will appear in a few Hints.

It's not left as a matter of Liberty with Rulers, to determine whether Religion ſhall be Publickly Profeſs'd, or God Publickly Worſhipp'd, yea or not. Its in their Power to introduce Religion into Society's, and incorporate it with the Laws of them, which when it is once done, they have not a like Power to diſcard it again. Even that Heathen Prince Darius, Sinned & Tranſgreſſed the limits of his Authority, in that Profane part of his Decree, Dan. 6. 7,—That no man ſhould ask any Petition of any God for thirty days.

Neither is it left to the Determination of Rulers, whether due Care be taken by them for the ſuitable Support of it, yea or not. Tis already determin'd in the Law of God, That they ſhall do ſo. This as it has made the Worſhip of God an indiſpenſible Duty, & Determin'd of the ſeveral parts of that Worſhip, and that a certain Order of Men be ſet apart to that Service, (who ſhall devote & give themſelves to it) ſo likewiſe, that a ſuitable Revenue be ſettled upon them. Indeed, there ſeems not to be any determination in the law of God of any particular Proportion of mens Eſtates for this end or uſe. That ancient Law that ſtated the Tithe, ſeems to be a Law … on reaſons peculiar to the Common-Wealth p. 32of the Jews as ſuch; and not upon reaſons common to all Places. The Prieſts and Levites under the Law, as they made up a conſiderable part of that People, (ordinarily a Thirtieth part, as is obſerv'd) ſo much was the peculiar Bleſſing of God upon their Labours in Tilling the Earth, that the common Returns of it were very great: Sometimes Thirty, ſometimes Sixty, & ſometimes an Hundred-fold; as may be gather'd from the Parable of the good Ground, in the Goſpel. And it being ſo, it ſeems unreaſonable to extend that Law to other Nations, where thoſe that Miniſtred in Holy Things bear not that proportion to others, & the Soyl is not ſo rich in its Returns.

But tho' it be thus, yet that a ſuitable Support be always continu'd to thoſe who Miniſter in Sacred Things, the Law of God has determin'd, and that as due by a Natural Equity, 1 Cor. IX. And to determine otherwiſe, Rulers are without Power.

Nor yet may Humane Authority Ordain what it pleaſes in the Worſhip of God. Jeroboam, (who made Iſrael to Sin) Ahab, Ahaz and others who did, ſo, tranſgreſſed the lines of their Authority. As for the Parts or Means of Worſhip, they are already Determined & Stated in the Word of God; and from the Obligation of the Second Commandment muſt be fetch'd and warranted from thence. p. 33They may not appoint what Ordinances or Ceremony's they pleaſe, in the Worſhip of God. The ſame Principles that will Warrant their Appointment of any thing, (tho' in it ſelf never ſo innocent) will equally bear them out in Introducing the whole Maſs of Romiſh Superſtition into the Church of God.

Nor finally, may they Uſurp the Miniſterial Function, and Perform the Acts peculiar thereto. It appertaineth not to them to burn Incenſe unto the Lord, but to the Prieſts, 2 Chron. 26.18. In a word; The Power of Rulers with reſpect to the Object of it, ſeems to be reduceable to theſe Heads: They are to ſee that God be Worſhipped; and that the ſeveral parts of Worſhip be attended according to the Rule of the Word, in Decency and Order: That the True Doctrine of the Goſpel be Taught; and the Sacraments Rightly Adminiſtred. Tho' they are not (as One**Dr. Stilling fleet. ſays) Imperata facere; yet they are Imperare facienda. And ſee that they are ſo according to the Order of the Goſpel. And a People thus Profeſſing the true Religion they are to Protect & Defend: And to Oppoſe every thing Publickly tending to the Subverſion of it. They are to Secure them againſt the invaſions of Atheiſm, Heraeſy and Profaneſs. We have Inſtances p. 34of diverſe Good Kings, thus Employing their Power: As Aſa, Jehoſaphat, Hezekiah, Joſiah, &c. They ſtand obliged in theſe Points, as they are Cuſtodes & Vindices Legis Divinae. From all which 'tis Evident, that the Power of Rulers is in all reſpects ſuited to the foremention'd deſign of Government; & that when the proper Limits of it are duely obſerv'd by them, 'twill Contribute wholly thereto. With David they will become the Feeders of their People; the Shields of the Earth; and Nurſing Fathers to the Church, Pſal.78.71,72. & 47.9. Iſa. 22. & 49. 23.

3. It being ſo, it neceſſarily follows, that the Rectitude and Succeſs of Government has a great Dependance upon due Care & Caution in this Point. The Power of Rulers being a Subordinate, Limited Power, and thus wiſely ſuited to the End of Government, all Errors in this particular, (as in the Defect, ſo in the Exceſs) muſt be very Prejudicial thereto.

IV. As it lays the moſt binding Obligations both upon Rulers & Ruled, to be Faithful in their reſpective Duty's. There is a Civil Relation between the Rulers and the Ruled; and as all other Relations among Men have peculiar Duty's annex'd to them, ſo 'tis with this What the Duty of the Ruler is, we have in the general heard. On the part of the Ruled, p. 35there is Honour of Reverence, Tribute and Obedience due. There is a peculiar Reſpect and Honour due to Rulers: They are ſtyled Dignity's, with reference to the place of Superiority they ſtand in above others: And that Honourable Name they are Dignify'd with [I ſaid, Ye are Gods:] And as they are ſo, ſo there are peculiar degrees of Deference, and Reſpect due to them above others. David tho' unjuſtly and cruelly Perſecuted by Saul, yet becauſe of his Dignity, (he being the Lord's Anointed) one Dignify'd with the Name & Authority of GOD, he ſhews a peculiar Honour and Reſpect to him, 1 Sam. 24.6. Again, Tribute and Obedience to all Lawful Commands, are due from the Ruled: Rom. 13.5,6. Wherefore ye muſt needs be Subject, not only for Wrath but alſo for Conſcience ſake. For, for this cauſe Pay you Tribute alſo: For they are God's Miniſters, attending continually upon this very thing. And thoſe are ſtyled Children of Belial, who bro't no Preſents to Saul, 1 Sam. 10. 27. The word in the Original, [Mincha,] ſignifies a Gift, Oblation, or Offering; and is commonly apply'd to the Sacrifices which were offer'd to the Lord. Its rendred alſo a Preſent, Gen. 32. 13. Which ſeems to ſuggeſt it to be the Duty of the Ruled, not only to Acknowledge them by Paying that Tribute which may Recompence their Labours in Government; p. 36(which is an act of Juſtice) but moreover to manifeſt their peculiar Reſpect, by Preſenting them with their Gifts. Now I ſay, Whatever Duty's belong to this Relation, (whether on the part of the Ruler, or the Ruled) Religion has a diſtinguiſhing influence to promote Fidelity in them.

