Rulers Feeding and Guiding their People with Integrity and Skillfulness, Sermon

Rulers Feeding and Guiding their People with Integrity and Skillfulness · Sermon

RULERS Feeding & Guiding THEIR PEOPLE, WITH Integrity & Skilfulneſs.

A SERMON, Preached, To the Great & General COURT of the Province of the Maſſachuſetts Bay, Conven'd at Boſton in N. E. on May 30. 1716. the Stated day for their Anniverſary Election of COUNSELLERS.

By B. Wadsworth, A.M.

Paſtor of a Church of CHRIST in Boſton.

2 Sam. 23.3. The God of Iſrael ſaid, the Rock of Iſrael ſpake to me; he that ruleth over men must be just, ruling in the fear of God.

Iſai. 49.23. And Kings ſhall be thy nurſing Fathers, and their Queen thy nurſing Mothers.

BOSTON: Printed by B. Green. 1716.

PRINTED by the Honourable Lieutenant GOVERNOUR's Command, at the Deſire of His Majeſties COUNCIL.

Samuel Woodward Secr. BOSTON, June Iſt. 1716.

p. 1RULERS Feeding AND Guiding their PEOPLE, WITH Integrity and Skilfulneſs.

PLALM LXXVIII. 72.

So he fed them according to the integrity of his heart: and guided them by the Skilfulneſs of his bands.

GREAT Accompliſhments are needful, for the right managing of Great Affairs. The well Governing of a Profeſſing People of God, is a very great Affair indeed; and very eminent Qualifications are needful for it. Our Text gives an Inſtance, of the well Governing of a Profeſſing People of God; and of the Qualifications needful p. 2thereto, and exerted therein. For it tells us concerning David, who was King over Iſrael God's Profeſſing People, that he fed them according to the Integrity of his heart, and guided them by the Skilfulneſs of his hands. This Pſalm whereof our Text is the cloſe, gives us an account of God's wonderful Appearances for, and merciful Dealings with, His People Iſrael in Egypt; of His Mercy in bringing them thence, protecting and ſupplying them in the Wilderneſs, bringing them into Canaan and poſſeſſing them of that good Land; and of His kind Diſpenſations to them for a conſiderable time after. It alſo gives an account, of the unſuitable returns which Iſrael made, to the God and Giver of all their Mercies: it relates their ungrateful, diſobedient carriage to God. This Hiſtory, which briefly relates ſundry Grand Articles of Divine Conduct towards Iſrael, and of their behaviour towards God, for the ſpace of between Four and Five Hundred Years, (1 King. 6. 1.) I ſay, this Hiſtory ſeems to preſent us, with a ſort of Conteſt between the Bounty, Mercy and Kindneſs of God; and the Ingratitude and Diſobedience of His People, as tho' there were a ſtrife which ſhould overcome. And if we may look on this matter as a ſort of Conteſt, then God (who is merciful and gracious, p. 3ſlow to anger & plenteous in mercy, Pſal. 103. 8) comes off Conqueror at laſt. For tho' He ſeveral times ſorely and ſharply chaſten'd them, and in His Providence plainly teſtify'd againſt their groſs Tranſgreſſions; yet on the other hand, He being full of compaſſion, forgave their iniquity, and deſtroyed them not; yea MANY a TIME turned be his anger away, and did not ſtir up all hiſ Wrath. ver. 38. Tho'God often made them ſmart for their ill carriage, yet their Puniſhments were not ſo ſevere as their Sins deſerved. He dealt not with them after their Sins, neither rewarded them according to their Iniquities, Pſal. 103. 10. He did not yet utterly caſt them off from being His People, nor utterly take His loving kindneſs from them; but His Mercy triumphed over their unworthineſs. For the Hiſtory in this Pſalm is clos'd, in relating a great and remarkable Inſtance of God's kindneſs to His People; even in ſetting an Able, Faithful and Godly Ruler ever them. This is mention'd (and that very juſtly) as a plain, evident Inſtance of his abundant care of, and goodneſs to, his People, ver. 70, 7I. He choſe David alſo his Servant, and took him from the Sheep folds; from following the … great with young, he brought him to feed Jacob his People, and Iſrael his Inheritance. The Perſon choſen was David, here call'd God's Servant; p. 4and an eminent Servant of God he was, to whom God himſelf gave teſtimony ſaying, I have found David the Son of Jeſſe, a man after mine own heart, which ſhall fulfill all my will, Act. 13.22. Note by the way,

The more any Perſon is after God's own heart, the more Inclin'd to fulfil his will; ſo much the more fit he is to be a Ruler. This David, had been a Shepherd in a proper and literal ſenſe, he had kept his Father's Sheep, 1 Sam. 16.11, 19. & 17.15. God calls him from this work, to be a Political Shepherd to Iſrael his covenant Profeſſing People. God's People, are ſometimes compar'd to Sheep, to a Flock of them, (2 Sam. 24.17. Pſal. 80.1.) and ſo David's being call'd to govern them, is call'd a Feeding of them. And whom muſt David, Feed? Why Jacob, Iſrael, God's People, God's Inheritance. They were a People near and dear to God; in a peculiar, fingular, diſtinguiſhing manner God's ſpecial Propriety, His Inheritance, Poſſeſſion, his Peculiar treaſure above all People, Exod. 19.5. For the Lord's Portion is his People; Jacob is the Lot of his Inheritance, Deut. 32.9. Pſal. I.35.4. It was an high and honourable, weighty and important work, to govern a People thus diſtinguiſhingly near to God; His peculiar treaſure, portion and inheritance. Well, our Text tells us, how, David manag'd himfelf in p. 5governing this People; he fed & guided them. The Phraſe is Metaphorical, it alludes to the practice of Shepherds who conſult the good of their Sheep; and therefore indeavour to lead and guide them in right ways, to keep them from ſtragling and ſtraying, from walking in paths that would be dangerous and hurtful to them. This feeding them, ſignifies alſo a kind, tender care to ſee them well provided for; a making them to lye down in green paſtures, a leading them by ſtill waters, (Pſal. 23.2.) a taking care, that they may go in and out, and find Paſture, Job. 10.9. Feeding and Guiding them imports, a thoughtful, ſollicitous, induſtrious care, for the good & welfare of God's Sheep, his profeſſing People. Further ſtill David did thus Feed and Guide them,

I. According to the integrity of his heart. It ſeems his Heart was ingag'd in the work, the weight and importance of it came home to his heart, it lay cloſe and near to his Spirit. He look'd not on it as a work by the by, as a trivial buſineſs of ſmall concern; but his very. Soul was indeed ingag'd in it. And truly, ſince ſuch a valuable Depoſitum, ſuch a peculiar Treaſure as Gods Covenant People were committed to him, and betruſted with him; 'twas highly reaſonable and needful, that his very heart, his Soul ſhould be diligently imploy'd in p. 6caring for them, and in promoting their welfare. Rich Jewels and Treaſures, ſhould be diligently and carefully look'd to, that they may be kept well and ſafe; but there are no Jewels or Treaſures in the World, of ſo high a price and value as God's Covenant People are. They are dear to God as the Apple of his Eye, Zech. 2.8 Well, David imploy'd his Heart, yea Integrity of heart in feeding God's People in governing of them. Integrity, the word ſignifies (as Criticks obſerve) Upright, Perfect, Sincere, Honeſt and without Guile: ſuch was his Heart in Feeding them.