As to Rulers, it preſents them with the moſt powerful inducements to Faithfulneſs. It is no leſs proper to prevent Errors in the Defect, than in the Exceſs. Thus it is, as by … her Means, ſo particularly by unveiling … Nature of an Oath, and the Solemn Obl…ion it carry's with it. An Oath in general, is a Solemn Invocating GOD to Witneſs for the Confirmation of the Truth, and Sincerity of what we Say or Promiſe. Hereby an Eminent Honour is given to God: He is acknowledged as the Author, Lover & Rewarder of Truth; and as one that Sees and Knows all things. It's a part of Natural Worſhip, and reduceable to the Firſt Commandment of the Law, in regard of the Object Invocated, viz. GOD. But in reſpect of the Reverend Uſe of it, (or the Name of God in it) ſo its to be referr'd to the Third Commandment. Tis either Aſſertory, or Promiſſory; and as in the former, we do in the moſt Solemn Manner Call upon God in theſe (or the like) words, Let the All-ſeeing GOD, the Fountain and Author p. 37of Truth, that GOD that ponders the Spirits, and is the Righteous Judge of the World, come down and Witneſs to the Truth of what I Aſſert; and let Him take Vengeance on me, if I Aſſert that which is Falſe. So in like manner, we do in the Promiſſory Oathes. We Invocate Him in like manner to Witneſs to the Truth or Sincerity of our Promiſes, and Imprecate the like Vengeance upon our ſelves, in caſe of In-ſincerity. In every Oath, there is evermore an Imprecation expreſs'd or imply'd. This in ſhort is the Nature of it, as might be ſhew'd at large. And from hence tis evident, it is a thing of the moſt Solemn Obligation, and to be inviolably kept, tho' we Sware to our Hurt, Pſal. 15. 4. And by laying open the Nature of this, and the Solemn Obligation of it, Religion becomes (not only otherwiſe) Serviceable to Government, but particularly as it promotes Fidelity in Rulers. Again, It is very powerful this way, as it gives to and maintains in them, a Rectify'd Senſe of their State: That however (in other reſpects) they are diſtinguiſhed from others, yet in this they ſtand upon a Level, viz. That they are liable to Death, and the Conſequents of it. Hereby they will be led often to revolve in their Minds, that they are as liable to Death, and the cruel Arreſts of a guilty Conſcience in their laſt Hours, and the dreadful Condemnation of the Judge p. 38at laſt, as others, in caſe of Unfaithfulneſs. It will be often reminding them of that Solemn Memento of their Mortality which we have, Pſal. 82.6,7. I ſaid, Ye are Gods: but ye ſhall Die like Men. In a word; It will be often removing the Vail that is drawn over the inviſible World, and making thoſe lively repreſentations both of the Joys & Horrors of it; which will powerfully incite to ſuch a Deportment of themſelves in their Places, that now they may have, & at laſt ſhare in the Felicity of an Unreproaching Conſcience, & be filled with Hope and Confidence toward God.

Again, Religion is equally powerful to promote Fidelity in the Ruled. It is no leſs proper to make Good Subjects, than Good Rulers. It is obſerv'd by the**Machiavell. Hiſtorian, of Numa, that when advanc'd to Royal Dignity among the Romans, and being willing to reduce that then Barbarous People to Civil Obedience, he did by the influence of a Falſe Religion of his own invention, work them to ready Compliance with whatever was deſign'd by the Senate or Princes. Thereby that Virtue was given to their Determinations, that in all things there was in them a ready compliance. How much more powerful is the True Religion for this end than any of the Inventions p. 39of the Wiſeſt Heathen? It Eſtabliſhes the Duty of the Ruled upon permanent Principles, & Secures it by the moſt forcible Conſiderations.

V. As it Reſtrains & Subdues thoſe Luſts that are the Cauſes of all Irregularity & Unſucceſsfulneſs of Government in its Adminiſtrations. Had Man continu'd Loyal to his Maker, retain'd that Image of His that was the Glory & Felicity of his Primitive State; as doubtleſs there would have been Order and Subordination among Men, (Children being no ſooner Born than they are actually under the Authority of their Parents) ſo the reſpective Duty's of Superiors & Inferiors ariſing from that Subordination, would have been grateful & pleaſant: the fruits of choice and inclination. There would have been no propenſity in either to invade the Rights each of other, nor any reluctancy againſt, nor irregularity in the performance of the reſpective Duty's incumbent on them. They would have been under the Governing influence of thoſe good Principles which would have diſpoſed every one to a due Obſervance of his Province, and a chearful & regular diſcharge of the Duty's belonging thereto. In a word Superiors, Inferiors and Equals had walk'd in ſweet Agreement together, and Order and Tranquility had covered the Earth. But ſince he is ſtripp'd of p. 40that Bleſſed Image, has loſt his Primitive Rectitude, and Sin has invaded & taken Poſſeſſion of his Nature, he is chang'd to Amazement. There is now no good Propenſity in him, and he is willingly Subject, and yields a chearful Obedience to the Vileſt Luſts and Paſſions. Tis thus with all Ranks and Degrees of Men whatever. The Rebellion of our Common Parent, was a Sin of Univerſal Efficacy, & derives a Guilt and Corruption to all Mankind, in all Ages of the World. However Men may be diſtinguiſh'd upon other accounts, yet in this Article they agree, viz. That an Hereditary Corruption is thereby diffuſed into them. Superiors & Inferiors (of what kind ſoever) in this ſtand upon a Level. Sin has equally Invaded them, Marr'd the Rectitude of their Faculty's, and Subjected them to the Empire of Luſt and Paſſion. Pride, Envy, Covetouſneſs, Senſuality are Naturally the Guides of our Lives, & to the Dictates of theſe we are very Obſequious. And from hence (as the proper Fountain) all the Diſorder & Confuſion in the World takes its riſe. Hence tis that the Good Order, Beauty and Tranquility of Society's is ſo often defac'd and diſturb'd. That Rulers either neglect their Duty, or fail in the Diſcharge of it; caſt of all Care of thoſe under 'em, or ſet up a Deſpotick Power, paramount to all Law, and diſcard the p. 41Juſtice (& other Vertues) that ſhould ſhine out in all their Adminiſtrations. And on the other hand, Hence tis that the wiſeſt Adminiſtrations are many times ſo Unſucceſsful, the Ruled Murmur, refuſe Submiſſion to wholeſom Conſtitutions, and invade the Rights of thoſe that are over them. In a word; From hence Injuſtice, Oppreſſion, Rebellion, Fraud, Violence, and whatever elſe in Superiors, Inferiors or Equals is deſtructive to the good Order and Tranquility of Society's reſults & flows. And unleſs theſe imperious Luſts be reſtrain'd or rooted out, there can be neither Rectitude, nor Succeſs in any Civil Adminiſtrations. Now, this Fear of God (of all things) is the moſt Effectual for this end: And whatever Virtue may be in any thing elſe tending this way, it is deriv'd from hence. This lays the moſt powerful Reſtraints upon the Luſts of all, and caſts thoſe Blocks in the way to all Sinful Gratifications, which it is hard to ſurmount or get over: And not only ſo, but extirpates & roots them out. It not only prevents the Act, but kills the Principle, and implants the contrary Habits. It bridles all thoſe Vicious Propenſity's in Men, that are inſuperable by other Means, & miraculouſly Renews the Underſtanding, Will & Affections, the Sources of Action. From all Which its more than Evident, That Religion is not only p. 42Conſiſtent with, but highly Serviceable to Advance the Ends mention'd in our Doctrine.