2. According to the Skilfulneſs of his Hands, Skilfulneſs, The Word ſignifies Knowlege, Underſtanding, Prudence Tebunoth, The Hebrew Word here rendred Skilfulneſs, is in the Plural Number; and may Intimate the very great or manifold Skilfulneſs which David had, and exerciſed in Governing Iſrael. He had great Skill and Underſtanding in Religious, Civil and Military matters: he was quick Sighted, very knowing, Wiſe, Judicious, he had a very penetrating Thought and Sagacity. The Woman of Tekoa ſaid to him, 2 Sam. 14.20. — My lord is wiſe, according to the wiſdom of an Angel of God, to know all things that are in the Earth. David was very Skilful and our Text aſcribes this Skilfulneſs p. 7to his Hands, becauſe the Hands are the common Inſtruments of Action: he manifeſted great Skill, Wiſdom, Prudence in his Adminiſtrations. Hands, 'Tis in the Plural Number, he laid both hands too; he had work enough to fill them both. It may alſo Intimate, that he was Laborious in his work, ſpared no pains, was willing to exert all his Powers and Abilities to make his People eaſy and happy. David was remarkable for his Skill, his Wiſe, Judicious Conduct, even while his Predeceſſor Saul was living, 1 Sam. 18.5. 14, 30 And the main courſe of his Conduct after he came to be King, was not leſs remarkable for the Wiſdom and Prudence, of it; only there muſt be a ſaving as to the matter of Uriah the Hittite, 1 King. 15.5. What our Text relates about Davids Conduct as a Civil Ruler among God's profeſſing People; is recorded as an Inſtance of God's great Favour in ſetting ſuch an one to Rule them; and alſo as an Example to be Imitated by thoſe, who may be concern'd in Governing ſuch a People. Our Text therefore may afford us this,

DOCTRINE. Thoſe who are in Civil Government among a Profeſſing People of God, ſhould Feed and Guide them with Integrity and Skilfulneſs.

p. 8There are Three Propoſitions contain'd in this Doctrine. viz. (I.) Thoſe who are in Civil Government among a Profeſſing People of God ſhould Feed and Guide them. (2.) They ſhould do it with Integrity. (3.) They ſhould do it with Skilfulneſs.

PROP. I. Thoſe who are in Civil Government among a Profeſſing People of God, ſhould Feed and Guide them.

Here it would be eaſy (and poſſibly, not altogether unneceſſary) to premiſe,

That there are various forms of Civil Government among Men, as Monarchical, Ariſtocratical, Democratical, and ſome of a mixed nature. I ſhall add nothing by way of Compariſon, to ſay which of theſe is moſt or leaſt eligible.

Perſons concerned in the Government of a People, may have various or different buſineſs aſſign'd to them: ſome may be concern'd in the Ligiſlative part, to make Laws for the good of a People, and ſome in the Executive part, to … good Laws well Executed: and ſome, poſſibly; (tho' under different conſiderations) may be concern'd in both. Again,

There are different Poſts or Stations in Government, ſome Superior and ſome Inferior. Thus we read of the King as Supream, and of Governours as ſent by him, 1 Pet. 2.13, 14. p. 9So, there are other different Ranks, Stations, Degrees beſides theſe two here mentioned. Conſequently.

Thoſe Abilities or Endowments may competently fit or qualify a Perſon, for one Part or Station in Government, which may not for another. There were in Iſrael, Rulers of Thouſands, Rulers of Hundreds, Rulers of Fifties, and Rulers of Tens, Exod. 18 22, 25, 26. Thoſe may poſſibly be qualify'd for ſome Inferior place in Government, which are not for a Superior. The like degree of Skill, Wiſdom, Prudence is not needful to qualify a Perſon for one Station or Buſineſs in Government, which is needful for another that is much Superior & more difficult.

Therefore what I ſhall ſay concerning the Qualifications and Duties of thoſe in Authority, is to be underſtood generally & extenſively; and ſo to be particularly applied according to the different Stations any ſuſtain in Government: for that may be the proper buſineſs of ſome, which others are not immediately at all concern'd to meddle in.

Theſe Things being premiſed, we may again aſſert,

Thoſe who are in Civil Government among a profeſſing People of God, ſhould Feed and Guide them. This Feeding and Guiding of them, muſt needs ſignifie and comprehend in it (as was hinted p. 10in opening the Words) their indeavouring the true Good Welfare and Proſperity of their People. Plato could ſay, The People were not made for the Governour, but the Governour for the People. And this ſeems agreable to Rom. 13.4. He is the Miniſter of God to thee Good. Thoſe who Govern among a proſending People, ſhould very carefully indeavour the true Welfare of their People. Therefore they ſhould indeavour, (I.) That their People may do Good. (2) That they may injoy Good. (3) They ſhould indeavour to make Good Laws, and to ſee them well Executed, in order hereunto. Rulers ſhould Indeavour,

1. That their People may do Good. Their doing Good, I here take in a general comprehenſive ſenſe, to ſignifie their Living obediently to God's revealed preceptive will (as the Goſpel teaches, Tit. 2.12.) their denying ungodineſs and worldly luſts; and living ſoberly, righteouſly, godlily in this preſent world. Mic. 6.8. He hath ſhewed thee, O man what is good; and what doth the Lord require of thee, but to do juſtly to love mercy, and to walk humbly with thy God. It is good for Perſons, to turn from Sin to God in Chriſt Jeſus, to live holily: this is good in a moral ſenſe, it's the duty of all under the Goſpel, 'tis what God requires of them. And their thus doing duty, their being ſincerely and p. 11practically religious and vertuous; has a direct natural tendercy in many regards, to promote their outward good & welfare (as well as their inward comfort and joy) here in this preſent World. And further ſtill, their obedience to the Goſpel, their conforming to God's revealed preceptive will, has a moral or federal tendency to promote their trueſt Welfare, both in this World & in the next. Iſai. 3.10. Say to the righteous, that it ſhall be well with him, for they ſhall eat the fruit of their doings. 1 Tim. 4 8. Godlineſs is proſitable to all things, having the promiſe of the life that now is and of that which is 'to come. He that is wife, is proſitable to himſelf. If a Perſon or People heartily obey God, the advantage will be their own. Moſes ſaid to Iſrael, Deut. 6.24. And the Lord commaded us to do all thiſe Statutes: to fear the Lordour God, FOR OUR GOOD always, that he might preſerve us alive as it is this day. And God ſaid of them, Deut. 5.29. Oh that there Were ſuch an heart in them that they would fear me and keep all my commandments always, that is might be well with them, and with their children forever. The Prophet ſaid to God's People, 2 Chron. 15.2,— The Lord is with you, while ye be with him; if ye ſeek him, he will be found of you: but if ye forſake him, he will forſake you. For a People to be Pious, is the way to be Proſperous. Deut. 29.19. Keep p. 12therefore the words of this Covenant, and do them that ye may proſper in all that ye do. 2 Chron. 24.20.—Thus ſaith God, why tranſgreſs ye the commandment of the Lord, that ye cannot proſper? becauſe ye have for ſaken the Lord, he alſo bath forſaken you. When a mans ways pleaſe the Lord, be maketh even his enemies to be at peace with him, Prov, 16.7. This is as true of a People as of a Perſon.

It's undeniably evident from theſe things, that it's Good, Proſitable, Advantagious to a proſeſſing People, to live obediently unto God. God Iſ the Supream, Soveraign Maker, Owner and Ruler of all things. His Kingdom ruleth over all; and His Dominion is an Everlaſting Dominion. Nothing but his bounty & kindneſs, can make a Perſon or People eaſy and comfortable, in Body or Soul, in Time or to Eternity. It's therefore Heatheniſh, or rather Atheiſtical, to deny that it's proſitable for a People to obey God. That cuning or policy, thoſe contrivances or alliances which put them upon doing things provoking to God; will ſooner or later appear to be, ſenſeleſs folly, or miſchievous craft (like Gideons Ephod, Judg. 8.27.) 'twill prove a Snare to them. For whatever Mens cuning or policy may ſuggeſt, yet their iniquities will ſeparate between them & their God: their ſins will bide away his face that he will p. 13not bear, Iſai. 59.2. Righteouſneſs exilteth a Nation, but ſin is a reproach to any People, Prov 14.34. Now inaſmuch as it is for the good and advantage of a proſeſſing People, to do God, to know & do God's Will; therefore thoſe in Authority ſhould endeavour, to incourage and further ſuch Knowlege & Obedience in them. They are true Feeders and Leaders of their People, when they do their utmoſt to make them know and obey God. Thoſe in Authority therefore ſhould incourage thoſe things, which tend to promote in their People, the Knowlege and Practice of God's holy Will I might briefly Inſtance in a few things having ſuch a tendency among us, viz The incouraging (I.) Good Order in Families. (2.) Schools. (3)The Colledge. (4) A Learned and Godly Ministry. (5.) A Sanctifying the Sabbath.

I. Good Order in Families. Heads of Families, ſhould inſtruct their young ones in Holy Scripture Truths and Precepts; diligently teach them God's Law, (Deut. 6.6, 7.) and command them to keep the way of the Lord, Gen. 18.19. They ſhould bring them up in the nurture and admonition of the Lord, (Eph. 6, 4.) Train them up in thoſe ways of vertue they ought to walk in as long as they live, tho they ſhould live to be Old, Prov. 22.6. They ſhould bring them up religiouſly, vertuouſly, diligently; p. 14govern them well, keep them under proper reſtraints and diſcipline. Children ſhould not be left ro their own giddy unbridled humours, but ſhould be under Tutors and Governours, (Gal. 4.I, 2.) for they need a Guide for their Youth. Children ſhould be brought up, not Idly, but Diligently. Twas once a Law in Egypt & afterwards in Athens: that every Man ſhould once a Year give a Satisfactory Account, what Courſe he took for a livelihood, elſe he ſhould be put to Death. This ſhows how neceſſary they thought Induſtry and Diligence were, for the good of the Publick. And further, Family Prayer ſhould be conſtantly attended Morning and Evening in our Houſes. Heads of Families ſhould reſolve like Joſhua, As for me and my houſe we will ſerve the Lord, Joſh. 24.15.

Theſe things in their place and order, tend as directly as any thing can do, to promote good knowlege and holy obedience in a proſeſſing People. And on the other hand, the neglect of Family Inſtruction, Religion and Government, tends directly to introduce in a ſhourt time, an overflowing deluge of Ignorance, Wickedneſs, and waſting Judgments.

2. School. A Perſon or People can't do God's Will, unleſs they know it: if the Underſtanding does not ſee the right way, the Will p. 15cannot chuſe and walk in it. That the Soul be without knowledge it is nor good, Prov. 19.2. Therefore (beſides family Inſtruction but now hinted at) Schools for the Inſtructing of Children in Reading (that they may Search the Scriptures, the only rule of Faith & Life) Writing, Cyphering, are very needful to promote a Peoples well doing & well being. Grammar Schools alſo, for the fitting and training up Perſons for the Colledge, are very needful to promote Knowledge and holy Obedience among a proſeſſing People. It ſeems needleſs ſo much as to Eſſay a Demonſtration of theſe things. Any one that ſeriouſly conſiders the State of a People, that the grownup Generation are dying and droping off; and that the Children growing up, muſt ſoon bear all the ſway and influence in all Publick Affairs, I ſay, any one that ſeriouſly weighs theſe matters, can't but ſee, That Good Order in Families, and Schools for the well Educating of Children, are unſpeakably uſeful and needful for a Peoples welfare. Every Child that grows up will be a uſeful or hurtful Member of the body Politick. And perſons thus growing up, are moſt likely to prove uſeful or hurtful, according to the good or bad Methods taken in their Education. Thoſe well Inſtructed Governed, Imployed in their Youth; are moſt likely to be harmleſs and ſericeable in their Generation. p. 16Thoſe brought up in Ignorance & Idleneſs, Pride and Luxury; are likely to prove Vicious themſelves, and to be Perſonous, Infectious Plagues to the Publick. A little Leaven, Leavens the whole lump; what will one Scabby Sheep do? Thoſe who thro' coveteouſneſs or, bruitiſh careleſsneſs, are unwilling ta Incourage Schools & the well Educating of Children; ſeem really to be Enemies to Chriſt's Kingdom, and friends to the kingdom of darkneſs and wickedneſs. Since the well Educating of Children, tends ſo much and ſo directly to a Peoples well doing and well being, ſurely thoſe in Authority ſhould by all proper Methods Incourage it. And whether Authority, beſides providing proper Laws for the Incouragement of Schools, ſhould not alſo appoint Inſpectors, to ſee whether Children hare ſuch Education as tends to render them Pious & Uſeful Members of the body Politick; is a thing (as I humbly concieve) not unworthy of conſideration.

3. The Colledge. Our Fathers ſhewed great regard to the Glory of God, to the Spiritual and Temporal good of their Poſterity in early Founding a Colledge in this Wilderneſs, to Educate & qualify Perſons (ſo far as ſuch Indeavours can do it) for ſpecial & eminent Stations and Services both in Church and State. p. 17Agreably to theſe good purpoſes, God has been pleaſed to make this Nurſery even from the beginnings of it hitherto, a great bleſſing to this Province and to the Neighbouring Colonies. Yea, Streams from this River, have alſo made glad other parts of the City of God. Notwithſtanding our cold Climate, ſevere Winters, and hard Labour for a livelihood; yet I reckon our Colledge has been a greater bleſſing, a more inriching Fund and Treaſure to us, than all the Gold and Silver Mines of the Spaniſh Weſt Indies, have been to thoſe that poſſeſs'd them. May God long continue the Colledge, and make it a greater bleſſing than ever to His People. All proper Methods to countenance & incourage it, agreably to the Pious purpoſes for which it was Founded; I think muſt needs be reckon'd very beneficial to this People, by all who deſire that they may know and do God's will.

4. A learned and godly Miniſtry. Tho' whoever plants or waters, it's God only gives the Increaſe, (1 Cor. 3.7.) The beſt means can't Infuſe ſaving Light or Grace, without the efficacious cooperation of the Spirit of God; yet that a Learned godly Miniſtry, tends much to promote holy Knowledge & Obedience in a People, is ſo evident, that I think none who deſerves to be call'd a Chriſtian, dare to diſpute or deny it. To have able, faithful Miniſters, plainly teaching p. 18God's Will and Mens Duty, and with the ſtrongeſt Arguments & Motives urging Men to a compliance therewith; to hate them duly adminiſtring the Seals of God's Covenant, and maintaining the holy Diſcipline of His Houſe according to the rules of his Word, tends greatly to the welfare of a proſeſſing People. It therefore tends much to their advantage, that ſuch a Miniſtry ſhould be Incourag'd Countenanc'd, and ſuitably Maintain'd & Supported. The granting unto faithful Miniſters, ſuch an outward Support, as that they need not Intangle themſelves in the Affairs of this Life, (2 Tim. 2 4.) but may give themſelves wholly to their Evangelical work, (1 Tim. 4.15.) is not a matter of Almes or Charity, but a piece of Juſtice, a plain commanded duty. Gal. 6.6. Let him that is taught in the word, communicate to him that teacheth in all good things. 1 Cor. 9.14. So hath the Lord ordained, that they which Preach the Goſpel ſhould live of the Goſpel. To with-hold a ſufficient Support from Miniſters, unleſs where Inability is the real cauſe, might eaſily be prov'd to be Sa…riledge. Will a man rob God? Yet ye have robbed …; but ye ſay, wherein have we robbed thee? In …hes & offerings. Ye are curſed with a curſe, for ye have robbed me, even this whole Nation, Mal. 3.8, 9. That pions Governour Nehemiah, took care that God's Miniſters ſhould p. 19have a juſt Support granted to them, Neb. 13.10 — 13.