APPLICATION.

USE I. Hence it follows, that Enemy's to Religion are Enemy's to the State. 'Twill be readily acknowledg'd by all, That Civil Government contributes not a little to the Well-being of Religion. As the Maintenance and Progreſs of Holineſs is the principal Deſign of God in the Ordination of a Rule over Men, and all other more immediate Ends of it are to be purſued by Rulers as Means ſubſerving to this; ſo when it is duly Exerciſed, Rulers have this Noble Deſign always in View, and all their Adminiſtrations are wiſely proportion'd to it, it is very Serviceable for theſe Ends. The Continuance, Growth and Progreſs of it has a great dependance upon the Wiſdom & Fidelity of Rulers in diſcharging the Truſt repoſed in them. This is particularly true in this Degenerate Day, wherein Impiety, Profaneneſs, and the Contempt of all that is Sacred and Good have gotten ſuch an Aſcendant, and made ſuch Advances in the Chriſtian World, that were they not under this Reſtraint, they wou'd like Pharaoh's lean K…ne, make a quick diſpatch of all that is Comely & Good in it. But yet for the Honour p. 43of Religion on the other hand, it may be ſaid, That it contributes nothing leſs to the Well-being of Civil Government: And were it not for this, (moſt certain it is) there wou'd be little elſe beſides the Name & Shadow of it in the World.

And that this is ſo, (beſides what has been already ſaid) will be further Evident, if we conſider, That no Inſtance can be given of any Society in the World whereby Government is Duly and Succeſsfully Adminiſtred, (even ſo far forth as it relates to the Civil Rights and Immunity's of the Ruled) where it has not the aſſiſting Influence of the true Religion attending of it. The Apoſtle ſuggeſts to us what the State of Corinth was before Chriſtianity was introduc'd among them, in thoſe words of his to the Church there; 1 Cor. 6. 11. Where having enumerated a black Catalogue of the Vileſt Enormity's, ſuch as are moſt inconſiſtent with the good Order and Tranquility of Civil Society's; As viz. Uncleanneſs, (in the moſt horrid Inſtances of … Theft, Covetouſneſs, Drunkenneſs, Reviling, Extortion, &c. He tells them, And ſuch were ſome of you. And of the Gentile World in general, the Apoſtle aſſures us, that it is filled with all Unrighteouſneſs, Fornication, Wickedneſs, Covetouſneſs, Maliciouſneſs, Envy, Murther, Debate, Deceit, Malignity, Backbitings, &c. Rom. p. 441. 28, 29. Very agreeable to the dark Character which the Pſalmiſt gives of it in his day, Pſal. 74. 20. Where he tells us, that the dark Places of the Earth are full of the Habitations of Cruelty. Injuſtice, Oppreſſion, Violence are Evils Triumphant there. In ſuch Places Men live Precariouſly, and hold whatever is Dear & Valuable to them, by no ſurer Tenure than the volluble Will and Pleaſure of thoſe that are able to Deſtroy them. Their State is much like that of the Fiſhes in the Sea, and the Beaſts in the Wilderneſs, where the Greater devour the Leſs. The wiſeſt Conſtitutions without this, are ineffectual to bridle mens Luſts, and hold them within due Limits. It is upon this Ground or Principle, that Abraham Infers or Argues as he does in our Text; Becauſe I ſaid, Truly the Fear of God is not in this Place; and they will Slay me. Such therefore are deſervedly to be eſteem'd Enemy's to the State, and (in deſire at leaſt) Subverters of all that is deſirable and good in it, that are Enemy's to Religion. And alas! How many are there of theſe, even within the Chriſtian Pale? Some are Profeſſedly and Openly ſo: The preſent Degenerate Age affords many of theſe Monſters. They talk of it as a Dream, openly Defy it, and treat all thoſe with Scorn that make Profeſſion of it. Others, altho' they mask themſelves with a Form of Godlineſs, p. 45& make ſpecious Shews of it to carry on their Carnal Deſigns, yet as they are without the Power of it; ſo Enemy's to it in their Hearts, and tho' not Openly, yet Secretly (& as far as will ſtand with the preſervation of their Intereſt and Honour) ſeek the Ruine of it. And are there not many of theſe even among us? The things which are deſigned by God to implant His Fear in the Hearts of Sinners, and to be as Food to Support & Nouriſh it there, (I mean, the Publick, Inſtituted Worſhip of the Goſpel, which is deſign'd by God for theſe good Deſigns) they are Enemy's to, and wiſh in their Hearts there were no ſuch thing. And moreover, This ſort of men are not only to be found among the more Baſe and Vile among us, but even among ſuch as would hold a place among thoſe of Rank and Quality. I think I am not too ſevere in this Cenſure; eſpecially conſidering there are in many among us, thoſe things which will not (unleſs we impoſe upon our Reaſon) allow of a more favourable Conſtruction.

But ſurely theſe Men are far removed from right Thot's of things, and however they may think themſelves not a little Skill'd in Politicks, & have liberal Tho'ts of their own Wiſdom, yet ſurely Wiſdom will never Die with them. They little know what the amazing Conſequents of their Deſires (cou'd they obtain 'em) wou'd be.

p. 46USE II. Hence it follows likewiſe, That the Decay of Religion, is a ſure Sign of a Decaying State. It being of ſuch Influence to Promote the Weal and Proſperity of the State (as has been ſhew'd) it muſt needs follow, that the Decay of it muſt be a Preſage of Ruine thereto. Its aſſerted by a great Politician,**Machiavell. That the Religion introduc'd by Numa among the Romans, (tho' it was no other than the Product of his own Brain) was one of the prime Cauſes of their Felicity and Grandure. For this (ſays he) produc'd Good Laws, Good Laws, Good Fortune, and Good Fortune a Good End in whatever they undertook. And from hence ſays of the True Religion, That as there is nothing Contributes more to the Advancement of a State than that, ſo nothing that more certainly bodes Ruine thereto than the Dying, Decaying State of it. Conſonant to this, we find this mention'd, as one of Ephraim's Gray Hairs; Hoſ. 7.9, 10. Strangers have devoured his Strength, and he knoweth it not: Yea, Gray Hairs are here and there upon him, yet he knoweth not. And the Pride of Iſrael teſtifieth to his Face, and they do not return to the Lord their God, nor ſeek Him for all this. And tho' poſſibly there may be many here preſent p. 47who will not believe me, yet let me tell you, There is nothing has a darker Aſpect upon our Civil Liberty's, and more Threatens the Ruine and Loſs of all, than the Languiſhing State of Religion among us. It is obſerv'd by the Perſon but now mention'd, (and certainly its an Obſervation worthy of our ſerious Remark) That however a People Degenerate and Corrupted may poſſibly recover their Liberty's when loſt, yet when they have done ſo, they are not likely long to maintain them. And to evidence this tells us, That the Romans having expell'd the Tarquins (who cruelly invaded their Liberty's) quickly recover'd them again, and maintain'd them for a long time. Whereas afterward, when the whole Race of the Caeſars were deſtroy'd, they could not introduce the leaſt ſhadow or appearance of Liberty among them: The reaſon of which difference in the ſame People (he tells us) was, becauſe in the time of the former Kings they were not ſo generally Corrupted, as afterwards. Univerſal Spiritual Thraldom in Society's, is inconſiſtent with Civil Liberty: When once Irreligion & Profaneſs get the Aſcendant in them, & a general Corruption of mens Principles and Morals prevails, this will ſoon put all things out of Joynt, and bring a Deluge of Miſery's with it.

p. 48USE III. Is Religion thus Serviceable to theſe good Deſigns? then all Means deſign'd and proper to Secure and Advance it among us, ſhould be very Valuable and Precious in our Eyes: And due care ſhould be taken to Countenance and Encourage them, as things on which our Civil Weal does not a little depend. Of this Nature is the Publick Worſhip of God, which as it is deſign'd for, ſo very proper to Inchoate, Propagate and Increaſe the Spiritual Life in the Soul. The Word of God therein diſpenſed has an Objective Vertue in it, whereby its apt and proper not only to Regenerate, but to Encreaſe the Vigour & Activity of the New Life:—To build us up to an Inheritance among all them which are Sanctify'd, Act. 20. 32.

Again, All prope… Methods for the due Education of Youth, and their Improvement in Knowledge, Piety and Vertue. It's obſerv'd by the Hiſtorian‖‖Howell. of Julian, That after his Apoſtaſy from our Holy Religion, (being an Enemy to it, and reſolv'd to Suppreſs it if Poſſible;) One method improv'd by him for that end, was, his ſhutting up all Schools of Learning, and forbidding to Chriſtians the Liberty of inſtructing their Youth in the Liberal Arts and Sciences, Jeſting away the reaſon p. 49of this Injuſtice with Scoffs, as he did the reſt; ſaying, That ſince Plato, Ariſtotle and Iſocrates, Ador'd Mercury and the other Gods, he held it abſurd, that the Chriſtians ſhould learn from their Books whoſe Religion they Condemn'd and Loath'd. And certainly this was a proper Mean for the End to which it was Deſign'd.

And the Encouragement of theſe things, as it is eſpecially incumbent on Rulers, who are deſign'd by God to be the Phyſicians of the Body Politick, both to Cure and Prevent the growth of any hurtful Diſtempers in it, ſo when they are duly careful in their Adminiſtrations ſo to do, what we have heard neceſſitates us to look upon it as a Token for Good unto a People.

USE IV. Our Text and Doctrine ſuggeſts to as who thoſe are that are moſt meet to be Employ'd in Places of Rule over a People. That they are ſuch who are themſelves under the Governing influence of this Fear of GOD, and Conſequently will be moſt induſtrious in Endeavours that others may be ſo; and take due care to proportion & ſuit the whole of their Conduct to this good Deſign. Accordingly the…e are the Perſons we are directed in the Word of God to make Choice of for this end, Exod, 18. 21. 2 Sam. 23. 3.

p. 50But I ſhall Conclude with a word of EXHORTATION, directed to the ſeveral Orders of Perſons here Preſent, to contribute and do what they can in their ſeveral Places to Secure and Advance this Intereſt among us. And here,

I. In the firſt Place; Let this word of Advice (with all due Submiſſion) be directed to the Honourable the GOVERNOUR, the DEPUTY GOVERNOUR, with the Worſhipful ASSISTANTS of this Colony. Honourable and Worſhipful; What has been ſaid neceſſitates a tho't of Religion as a thing moſt Serviceable to the deſigns of Government, and to Conclude that the moſt advantagious Forms of it (tho' manag'd by the moſt Refin'd Politicks) are not likely to Succeed without this; and that the Civil Intereſts of a People are not a little imbark'd on this Bottom. Whatever Sentiments the brutiſh, inſenſible part of Mankind may have of it; whoſe Eyes Luſt has vailed and far remov'd them from right tho'ts of things; tho' they may look upon it as a thing Serviceable only to advance the Separate Intereſts of a … Perſons; yet I doubt not of the Concurrence of all thoſe in this Opinion concerning it, whoſe Minds are not utterly depraved, and who are not themſelves Strangers to thoſe p. 51powerful influences of it, by which it becomes thus Serviceable to promote the Publick Good.

In Particular, There is no reaſon to believe but that your Selves are very ſenſible of this Truth, do look upon Religion as a Main Pillar by which the Common-Wealth is Supported, and that the Fall & Ruine of this among us, will bring an Amazing Deſtruction upon all our Civil Intereſts. You are not inſenſible, how neceſſary this is for all Perſons of what Character or Station ſoever; and that without the influences of it, none are likely to approve themſelves in any Relation. Which being ſo, (as Religion may well claim a particular Regard from YOU, and that the intereſt of it have a Governing Influence upon You in all your Councils and Adminiſtrations, ſo) we are encouraged to hope and beſeech You, that in the whole of your Conduct, You would make it manifeſt, that it is a Thing that lies very near Your Hearts; that you are particularly Concern'd for it; and this by Uniting your beſt Endeavours to Secure and Perpetuate this Intereſt among us, and Reſcue it from the ſad Decay's which at preſent it is under.