5. A Sanctifying the Sabbath. God expreſly ſays, Exod. 20. 8. Remember the Sabbath day to keep it holy. So to improve the Sabbath as God directs, is it ſelf one evident part or inſtance of holineſs, and it greatly tends to promote holineſs in other regards too. It has been long ſince remark'd, that Religion commonly thrives or decays among a People, according as the Sabbath, the Lords Day, is ſtrictly Obſerved & Sanctifyed, or baſely neglected and profaned. To keep holy the Lords Day, and to take all proper meaſures to prevent the Profanation of it, tends much to promote the holineſs & happineſs of a proſeſſing People. For the divine Oracles plainly teſtifie, That a People are expos'd to heavy Judgment, by abuſing and proſaning Gods holy day. Neh 13, 17, 18. — What evil thing is this that ye do, and profane the Sabbath day? did not your Fathers thus, and did not our God bring all this evil upon us, and upon this city? Yet ye bring more wrath upon Iſrael by profaning the Sabbath, Jer. 17.21—27. I think theſe things that have been mention'd, evidently tend to promote good Knowledge & holy Obedience, in a proſeſſing People. And as Rulers ſhould indeavour, that their People may do Good, may Obey & pleaſe God. So they ſhould Indeavour,

p. 202. That they may Injoy Good. That is, they ſhould Indeavonr that their People may be ſafely protected in their Perſons Liberties, Properties; that they may not be Moleſted, Diſturbed, Injured in any of the Rights. Poſſeſſions, Comforts belonging to them. They ſhould Indeavour, that they may be thus Protected, not only from open and Common Enemies; but alſo from being Injur'd by one another. It was ſad with Iſrael, when there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Countries, 2 Chron.15.5. On the other hand, it's mentioned as a great bleſſing of wiſe King Solomon's Reign: 1 King.4.25. And Judah and Iſrael dwelt ſafely, every man under his Vine and under his Fig-tree, from Dan even to Beer…a, all the days of Solomon. Thro'out the whole Kingdom, the People dwelt in Peace and Safety; under their Vines and Fig-trees, that is, they peaceably follow'd their own buſineſs, Improved and Injoy'd their own Eſtates, none diſturbing them in any of the Rights & Priviledges belonging to them. Long after this, 'twas Propheſi'd & Promised as a great bleſſing, Mic.4.4. They ſhall ſit every man under his Vine and under his Fig-tree; and none ſhall make them afraid. Indeed, civil Rulers ſhould Indeavour, that their People may be thus ſafe & quiet: p. 21That they may lead a quiet & peacealle life; in all Godlineſs & Honeſtly, 1 Tim.2.1. Rulers ſhould Indeavour, that their People may live in all Godlineſs & Honeſty, ('tis their duty ſo live,) and that they may Injoy Peace & Quietneſs (be undiſturb'd, unmoleſted) in their ſo living, this is a benefit & priviledge that of right belongs to them.

And as Rulers ſhould Indeavour, that their People may both Do good and Injoy good; ſo,

3. They ſhould Indeavour to make good Laws, and to ſee them well Executed, in order here-unto. The having and well executing of good Laws, is abſolutely neceſſary in order to a Peoples welfare. 'Twas good advice given to Moſes by his Father-in Law, concerning IſraeL Exod.18.20. And thou ſhalt teach them Ordinances and Laws, & ſhalt ſhew them the way wherein they muſt walk & the work that they muſt do. When there was no King in Iſrael, but everyone did what was right in his own Eyes; then great Iniquities prevail'd among them, as appears from the 17, 18, 19 Chapters of Judges. When the People of Laiſh were without Government, had no Magiſtrate to put them to ſhame in any thing, then they became in eaſy Prey to the Aggreſſor, to thoſe who were pleas'd to aſſault them, Judg. 18.5, 27. Hiſtory tells, us, That 'twas uſual a|'mong the Perſians at the death of their King, p. 22to be ſome few days without any Government at all, every one doing what he pleased; that by the great Villanies committed by the more proſligate in that ſhort ſpace, the People might the more highly prize Order and Government, and the more readily ſubmit thereto. Tho' Tyranny is burden ſome and bateful, yet it's counted a ſmaller evil than meer Anarchy, and confuſion. Such are the Luſts and Corruptions of Mens hearts, that 'tis not to be ſuppos'd any conſiderable number of them, ſhould live peaceably and vertuoſly in Society, without having good Laws and them well Executed. It's therefore much for the good and welfare of a proceſſing People to have good Laws, and to have due care taken to ſee them well Executed; even Laws, (I) To Incourage Piety & Vertue. (2) To diſcounge all manner of Vice & Wickedneſs. (3) To maintain Juſtice & Equity between man & man. (4.) To protect the Subject, in their Liberties & Properties.

I. To Incourage Piety & Vertue. It's the undeniabie Duty & Intereſt of particular Perſons, and ſo of an whole proſeſſing People (as we ſhew'd before) to underſtand Gods revealed preceptive Will, and heartily & practically to conform thereto. Humane Laws therefore among ſuch a People ſhould Countenance & Incourage, the ſpreading of good Chriſtian p. 23Knowledge, the owning & proſeſſng of Gods Truths and Ways; the Serving & Worſhipping of God in all the Ways, Means. Ordinances of His appointment. The Laws ſhould countenance and incourage, the duties of Sobriety, Temperance Chaſtity, Deligence & lnduſtry, Honeſty, Juſtice, Righteouſneſs, Charity; Indeed they ſhould countenance every thing that's various & praiſeworthy: every thing that's Holy, Juſt & Good. The Apoſtle ſpeakjng of Civil Rulers, ſays, 1 Pet. 2 14. They are for the praiſe of them that do well. Rom. 13 3, 4. Do that which it good and thou ſhalt have praiſe of the ſame, for he is the Miniſter of God to thee for Good. The Civil Magiſtrate is call'd God's Miniſter, God be truſt him with Power; ſurely then ſuch Power, ſhould be Imploy'd for God, to promote His Intereſt and Glory; and therefore to promote Goodneſs, Piety, Vertue in Men. Vertuous actions, and the doers of them, are to be countenanc'd, prais'd, commended. The King's favour is toward a wiſe Servant: but his wrath is againſt him that canſeth ſhame, Prov. 14.35. David ſaid, Pſal. 101.6. Mine eyes ſhall be upon the faithful in the Land, that they may dwell with me: he that walketh in a perfect way he ſhall ſerve me.

2. To diſcourage all manner of Vice & Wickedneſs. Men can't look immediately, into one another hearts, and ſo can't puniſh the sins that p. 24are there, unleſs they break forth in Words of Actions. But humane Laws among proſeſſing People, ſhould as much as poſſible; dlſcourage all known Vice and Wickedneſs in Words & Actions, Such as proſane Curſing and Swearing, Blaſphenning God's Holy Name proſaning His Holy Day; Diſobedience, Parents, Maſters and other lawful Superiors; Murders, Adulteries, Fornications Drunkenneſs, Theſts Robberies, Injuſtice, Opreſſion, Ejing, Slandring, Perjuries, &c Indeed every thing that's Vicious and Wicked, ſhould to the utmoſt be Diſcourag'd by Authority. If groſs Offenders are not ſuitably puniſhed, this neglect is dangerous to them and others. Eccl. 8.11. Becauſe ſentence againſt an evil work, is not executed ſpeedily, therefore the bears of the ſons of the men is fully ſet in them to do evil. And a little Leaven, Leavens the whole lump. God's Word ſays concerning the Civil Magiſtrate, He is for the puniſhment of evil Doers, 1 Pet. 2.14. He is a terror to evil works—for it thou do that which is evil, be afraid, for be beareth not the Sword is vain: for he is a Miniſter of God, a revenger to execute wrath upon him that doth evil, Rom. 13.2, 4. The Civil Magiſtrate is God's Miniſter, God has put a Sword of Power and Juſtice into his hand, to protect Well doers, and execute Wrath and Vengeance on evil doers. Surely he that has this Sword of God in his hand, p. 25ſhould imploy it againſt God's Enemies, againſt the works of the Fleſh & of the Devil; againſt all open Vice & Wickedneſs, which are Enemies to God's Authority, Crown and Dignity. A King that ſitteth in the throne of judgment, ſcattereth away all evil with his eyes. A wiſe King ſcattereth the wicked, and bringeth the wheel over them, Prov. 20.8, 26. Moſes once ſaid, Exod. 32.26. —Who is on the Lords ſide? Verily, thoſe who have God's Sword in their hand ſhould be on God's ſide and ſo againſt Sin. The Inhabitants of Meroz were bitterly Curſed, becauſe they came not to the help of the Lord againſt the mighty, Judg. 5.23. Verily, thoſe who are arm'd with God's Sword, ſhould help againſt His Enemies, againſt the works of Darkneſs and Wickedneſs; and they'l greatly endanger themſelves if they do not. For Curſed is he that doth the work of the Lord deceitfully, Jer. 48.10. What▪ haſt thou God's Sword in thine hand, and yet wilt ſuffer the open Profanation of God's Name and Day, Drunkenneſs, Uncleanness, Murders, Fraud, Injuſtice, Oppreſſion, Slandrings, Defamations, &c. to go unpuniſhed? Then fear, left God take away His Sword which thus ruſteth in thine hand, and ſheath it in thine own Bowels, for thy ſuffering His Enemies (theſe mighty Sins) to eſcape Be not deceived, God is not mocked: for whatsoever a p. 26man ſoweth, that ſhall be alſo reap, Gal. 6.7. Thou art falſe to the charge God gives, and to the truſt He repoſeth in thee, if thou doſt not imploy his Sword againſt His daring Enemies, even groſs Tranſgreſſions. Indeed the primary intent of Penalties threaten'd in the Law, is not that they ſhould be Executed, but to Prevent the Crimes which deſerve them; but if Perſons won't be afraid of the Civil Power, (Rom. 13 3. Wilt thou not then he afraid of the Power?) but will dare to Tranſgreſs; then the Sword is to be unſheath'd to puniſh them. Such Puniſhments on Offenders, are needful for the Publick good; that others may hear and fear, and do no more ſo wickedly, Deut. 13.10, 11. Unpuniſh'd Crimes are hardening to the Guilty, inſnaring to the Innocent.