You are not inſenſible, how well a diſtinguiſhing Zeal for this Cauſe of GOD among us, will become your Exalted Station. That nothing will better Entitle you to the Honourable Stile of Gods, (which you bear) p. 52render you more Venerable, ſo much Eſtabliſh your Authority, Secure the due Reſpect and Obedience of thoſe over whom you are ſet; and help you to attain and anſwer the grand Deſign of HIM by whom you Rule, in putting Honour upon you. This was that which rendred Job ſo Venerable in his day; That when he paſſed thro' the City, and prepared his Seat in the Street, the Young men that ſaw him hid themſelves, & the Aged aroſe and ſtood up; the Princes refrained talking, and the Nobles held their peace in his Preſence. 'Tis apparent to every one whoſe Eyes are not utterly cloſed, that Religion ſadly Languiſhes among us. How ſmall is the Number of Painful, Practical Chriſtians, that ſhew forth the Power of Godlineſs in their Lives? Nothing is more apparent than that, the Religion of the Body (even) of Profeſſors among us is ſunk into a Lifeleſs Formality: And that there are but very few in whom there is any thing to be ſeen of that Good Spirit that follow'd God into this Wilderneſs. The Apoſtle Paul deſcribing to Timothy, 2 Tim. III. thoſe Perilous Times which he there aſſures him ſhould overtake the Church before the end, gives him a black Liſt of the Evils which (he aſſures him) ſhould then be prevalent among Profeſſors themſelves, ver.—6. Certainly this heavy Prophecy is to a ſad degree fulfilled in our Days, theſe p. 53Perilous Times are far advanc'd upon us, the Spirit and Temper of the generality of men among us is drawn to the Life in thoſe Verſes. Now it being ſo, and the Reforming growing Evils belonging to your Province, You will give me leave, Humbly to Call upon you to beſtir your Selves in this matter; and as the Eminency of your Station gives you ſingular Advantages, ſo that you would Apply your Selves hereto. May I not ſay to you, as Mordecai to Eſther, upon another Occaſion; Who knows whether God has not raiſed you for ſuch a Time as this? Be ſure this is what God expects from you in the preſent Day & Seaſon. You are not inſenſible, of the Worthy's Recorded in Scripture, who have gone before you in this Work; who by a Zealous aſſerting the Cauſe of GOD in Degenerate Times, & diſpenſing a Vigorous Influence to the Suppreſſing growing Evils, have added to that Crown that is now plac'd on their Heads. Not to mention others, Nehemiah Signaliz'd himſelf in this Work. The Holy Spirit gives us this account of him, viz. That he was a man ſent to ſeek the Welfare of the Children of Iſrael. This was the deſign of his Miſſion and coming among them: And this with unwearied Applications he purſued and failed not to anſwer. And this he did, (as by other means, ſo particularly) by Stemming the Tide of Profaneneſs, & Reforming growing p. 54Evils among them. I may add further, (what you very well know) That the Obligation you lie under to the Civil Intereſts of this People (ſimply Conſider'd) is not the only thing urging this Duty upon you; but there are other Motives of a Nobler Extraction, which (becauſe your Wiſdom ſuggeſts them to you) I forbear to mention.

In a Word; It is ſaid of that excellent Emperor Conſtantine, that he was wont to ſtile himſelf,[Epiſcopos Pros▪ Ta He…o,] A Biſhop or Overſeer of Religion. An Overſeer to Prevent and Rectify all Viſible Diſorders therein, Defending the ſame, and to Eſtabliſh proper Methods for the Continuance and Growth of it. We truſt you will give us reaſon to Conclude you have the ſame Sentiments concerning your Selves, and that by a due Concern of your Selves in the matter now urged. And thus doing you will yet further Entitle your Selves to the inceſſant Cry's of all that Love GOD, That He would be with you in your Work, Counſel and Strengthen you in it, and Think upon you for Good according to all that you have done, or may do for this People, Neh. 5. ult.

II. I ſhall now Addreſs my ſelf to my Reverend Fathers & Brethren in the MINISTRY. And here I aſſure my ſelf, 'twill be no ways p. 55Unacceptable to you, to be put in mind of what you know to be our common Duty; and that you will ſuffer the word of Exhortation. Religion being a thing of ſuch Benign Influence upon the Civil Concerns of all Society's, it ly's indiſpenſibly upon us alſo to beſtir our Selves, imploy all our Talents, and unite our beſt Endeavours to further this Good Deſign. As our Rank and Station in the World, and the peculiar Influence which we may reaſonably … ſuppos'd to have upon all Perſons of what Character ſoever, gives us peculiar Advantages to Contribute to this good deſign more than ſome others; ſo that Zeal for God which is but juſtly expected in us in ſome degrees of Eminence, ſhould effectually engage us in it. If we conſider our ſelves in our Civil Capacity, as Members of the State, who expect Protection from the Laws of it, and to ſhare in the Happineſs ariſing from the good Order, Peace and Proſperity of it, ſo we ſtand bound to this Duty; but if we conſider our ſelves as the Miniſters of CHRIST, who by Office are Co-workers with Him in the Concerns of His Royal & Prophetick Offices, & by a ſolemn Conſecration have been ſet apart thereto; the ſtrict Charge we lie under, to be Faithful in our Work, & the ſolemn Account which in a very ſhort Time we muſt give of our Stewardſhips, tis evident we lie under peculiar p. 56Bonds, the higheſt Obligations imaginable, to rouſe & ſtir up our ſelves, & with utmoſt Application to engage in this affair. Certainly, there never was a day wherein there was greater need of Zeal & Warmth in this affair, than in the preſent; wherein even the vileſt Enormity's have eſtabliſh'd a Reputation in the World, are Legitimated by common Practice, have loſt that Fear & Shame that was wont to attend 'em, walk in the day-light; and as its wont to be ſaid, Non querunt angulos. And it being ſo, ſhall we ſhut our Eyes, & fold our Hands? And that we may be Succeſsful Inſtruments, and really Contribute to this good deſign, ſuffer me here in a few Hints.