3. To maintain Juſtice & Equity between Man and Man. Good Laws and a due Execution of them, are needful for this end. Right & Equity ſhould be maintain'd between Man and Man, none ſhould be ſuffer'd to wrong or injure others. The Queen of Sheba ſaid to Solomon, 1 King. 10.9,—Becauſe the Lord loved Iſrael for ever, therefore made he thee King, to do Judgment and Juſtice. It's a token of God's favour to a People, when He ſets over them ſuch as will ſee Judgment and Juſtice executed among them. Jer. 22.15, 16,—Did not thy p. 27Father eat and drink, and do judgment and juſtice, and then it was well with him? He judged the cauſe of the poor and needy, then it was well with him: was not this to know Me, ſaith the Lord? … …ould know God, and acknowledge Him to be the Author of their Power, & Him to whom they're accountable; by doing Juſtice and Judgment among all their People, even to the Poor & Needy as well as to Others. In matters of diſpute & controverſy, Juſtice and Equity ſhould take place, without any partial regards to high or low, rich or poor. Doing nothing by partiality, 1 Tim. 5.21. The Wiſdom which is from above, is without partiality, Jam. 3.17. Ye ſhall do no unrighteouſneſs in Judgment: thou ſhalt not reſpect the perſon of the poor, nor honour the perſon of the mighty: but in righteouſneſs ſhalt thou Judge thy neighbour, Lev. 19.15. When matters come to be try'd, a rich or mighty Man ſhould not be favour'd for fear of diſpleaſing him, nor injur'd or fin'd becauſe he's better able to bear it than ſome others; nor ſhould a poor Man be cruſh'd, becauſe he's weak & poſſibly uncapable of revenge, neither ſhould he be pitied & irregularly favour'd becauſe he is low: no, but Juſtice & Equity ſhould run in a right line. There ſhould be no reſpect had to perſons, but only to cauſes, in matters of Judgment. Deut. 1.16, 17. —Hear p. 28the cauſes between your Brethren, and Judge righteouſly between every Man and his Brother, and the Stranger that it with him. Ye ſhall not reſpect perſons in Judgment, but you ſhall hear the ſmall as well as the great; you ſhall not be afraid of the face of man, for the Judgment is God's. Prov 18.5. It is not good to accept the perſon of the wicked (whether he be high or low) to overthrow the righteous in Judgment. He that Justifieth the wicked, and be that Condemneth the Juſt, even they both are an abomination to the Lord, Prov 17.15. Amos 5.24. Let Judgment run down as waters, & Righteouſneſs as a mighty Stream. Juſtice, Righteous Judgment, ſhould be as a mighty Scream or Torrent of waters, that bears down all before it; that wont be ſtop'd or diverted in it's courſe.

4. To protect the Subject in their Liberties and Properties. Such Protection (as we've ſhew'd already) is imply'd in Feeding & Guiding them; and good Laws & the due Execution of them, are needful in order to it. All ſhould be protected in the Liberties, Priviledges, Properties belonging to them; if any are Injur'd therein, the next beſt thing is, to have them righted & relieved as far as poſſible. Therefore thoſe who craftily or violently wrong others, ſhould be puniſh'd; & the Injured ſhould be relieved. God ſaid to Civil Rulers: Pſal. 82.2, 3, 4. How long will ye Judge unjustly; and accept the perſons p. 29of the wicked? Defend the poor & fatherleſs: do Juſtice to be afflicted & needy. Deliver the poor and needy: rid them out of the hand of the wicked. Iſai. 1.17. Learn to do well, ſeek Judgment, relieve the Oppreſſed, Judge the Fatherleſs, plead for the Widow. Jer. 22 3. Thus ſaith the Lord, execute ye Judgment & Righteouſneſs, and deliver tie ſpoiled out of the band of the Oppreſſor: and do no wrong, do no violence to the Stranger, the Fatherleſs nor the Widow, neither ſhed Innocent blood in this piece. Agreably hereto, we find that Job ſpeaking of himſelf as Judge, ſay, Job 29.17. I brake the Jaws of the wicked, and pluck'd the ſpoil out of his teeth. He compares Injurious Oppreſſors to Beaſts of prey, and declares that he brake their ſtrong Jaws, and ſo reſcu'd thoſe that were likely to be devoured by them. Deut. 27.19. Curſed he be that perverteth the judgment of the ſtranger, fatherleſs and widow, and all the People ſhall ſay, Amen. But there is a Bleſſing for the contrary: The King that faithfully judgeth the poor, hit throne ſhall be eſtabliſhed for ever, Prov. 29.14

Theſe things may ſuffice for the Firſt Propoſition, viz. Thoſe who are in Civil Government among a Profeſſing People of God, ſhould Feed and Guide them. They ſhould do their utmoſt, to promote their good and welfare. When Nehemiah was come as Governour over the Jews, p. 30after their return from Babylon, 'tis ſaid, Neh. 2.10. — There was come a man to ſeek the welfare of the children of Iſrael. So when Mordecai the Jew had great Power and Authority, 'tis ſaid, he was accepted of the multitude of his Brethren, ſeeking the Wealth of his People, Eſth. 10.3.

And as Rulers ſhould Feed and Guide their People, So,

PROP. II. They ſhould do it with Integrity.

This refers to the Internal Qualifications of thoſe in Authority, and plainly Imports, that they ſhould Sincerely, Heartily, Unſeignedly Endeavour ſo to Govern their People; as to promote their true Obedience to God, and ſo their Safety and Happineſs in His Favour. For happy is that People whoſe God is the Lord, Pſal. 144.15. But, for Rulers to have, exert, manifeſt Integrity of Heart in Governing their People, may more particularly imply in it,

1. Their being the true Fearers of God. Twas good Advice given to Moſes, Exod. 18.2I. Thou ſhalt provide out of all the People, able Men, ſuch as FEAR GOD — and place ſuch over them to be Rulers. 2 Sam. 23.3. The God of Iſrael ſaid, the Rock of Iſrael ſpake to me, he that ruleth over men muſt be juſt, ruling in the fear of God. p. 31The great Creator, the ſupream Lawgiver and Judge of all requires, that thoſe who Rule Men, ſhould do it in the Fear of God. Tho' they are as Gods, being Superiours among Men (Pſal. 82.1. Job. 10.34, 35) yet they are Inferiour to God, Impower'd by Him, Act for Him, are Accountable to Him; therefore they ſhould act agreably to the Rules He gives, and ſhould Fear to Tranſgreſs them.

Biſhop Reinolds ſays, Plato would have the Palaces of Princes joined unto Temples, to note, that Government and Religion, Prayer and Juſtice, the Word and Sword ſhould never be ſevered.

We find that Nehemiah advanc'd a Perſon to a conſiderable Truſt and Charge, becauſe he was a faithful Man, & feared God above many, Neh. 7, 2. The more any have of the Fear of God in their Hearts, ſo much the more Faithfully they will diſcharge the Truſt, and perform the Duties of the Poſt or Station they are placed in. Serious and Solemn were the Words of that Godly King Jehoſaphat, to thoſe appointed to be Judges among the People, 2 Chron. 19 9, 10. And be charged them ſaying, Thus ſhall ye do in the fear of the Lord faithfully, and with a perfect heart. And what cauſe ſoever ſhall come to you of your Brethren, that dwell in their Cities, between Blood and Blood, between Law p. 32and Commandment, Statutes and Judgments, ye ſhall even warn them that they treſpaſs not againſt the Lord, and ſo wrath come upon you, and upon your Brethren: this do and ye ſhall not treſpaſs. He urges them to Fear God, as the beſt Motive to make them Faithful to Men. Our Saviours Parable tells of a Judge, who feared not God, neither regarded Man, Luk. 18.2. If he did not Fear God, fear his own Supream Judge, it's no wonder that he did not Regard Men, ſo as to do Juſtice unto them. You that have any thing to do in this Days Election, in this Seſſion of the General Court, or in any Station of Government at any time; See that you do it in the Fear of God; heartily aim at his Glory, and His Peoples Good, for he obſerves all your Actions, your Aims and Ends in them, and you are Accountable to Him therefor. Rulers then ſhould be Fearers of God, Men of Religion, Men of Principles and Conſcience; ſuch as by the holy Awe and Fear of the Great GOD, are reſtrained from gratifying their own Luſts and Humours, though they have Power in their hand to do it. They ſhould be as much for Ethicks as politicks. That Godly Governour Nehemiah, did not follow the Ill Examples his Predeceſſors had ſet before him; and he gives this Account of the matter, Neh. 5.15. —So did not I, becauſe of the Fear of God.

p. 332. Their being Men of TRUTH. Such are Recommended as fi… to Rule, Exod. 18.21. They ſhould Love the Truth, love to Know the Truth; or the true, right and proper State of thoſe matters they are to act in. Therefore, the Cauſe which they know not, they ſhould ſearch out, Job 29.16. The honour of Kings is, to ſearch out a matter, Prov. 25.2. The Judges ſhall make diligent Inquiſition, Deut. 19.18. Solomon heard both Parties, ſearch'd into the Cauſe, endeavour'd to know the true State of the Controverſy, before he gave Sentence about the Harlots Child, 1 King 3.23.—27. Prov. 18.13. So, they ſhould be Men of Truth, that is, Men of Fidelity and Veracity; not ſo Falſe and Deceitful in their Words, as that there's no depending on what they ſay. David was ſuch a Man of Truth, ſuch a Lover of Honeſty, Fidelity, Veracity, that he ſaid, Pſal. 101.7. He that worketh Deceit, ſhall not dwell within mine houſe: he that telleth Lies ſhall not tarry in my ſight. He would not have ſuch paltry Fellows about him. Solomon ſays, Prov 29.12. If a Ruler hearken to Lyes, all his Servants are wicked. Lying lips are an abomination to the Lord: but they that deal truly, are his delight. Prov. 12.22. Righteous lips are the delight of Kings, and th… love him that ſpeaketh right, Prov. 16.13. Excellent ſpeech becometh not a Fool: much leſs do lying p. 34lips a Prince, Prov. 17.7. Thoſe in Authority ſhould be Men of ſuch Honeſty and Fidelity, as that what they ſay may well be depended on; they ſhould be as good as their Word. The Publick Faith ſhould be always ſtrictly kept: This is much for the Honour and Safety of the Publick.

3. Their being Sober and Temperate. Intemperate or Exceſſive Drinking, renders Perſons unfit indeed for any rational Managements or Undertakings; eſpecially for ſuch Weighty and Important ones, as thoſe of Rule and Government are. Perſons had need be intirely in their Wits, in the moſt lively, vigorous uſe of right Reaſon, who are engag'd in the weighty Affairs of Government. Gluttony & Drunkenneſs muſt needs unfit Perſons for ſuch Buſineſs. Part of the Advice of King Lemuel's Pious Mother, was that, Prov. 3I.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes, ſtrong drink; left they drink and forget the Law, and pervert the Judgment of any of the Afflicted. So Eccl. 10.16, 17. Wo to thee, O Land, when thy King is a Child, and thy Princes eat in the morning. Bleſſed art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due ſeaſon, for ſtrength and not for Drunkenneſs. It's mention'd as a great Unhappineſs and Wickedneſs, Hoſ. 5.7. In the day p. 35of our King, the Princes have made him ſick with bottles of wine, he ſtretched out his hand with Scorners. If Rulers (of what Rank or Degree ſoever) indulge themſelves in Exceſſive Drinking, no wonder if they ſoon act as Scorners, Proudly, Fooliſhly, Wickedly, as mean, baſe and vile Creatures. Intemperance unfits Perſons not only for the Pulpit, but alſo for the Council Board, the Seat or Trybunal of Juſtice, and indeed for every thing that's Great, Noble and Generous.

4. Their being Juſt, and hating of Covetouſneſs. I put theſe two together, as being neceſſarily connected; for it's almoſt, if not altogether impoſſible, for Men to be Juſt and Righteous in Ruling and Governing, unleſs they are Self-denying, and haters of Covetouſneſs. Theſe Qualifications in Rulers, are abundantly Recommended and Required in Scripture, Exod. 18.21.— Men of Truth, hating Covetouſneſs. If Men don't hate Covetouſneſs, it's not to be expected they'll be Men of Truth, Juſt and Faithful to their Word; for they'll Trick, Falſifie and Deceive, for the ſake of Money; the love of which is the root of all Evil, 1 Tim. 6.10. He that rulethover Men muſt be Juſt, 2 Sam. 23.3. The Prince that wanteth underſtanding, iſ alſo a great oppreſſor: but he that hateth Covetouſneſs, ſhall prolong his days. Prov. 28.16. Job p. 36ſpeaking of himſelf as Judge ſays, Job 29.14. I put on Righteouſneſs and it cloathed me: my Judgment was a Robe and a Diadem. Righteouſneſs Cloath'd and Encompaſs'd him, appeared in his whole Conduct as a Ruler; it was as conſpicuousin his Conduct, as the Raiment he wore; he reckon'd it his Crown and Diadem, Honour and Glory, to do Juſtice and Judgment impartially, in all Caſes he had to do with. But if Rulers are Covetous, greedy of Filthy Lucre, hungring and thirſting after all they can get of the World; this will probably prompt them, to various methods of Injuſtice and Unrighteouſneſs. What vile, griping oppreſſive Tricks are often us'd by Officers (in various Stations) when they have no Principle of Juſtice to ſway them? The Scripture is abundantly plain in this matter, Exod. 23.6.-8. Thou ſhalt not wreſt the Judgment of thy poor in his Cauſe. Keep thee far from a falſe matter: and the Innocent and the Righteous ſlay thou not; for I will not juſtify the wicked (and that they might comply with theſe Precepts, God further ſays to them) and thou ſhalt take no gift, for the gift blindeth the wiſe, and perverteth the words of the righteons; Prov. 17.23. Samuel, as a Ruler and Judje, obſerv'd theſe thingſ, and Appeal'd to the People, and was Juſtifed by them. 1 Sam, 12.3, 4. Behold, here I am, witneſs p. 37againſt me before the Lord, and before his Anointed; whoſe Ox have I taken? or whoſe Aſs have I taken? or whom have I defrauded? whom have I opreſſed? or of whoſe hand have I received any Bribe to blind mine Eyes there with? And I will reſtore it. And they ſaid, thou haſt not defrauded … nor oppreſſed us, neither haſt thou taken ought of any Man's hand. Happy Ruler, that could thus appeal to God and Men, and ba Juſtified by his People and his own Conſcience! His Sons did not imitate him, they walked not in hiſ ways, but turned aſide after Lucre, and took Bribes, and perverted Judgment, 1 Sam. 8.3. They ſoon made the People Juſtly weary of their Managements, And no wonder, when they acted ſo plainly contrary to God's expreſs Commands: Deut. 16.18—20. Judges and Officers ſhalt thou make thee in all thy Gates, which the Lord thy God giveth thee, thro'cut all thy Tribes: and they ſhall judge the People with juſt Judgment. Thou ſhalt not wreſt Judgment, thou ſhalt not reſpect Perſons, neither take a Gift; for a Gift doth blind the eyes of the Wiſe, and pervert the words of the Righteous. That which is altogether juſt ſhalt thou follow, that thou mayſt live and inherit the Land which the Lord thy God giveth thee. Their not taking Gifts and Bribes, their doing Juſtly and Righteouſly, was propoſed as a method to prolong their Proſperity; p. 38but the contrary hereto, procures Judgments. It was part of God's Charge againſt his Proſeſſing People the Jews, Iſai. 1.23. Thy Princes are Rebellious and Companions of Thieves; every one loveth Gifts, & followeth after Rewards: they judge not the Fatherleſs, neither doth the Cauſe of the Widow come before them. The Poor, the Fatherleſſ and Widow, that could bring no Bribes or Gifts, could have no Juſtice done them. There's much the like Charge, Amos 5.12. For I know your manifold Tranſgreſſions, and your mighty Sins: they affict the Juſt, they take a Bribe, and they turn aſide the Poor in the Gate from their right. Theſe things provoke God's Wrath, but the contrary leads to the obtaining of His Favour. Prov. 15.17. He that is greedy of Gain, troubleth his own houſe: but he that hateth Gifts ſhall live. It is an abomination to Kings to commit wickedneſs: for the Throne is eſtabliſhed by Righteouſneſs, Prov. 16.12. Prov. 24 4. The King; by Judgment ſtabliſheth the Land: but he that receiveth Gifts overthroweth it. Iſai. 33.15, 16. He that walketh righteouſly, and ſpeaketh uprightly, he that deſpiſeth the Gain of Oppreſſions, that ſhaketh his hands from holding of Bribes, that ſtoppeth his ears from hearing of Blood, and ſhutteth his eyes from ſeeing of Evil, he ſhall dwell on high: his place of defence ſhall be the Munitions of Rocks, Bread ſhall be given him, his Waters fall be ſure.