Let us often endeavour to recommend Religion to the Reaſon & Conſciences of our Hearers. Religion is a reaſonable Service, Rom. 12. 1. The Faith & Obſervance of which it conſiſts, are both grounded on the higheſt Reaſon. Faith in aſſenting to the Doctrines of it, proceeds upon rational grounds; and all the Duty's of it are moſt equal & juſt. Let us make it a principal part of our Work, to impreſs a ſenſe of this. Let us not account it eno' to make Addreſſes to the Affections of our Hearers; this is but to Storm the Out-works, & leave the main Strong-holds of Sin Untouch'd. The impreſſions made on the Affections, are eaſily ras'd out; whereas due Conviction of the reaſonableneſs of Religion, p. 57will abide with & have a permanent Influence upon them.

Again, Let us often ſet before them the Preſent & Future World, ſo vaſtly different in their Quality's, the kind & duration of the Good & Evil things of them. This is a proper Mean to wound the intereſt of Sin at the heart, diſcover to Sinners the Folly of their Choice before they come to their end, & by ſad experience ſhall be convinc'd thereof. Tis a conſiderable part of our work, to ſet theſe things before Sinners in a true light: To unmask the Preſent World, and remove the Vail that is drawn over the Future & Inviſible; and make lively diſcover… of the vaſt diſparity between the Good and Evil things of Each.

Again, Let a due Zeal appear in all our Adminiſtrations: Particularly in diſpenſing the Word of Life. As we ſhou'd therein appear Shining, ſo no leſs Burning Lights: And to this end, let us labour our ſelves to have a ſenſe & feeling of the Truths we deliver. This will enable us in a ſuitable manner to apply our ſelves to our Hearers & very much further our Succeſs therein. Tis the Mind that convinces the Mind, & the Heart perſwades the Heart. He that ſpeaks from a Sacred fire in his own boſom, will inflame others.

Further, Let us as far as is poſſible, give our ſelves to our Work. Suffer that Addreſs of Paul to Timothy; 1 Tim 4. 13. Give attendance to Reading, p. 58to Exhortation, to Doctrine. Indeed, ſuch are the Circumſtances of many of us, that entire applications to our work are impoſſible: Yet are all of us guiltleſs in this Point? Are we as far as we may devoted to our work, and not needleſly turn'd aſide from it? Oh! Let us make it appear in the whole of our Conduct that the Saving of Souls is our principal aim. Nothing ſhort of this, will be a ſufficient Juſtification before the enlightned Tribunal of our JUDGE at laſt.

Finally, Give me leave further to add, That due ſtrictneſs in the Trial of Candidates for the Miniſtry, and Care that none but ſuch whoſe merits recommend thereto, be admitted into the Pulpit, will doubtleſs contribute well to this good deſign. Tis a part of that Solemn Charge that lies upon us as Miniſters, That we lay Hands ſuddenly on no man. And conſequently, that care be taken that the way of Perſons admiſſion into the Pulpit be not too wide and eaſy. And moſt certain it is, that as a worthy Miniſtry is the only Means (ſince Miracles are ceaſed) to Maintain & Propagate true Religion, ſo due ſtrictneſs in the Examination of Perſons for & Admiſſion of them to the Miniſtry, is the moſt proper means imaginable for the attaining ſuch a Bleſſing.

In a word▪ Let us labour in all reſpects to be Faithful, and Fulfil the Miniſtry we have received p. 59of the Lord. So only may we hope here to enjoy the Peace & Comfort reſulting from an Unreproaching Conſcience, and hereafter (when the great Shepherd of the Sheep ſhall appear) to receive a Crown of Glory that fades not away.

III. I ſhall now Direct my ſelf to ſuch Gentlemen as are here preſent, the REPRESENTATIVES of this Colony. Such are our Circumſtances under the preſent Conſtitution, (which thro' the indulgent Providence of GOD, & the Royal Favour is yet continu'd) that the Welfare of Chriſtianity has a great dependance upon your ſuitable Diſcharge of the Truſt Repoſed in you. And as you are now met together, to Conſult & Do ſuch things as to your Wiſdom ſhall appear to have a tendency to the Welfare of this People, ſo 'tis to be hoped, that what has now been ſaid may ſo far obtain in you, that you will allow Religion a ſhare in your Conſultations, manifeſt a due Concern for the Languiſhing State of it among us, and chearfully Concur to eſtabliſh all Methods proper for the Recovery thereof. It can't be deny'd, that worthy Deeds have been done (for this end) by thoſe in whoſe Hands the Legiſlative Power has been lodg'd among us: Yet in as much as notwithſtanding what has been heretofore done of that Nature, this Intereſt continues ſtill to Languiſh among us, p. 60tis evident that you are call'd to make a further Eſſay in that matter.

Where the Methods Eſtabliſh'd among a People to prevent a growing Apoſtacy, and to ſecure and advance the Cauſe of God among them, are apparently Ineffectual, (whether it be thro' the manifeſt Unſuitableneſs of thoſe Methods for this end, or thro' Defect in the Proſecution of them) there ly's an indiſpenſible Obligation upon Rulers to take theſe things into their Conſideration, & to endeavour to Rectify or Mend what is wanting or amiſs in them.

It is an excellent piece of Advice (& very neceſſary to be obſerv'd by all Perſons however imploy'd) which the Apoſtle Paul gives, 1 Theſ. 4. 11. Study—to do your own Buſineſs. None ſhould go beyond their Line, & meddle with things foreign to their Province. Yet I think I ſhall not exceed the Bounds of my Commiſſion, nor incur the Cenſure of any that are Wiſe, if I tell you, that it is not a matter of Liberty whether you will take this matter into your ſerious Conſideration, and make a Trial what may be done in it, yea or not. Such is the State of Religion among us, & ſuch Violent Symptoms appear upon it, that nothing is more evident, than that if a Remedy be not ſpeedily Apply'd, the Diſeaſe will be paſt Cure. Certainly, This is an Intereſt ſo Valuable, as to deſerve your moſt deliberate Tho't & Care for p. 61the Securing of it. There needs no more to beget in any a Veneration of it, than impartially to View it. Its own internal Excellency's are ſufficient to recommend it to every impartial eye; and (which ſeems to be Peculiar to Chriſtianity) it may be further ſaid to the Praiſe of it; That the more we Know, proportionably greater will our Veneration be. To Conclude this particular, Let me tell you, That from what we have heard tis very evident, that you can't be Faithful in your Truſt, & duly aſſert & ſeek to Maintain the Civil Intereſts of this People whom you Repreſent, in a Neglect of the Advice now given. In a word; When the Ways of God are Deſerted, and Religion runs Low among a People, this is a time wherein any Service we do for it, is peculiarly Acceptable to God. As a Prince Dethron'd by his Subjects, retains a moſt tender Affection for thoſe who continue Loyal to him in the general Revolt, & ſeek to Re-inthrone him again: So we may reaſonably Conclude, that GOD will ever regard thoſe with a Peculiar Goodneſs, that ſtand for Him in Declining Times and to their Utmoſt endeavour to retrieve His injur'd Honour and Intereſt. I ſhall take the Liberty here of Suggeſting a word or two.

1. Let the Inferiour Poſts & Stations in the Government, be fill'd with Men of Zeal & Piety. As the determination of the Perſons who ſhall be p. 62imploy'd in Subordinate Places of Truſt in the Government, is much in your Power, ſo the Intereſt of Religion ought to have a Governing Influence upon you in the Management of that part of your Truſt, and your Counſels and Determinations in that matter, ſhould be manag'd with particular Regards thereto. 'Jethro's Advice to Moſes, is Obligatory as to all Ranks or Degrees of Rulers Supreme or Subordinate. And whatever Good Eſtabliſhments have been made, or now, or hereafter may be, for the Service of this intereſt among us, yet if the Proſecution of them be intruſted in the hands of Perſons void of theſe Qualifications, they are never likely to do any Good. A Sword in a Coward's hand will never Atchieve any thing, nor yet in the hands of one that is utterly averſe to the Uſe of it. Common Reaſon will dictate to every man, that as for ſuch as are ſo far under the influence of Senſe, as to be falſe to their own Souls (that choiceſt Depoſitum) in the everlaſting Concerns of them, will not ſcruple to Betray a more Publick Truſt that may be Repoſed in them. Where theſe Divine Qualifications are in Perſons, they will inevitably produce a dear Concern that this Intereſt may Flouriſh, and a Vigorous Proſecution of all Methods proper for that end; but where they are wanting, there will be a wretched indifferency of Spirit with reſpect thereto, and p. 63whatever diſtinguiſhing Advantages ſuch Perſons may enjoy to be Serviceable to this Intereſt, yet they will never improve them. Let the intereſt of Religion therefore have a Governing influence in the Management of this Affair; lay aſide all Affection, Intereſt, and thoſe Siniſter Views (which poſſibly may ſometimes have too much influenc'd herein) and let Religion be your Guide & Counſellor therein.

2. Such an, Eſtabliſhment for the Support of the Goſpel, as might make Miniſters in general to give themſelves to their Work; and Settle the Worſhip of God in New Plantations, and ſuch Settlements in Towns as lie remote from the place of Publick Worſhip, and can't (without intolerable difficulty) attend upon it; would doubtleſs Contribute well to this good Deſign. I muſt Confeſs, I was at a ſtand with my ſelf, whether I had beſt recommend this Particular, yea or not; knowing how Unacceptable any thing of this Nature is to many; and being ſure of not eſcaping a Cenſure for it: However, if a ſolemn Declaration that the intereſt of Religion is the main thing influencing hereto, will excuſe me from it; I can freely make it. I plead not for the Wealth & Grandure of thoſe in the Miniſtry. They are men of the ſame Make with others, and with them liable to be Corrupted by theſe things. And doubtleſs it was not without reaſon that it was ſaid of old, That when the Chalices were p. 64of Wood, the Prieſts were of Gold; but when the Chalices grew to be of Gold, the Prieſts became Wooden. But yet, ſuch a Support of the Miniſtry as may enable them to live ſeparate from the World, & devoted to their Work, is of abſolute neceſſity to the deſign of their Office. And moſt certain it is, That however the preſent Method Eſtabliſh'd for this End among us, may ſecure ſuch Incomes to ſome Miniſters as that they are happily advantag'd to give themſelves to Contemplation; yet as for others, they are left under miſerable Circumſtances, & that without remedy, by any thing as yet done for this End among us. Tis the ſolemn Charge of Paul to Timothy; and in him to us all, wherever diſpoſed of by the Divine Providence, 1 Tim. 4. 14,15. Neglect not the gift that is in thee, which was given thee by Prophecy, with the laying on of the Hands of the Presbytery. Meditate upon theſe things, give thy ſelf wholly to them; that thy profiting may appear to all. This Charge ly's in common upon us all: But with how many is this impoſſible? I know no reaſon to believe, but that the generality of thoſe in the Miniſtry among us, would eſteem it an happineſs to be devoted to their Work; but with many of us this is impoſſible. As we are not Statues without Souls, ſo neither Angels without Body's: We are compounded of Fleſh & Spirit as well as others, live the ſame Animal life, & are incident to the ſame common Infirmity's p. 65& Neceſſity's. We would (were it in our power) joyfully give our ſelves to Reading and Meditation, that our Underſtandings being enrich'd with Spiritual Knowledge, we might (as good Houſholders) bring forth of our Treaſury things New & Old, and be able to hold faſt the ſound form of Words, as becomes thoſe, who are the Depoſitory's of the Sacred Truths of the Goſpel, to be: But we can't do it. We would carry into the Sanctuary with us, & there entertain our Hearers with Diſcourſes Pertinent, Clear, Diſtinct, Nervous & Well-Labour'd, like the Well-beaten Oyl of the Sanctuary; we would Viſit our Flocks, &c. But we can't do it: Our Places are poor, & not able to Subſiſt us; and our own Hands are forc'd to miniſter to our Neceſſity's. And hereby (beſides a Thouſand other Inconveniency's of a leſſer nature) the Cauſe of God ſuffers, beyond what it is eaſy to conceive of. Miniſters are compar'd to the Luminary's of Heaven, that by their Light, Heat and Influences, are ſo Beneficial to this Lower World. The Metaphor points out to us the grand deſigns of their Office; that it is to impart Light, Heat & Influence to others: But if they are Clouded with ignorance, or Eclipſed by the interpoſition of Earthly things, they muſt become (at leaſt comparitively) Uſeleſs and not capable to promote theſe good deſigns of their Office, as otherwiſe they might be▪ And p. 66is not this like to be the caſe of many of us, & this the inevitable effect of the preſent Method eſtabliſh'd among us for the Support of the Miniſtry? Its Obſerv'd by an Excellent Hiſtorian,††Biſhop Burnett. concerning the Greek Churches, That when once the Emperors of the Eaſt took the Nomination of perſons for the Miniſtry into their own Hands, & preferr'd the Illiterate & Unaccompliſh'd thereto, thoſe Churches were ſoon bro't to that paſs for Ignorance & Corruption, that it is no wonder that they … given up by God to ſuch terrible Calamity's as were bro't upon them, firſt by the Saracens▪ and afterward by the Ottoman Family. Verily, we ſeem at preſent to be in imminent danger of the ſame infelicity: GOD grant it may not have the like iſſue. Moſt certain it is, that ſuch is the Extent & Difficulty of the Miniſterial Work, that when our whole Time is devoted to it, the beſt of us fall ſhort. I ſhall conclude my Diſcourſe on this Head, with the words of a great Divine‖‖Dr. Bates. on that but now mention'd Charge of Paul to Timothy; If Timothy (ſays he) who had Supernatural Gifts by Inſpiration, was oblig'd to be intent & diligent in the application of his mind to the Myſtery's of Godlineſs, how much more ſhould thoſe be ſo, who muſt acquire knowledge by Search and Induſtry, & the Divine Bleſſing upon it? As (ſays he) Fountains (by ſecret Paſſages) derive from the Sea, the waters that flow in their Streams, ſo Miniſters p. 67by Reading, Contemplation and Prayer in their Retirements, obtain the knowledge of Divine Things which they convey in their Sermons to their Hearers.