p. 39It ſeems needleſs to add any thing further on this Head, only juſt to hint; That the more Juſt and Righteous Rulers are, ſo much the more likely the People will be, to fear and obey (as well as love) them. When Solomon acted Juſtly as well as Wiſely in the conteſt between the Two Harlots, 'tis ſaid, 1 King. 3.28. And all Iſrael heard of the judgment which the King had judged, & They FEARED the King: for they ſaw that the wiſdom of God was in him to do judgment.

5. Their being Couragious and Magnanimous. They ſhould be Able Men, (Exod. 18.21) Bold and Couragious to ſtand up for what's Good, Juſt and Right, & to promote it; whatever difficulties or oppoſitions may lie in the way. When (after the Death of Moſes) God Commiſſion'd Joſhua to take the Government of Iſrael, he ſaid to him, Joſh. 1.6, 7 Be ſtrong and of a good courage—only be thou ſtrong and very couragious; that thou mayſt obſerve to do according to all the law which Moſes my ſervant commanded thee; turn not from it to the right hand or to the left. If Rulers will at all times and in all caſes, obſerve what Gods Law requires, ſtanding up for what's Holy Juſt & Good (as in duty they're bound to do) then they had need be hold & coragious (not fearing the face of man, Deut. 1.17.) of a firm & ſteady mind, not eaſily daſh'd or daunted by difficulties, oppoſitions or p. 40dangers. So dying King Davids charge to his Son & Succeſſor, was, 1 King. 2.1,—3. —Be thou ſtrong therefore, and ſhew thy ſelf a Man: and keep the charge of the Lord thy God, to walk in his ways, to keep his ſtatutes, and his commandments & his judgments, and his teſtimonies, us it is written in the law of Moſes, that thou mayeſt proſper in all thou doeſt, and whitherſoever thou turneſt thy ſelf. For Rulers to keep ſtrictly to what God requires, is the beſt way for them to Proſper in all they do; and they had need be Strong & Couragious in order hereto. King Jehoſophat ſaid to the Judges, 2 Chron. 15.7. Deal couragiouſly, & the Lord ſhall be with the good. Rulers ſhould be of ſuch a firm, ſteady reſolution, as not to be allur'd or affrighted, from doing what's juſt and proper. When ſome would have frighted Nehemiah the Governour, to do an unbecoming thing, his Courage forbad his compliance; he ſaid, Neh. 6.11.—Should ſuch a man as I, flee? Laws ſhould not be like Spiders webs, to catch ſmall flies, and let the great eſcape. Rulers therefore ſhould have Courage to puniſh the Great, Rich, Proud, when they Offend, as well as the Poor & Weak: They ſhould break the ſtrong Jaws, & cut off the lofty horns of the wicked, (Job. 29.17. Pſal. 75.10.) and not ſuffer themſelves to be browbeaten by Men of Belial (who are like throns; and need to be guarded againſt with Iron and p. 41the ſtaffe of a Spear, 2 Sam. 23.6, 7.) or huff'd by Sons of violence: no, they ſhould dare to puniſh the ſtouteſt Traſgreſſors. Tho' Zimri was a Prince, yet being a great tranſgreſſor, Phineas with Zeal and Courage ſlew him, and was commended for it, Numb. 25. chap.

6. Their being Kind, Merciful, tenderly concern'd for the good of their People. Prov. 20.28 Mercy and Truth preſerve the King: and his throne is upholden by Mercy. Job as cloth'd with Authority, ſets forth his great pity & mercy to the People. Job 29.12, 13, 15. I delivered the poor that cryed, and the Fatherleſs, and him that had none to help him. The bleſſing of him that was ready to periſh came upon me: and I cauſed the Widows heart to ſing for Joy, — I was eyes to the blind, and feet was I to the lame. Rules are ſometimes ſet forth in Scripture, as Parents and Nurſes, to ſhow the tender love & compaſſion they ſhould bear to their People. Iſai. 49.23. Kings ſhall be thy nurſing Fathers, & their Queens thy nurſing Mothers. Moſes, once when fatigu'd with the burthen of Government, expoſtulated with God: Numb. 11.12. Have I conceived all this People? Have I begotten them, that thou ſhouldſt ſay unto me, carry them in thy boſome, as a nurſing Father bearing the ſucking Child? 'Twas the ſaying of Cicero (an Heathen) Thoſe who rule ſhould level all their Eſſays at this, That their People may be moſt p. 42happy; nay it's the duty not only of one who rules his Companions & Citizens, but even of one who rules Servants, yea Dumb Beaſts, to indeavour their good and welfare.

As Rulers are compar'd in Scripture, to Parents & Nurſes, ſo they are to Shepherds too, Pſal. 77.20. & 78.71. Moſes and David, were Gap-Men in the time of God's Anger againſt Iſrael, they choſe rather to die and be taken out of the World themſelves, than that their People ſhould be deſtroyed, Exod. 32.32. 2 …m. 24.17. Theſe things plainly ſhow, that Rulers ſhould be heartily & tenderly concern'd for the real Good, Welfare and Proſperity of their People; and ſhould not be as devouring beaſts of prey unto them. Prov. 28.15. As a roaring Lyon, and as a ranging Bear; ſo is a wicked Ruler over the poor people. Very ſad was the caſe of God's People, when the Prophet made thoſe complaints, Iſai. 22.17. Her Princes in the midſt thereof, are like wolves ravening the prey, to ſhed blood, and to deſtroy Souls to get diſhoneſt gain. Zeph. 3.3. Her Princes within her are roaring Lyons; her Judges are evening wolves, they gnaw not the bones till the morrow.

7. Their being Diligent and Laborious for the Peoples Good & Welfare. They ſhould think no labour, care, pains too great to be taken, to promote the good of their People. Moſes ſat p. 43all day from Morning till Evening to Judge the People, Exod. 18.13. This ſhow'd his Laborious diligence for their good; tho' indeed herein he ſomewhat exceeded; 't was harder Service than he could long bear. The Apoſtle argues the reaſonableneſs of paying Tribute, or giving a Reward to Civil Rulers; Rom. 13.6. For they are God's Miniſters attending CONTINUALLY on this very thing. They do, or ſhould attend continually to that work or buſineſs in Government which properly belongs to them. He that Ruleth ſhould do it with Diligence; there's no Rule or Government can be well manag'd without it. Enquire diligently, Deut. 17.4.