Again, The preſent Method eſtabliſh'd among us for this end, leaves New Plantations (that are unable themſelves to Support the Worſhip of God) & ſuch Settlements in Towns as are remote from the Place of Publick Worſhip, and can't without intolerable difficulty attend upon it, under a ſad neceſſity of being without it. No proviſion is hereby made for the Diſpenſation of the Word of Life to them, & they muſt be without it, unleſs the Bleſſed Spirit (from above) will Deſcend & Miniſter to them. And how Deplorable the State of Religion already is in ſome ſuch Places, there are others here that know as well as I. Which being ſo, there is little reaſon to hope that things will be better with us, Religion ſecur'd & recover'd from its preſent decayed State, unleſs ſome more genuine Method be Eſtabliſh'd for this end.

3. You will ſhow your Fidelity & Zeal in this good deſign, by imploying your Wiſdom in deviſing ſome proper Methods to give Force & Virtue to the Laws deſign'd to reſtrain Vice & Immorality; and particularly that of Exceſs or Intemperance among us. How wretchedly is the Force of the Laws evaded, that are deſigned for this end; & how little Care taken in moſt …, by thoſe who ſhould ſee 'em put in Execution, that they are ſo? Inſomuch p. 68that notwithſtanding them, we are ſtill in imminent danger of being Delug'd with Intemperance. Is there no Balm in Gilead? Is there no Phyſician there? May not this Honourable Court find out an Expedient (if not to cure, yet at leaſt) to ſtop the progreſs of this ſpreading Contagion?

4. To Conclude, Let this word of Exhortation be acceptable to us all; and let us all (in our ſeveral Places) Contribute what we can to this Good Deſign. Were it proper for me here to Addreſs you, as thoſe who have an averſion to Religion by ſhewing you, that its no ways contrary to Reaſon; that it is truly Great & Venerable, Amiable and Lovely▪ and by offering Arguments Demonſtrative of the truth of it, yet time would not allow of ſuch an Eſſay. Beſides what Conſiderations might be offer'd from Religion (ſimply conſider'd) to perſwade to this Duty, what we have now heard, furniſhes us with Arguments hereto, drawn from another Fountain. We are a people very tender of our Civil Intereſts, & jealous leſt by any means they are invaded or taken from us. And ſurely in this we err not; they are things deſerving our moſt tender regard: Yet moſt certain it is (and what we have heard may Convince us of it) that the Continuance of theſe things has a great dependance upon the ſucceſs of the Counſel now given; and that unleſs we ſtir up our … & do what we can to ſecure & recover … among us, we p. 69ſhall but vainly attempt by other means to ſecure theſe things. If this Intereſt be ſuffer'd ſtill to Languiſh, and at length to Die among us, our beſt Politicks will be Ineffectual to preſerve our other Intereſts alſo from dying with it. This will bring a quick & an amazing deſtruction upon whatever is beautiful & deſirable among us, & our Land will ſoon deſerve the dark Character given by the Pſalmiſt to the Gentile World: 'Twill be full of the habitations of Cruelty. If we utterly Degenerate, we ſhall not Degenerate into a Moral Heatheniſm, but ſomething much worſe. In a word, Have we not loud Calls in Providence, to beſtir our ſelves in this affair▪ What elſe (but that we might be ſtirred up to ſtrengthen among us the things that Languiſh & are even ready to Die) is the deſign of thoſe repeated Rebukes we have been under? The Pſalmiſt ſpeaking of the Works of God in Common Providence, ſays of them, Pſal. 107. ult. Whoſo wiſely obſerves them, will underſtand the Loving Kindneſs of the Lord. In this as a Glaſs we may ſee the Bounty & Goodneſs of God. But if we take a View of thoſe Works of His in Providence that have more immediately reſpected our Selves, … may invert the Pſalmiſts words, & ſay, … obſerves them, will ſee of the …. O let not an inſenſible heart deceive … ▪ Let us not ſhew our … of th… … and make, as not to be …. In a word, Let us … p. 70with a juſt ſenſe of the Amazing Conſequents of a perſevering Apoſtaſy. HOW dreadful have the effects of this been in others? We find God (that ſo He might beget in His backſliding People of old, a due ſenſe of what the Conſequents of their Apoſtaſy (if continu'd) would be and thereby check their further progreſs in it) directing them by the Prophet Jeremy; to conſider what the fruits of it in others had been, Jer.7.12. Go (ſays He) unto my place which was in, Shiloh, where I ſet my Name at the firſt, & ſee what I did to it, for the wickedneſs of my People Iſrael. And here, not to mention … inſtances, How bitter have been and are the effects of this in thoſe once famous Greek Churches▪ … have for a long time ſat, & ſtill ſit in Darkneſs & in the ſhadow of Death, being bound in Affliction, are groaning under the intolerable Oppreſſions of cruel Exactors; and may truly Complain with the Church in her Calamitous ſtate, Pſal.44.19.Thou haſt … broken us in the place of Dragons, and cover'd us with the ſhadow of Death. Tho' once (with far more reaſon than … ) they might promiſe themſelves exemption from ſuch Calamity's, Yet this is now their State. And what then may we expect, unleſs we Repent? Certainly, their Miſery's as they are to be Lament … & ſhould excite our compaſſion & pray'r for 'em, ſo when we hear of 'em, we ſhall do well to call to mind thoſe words of Ch… ▪ If theſe things be … in the Green Tree, what ſhall be done in the Dry▪

FINIS.

End of the text · John Bulkley, The Necessity of Religion in Societies (1713)