8. Their being Patient. Thoſe who make it their buſineſs to Govern a People well, will probably meet with many rubs, difficulties, thwarting occurrences of one nature or other, that may greatly try & exerciſe their Patience. Sometimes the People themſelves have their Humours & Diſtempers. How often did Iſrael Murmur againſt Moſes, and againſt Aaron too; even thoſe beſt Friends, who often ſtood in the Gap and turn'd away Wrath from them? Moſes once ſaid to them, Deut. 1.12. How can I my ſelf alone bear your cumbrance, and your burthen, and your ſtrife? Rulers are compar'd to Pillars, (Pſal. 75.3.) and Foundations, (Pſal. 82.5.) p. 44and 't is not fit that theſe ſhould ſhrink or give way, meerly becauſe heavy burthens & difficulties lie upon them. He that ſtands at Helme, muſt not throw up all & quit his Stearing, for every Jirk, Rub, or Difficulty he meets with. Thoſe who have great work to do, had need have great Patience to go well thro' it.

9. Their being Prayerful Perſons. If Rulers among a Profeſſing People are rightly concern'd for their Welfare, they'll then Pray to God for it: nor will they ſhow ſuch Integrity of Heart as they ſhould, unleſs they do ſo. How often did Moſes Pray to God for Iſrael, turn away His Wrath from them, and obtain Favour for them? Pſal. 106.23. Therefore he ſaid he would deſtroy them, had not Moſes his choſen ſtood before him in the breach; to turn away his wrath, leſt he ſhould deſtroy them. King David's Prayer, prevail'd for the obtaining of Mercy to Iſrael, 2 Sam. 24.17, 25. King Solomon alſo Pray'd for the Good & Welfare of his People, 1 King. 8 chap. The more Prayerful Rulers are for the good of their People, ſo much the more they manifeſt that Integrity of heart which well becomes them.

Theſe Particulars that have been mention'd ſhow, that Rulers ſhould be Examples in Vertue and Goodneſs; and if they are not ſo, they're the leſs likely to promote the true Welfare of p. 45their People. Regis ad exemplum, &c. People often imitate the Examples of their Rulers. If Rulers themſelves are Irreligious, Prophane, Intemperate, Unclean, Unjuſt, Oppreſſive, &c. it's to be feared, ſuch vile Examples will poyſon, infect and hurt the People, more than all the Laws they can make, will benefit them. Judah, commonly walk'd with, or contrary to, God, according as their Kings were Good or Bad. Rulers ſhould ſhow what's Good, Vertuous, Praiſe-worthy, by their own Practice and Example, as well as by Laws & Precepts. Joſhua who exhorted Iſrael, to Serve & Worſhip God; ſet them his own Example in doing it, ſaying, As for me and my houſe we will ſerve the Lord, Joſh. 24.15. King David by his Example as well as Counſel, ſhewed regard to the Ark (and to the Worſhip) of God, (2 Sam. 6.14, 17.) and alſo furthered the building of the Temple, 1 Chron. 29 chap. If Rulers are vicious in their Practice, it's not very probable that their good Laws ſhould do much good; they ſhould ſet good Examples as well as make good Laws. Alphonſus was wont to ſay, Thoſe who Govern, ought to be as much better than Private Perſons, as they are above them in Honour and Dignity; reckoning, that then the Manners of the People would be well formed, when Rulers are of a blameleſs Behaviour, and are a living Example of all Vertue .

p. 46And as Rulers ſhould Feed and Guide their People with Integrity; So,

PROP. III. They ſhould do it with Skilfulneſs.

This Skilfulneſs comprehends that Underſtanding, Wiſdom, Prudence which Rulers ſhould exert and manifeſt in Governing. They had need (like the Men of Iſſacbar) to have underſtanding of the Times, to know what Iſrael ought to do, 1 Chron. 12.32, Joſeph's Wiſdom and Diſcretion, recommended him to a Place of very great Truſt and Power in Egypt; where he alſo taught their Senators Wiſdom, Gen. 41.39. Pſal. 105.22. It was a Saying of Ariſtotle, Ubi Praeſes fuerit Phyloſophus, ibi Civitas erit Foelix. When the Ruler is Wiſe, the People will be Happy. Scornful Men bring a City into a Snare: but wiſe Men turn away Wrath, Prov. 29.8. By a Man of underſtanding and knowledge, the ſtate thereof (viz. of a Land or People) ſhall be prolonged, Prov. 28.2. Moſes appointed Wiſe Men, to be Heads and Rulers in Iſrael, Deut. 1.15. When Solomon was made King, he Pray'd that God would give him Wiſdom and Knowledge, to manage the great Work of Government; and God was Pleas'd with his Petition, and granted it, 2 Chron. 1.10.—12. The Rulers of a People, ſhould chaſe out their Way for them, p. 47(Guide & Lead them) Job 29.25. And great Wiſdom, Skill, Prudence are needful thereunto. Their being Skilful, & ſo, Governing the People with Skilfulneſs, may more particularly imply,

I. Their being well acquainted with the Religious Interests of their People. We have plainly prov'd already, that it's both the Duty and Intereſt of a Profeſſing People, to obey God, to walk in His Wayes, to ſerve and worſhip Him according to the Directions He has given in His Word. Rulers ſhould quicken and further their People, in thus Serving and Worſhipping God; therefore they themſelves had need be well acquainted, with what God's Word requires as to the Worſhip & Service to be yielded to Him. God therefore required, that the King of Iſrael ſhould write out a Copy of the Divine Law, and read therein all his days; that he might learn to fear the Lord, and keep all the words of his Law, Deut. 17.18. Joſhua and Solomon were required(the former immediately by God, the latter by David the Man after God's own Heart) to act according to what written in the Law of Moſes, that ſo they might proſper, Joſh. I.6—8. 1 King, 2.I.—3. The more ſtrictly a profeſſing People adhere to the Rules of God's giving (and not of Mens) in Worſhipping God (as well as in other parts of their p. 48conduct) ſo much the more they're like to proſper. Rulers therefore ſhould be well acquainted with the true Religious Intereſts of their People, and ſhould encourage and promote them as much as they can. It's well known, that the main deſign of our Fathers coming into this Wilderneſs was, that they might peaceably and quietly Worſhip God, and manage the affairs of His Houſe, (as to Particular Churches, Councils, Synods,) according to their beſt underſtanding of the Rules of His Word (without humane Inventions and Impoſitions) and that their Poſterity might do ſo after them: and I verily believe, that the more cloſely we adhere to the plain Rules of Scripture in theſe things, ſo much the more God will bleſs us; & that the more we deviate herefrom, ſo much the more God will depart from us. And here, whether on ſome General Yearly Faſt or Thankſgiving, a General Contribution thro' the Province, to promote the Goſpel, in Small, Poor or Deſtitute Places, would not be for the glory of God, for the honour and furtherance of our holy Religion, I humbly ſubmit to serious Conſideration. And will yet ſay, Monies ſo Collected, wiſely Imploy'd, and faithfully Accounted for, would be no burthen on voluntary Contributors, but might probably do abundance of good.

2. Their being well acquainted with the Civil p. 49Intereſts of their People. They ſhould be well acquainted with the Fundamental Conſtitution of the Government, that no Injurious breach be made on that; with the Relation the Government has to, or dependance on, other Powers; with the good Laws that are already in being, and are to be acted on and executed. They ſhould be well acquainted with the various ſorts of Trade, Buſiness, Imployment to be followed by the People; that ſo the ſame may be the better Directed, Protected, Encouraged. And the more they know of the Scituation, Strength, Trade, Deſigns of Neighbouring Nations or People; ſo much the better able they'll be, to care for and promote, the good & welfare of their own People. Indeed the more thro'ly acquainted they are with all the Circumſtances of their People; ſo much the more eaſily they may obſerve, what would be for their Publick and General Advantage or Diſadvantage. For Rulers ſhould always conſult the Publick and General good of their People; and prefer it to the conſideration of all particular, private, or perſonal Intereſts whatſoever. Topping Favourites or Particular Intereſts, ſhould never be cheriſh'd in any regard, to the Damage of the Publick. He that prefers any private advantage to the Publick good, deſerves rather to be called Proditor, than Pater patria, he's rather a Traitor p. 50than a Patron, a Betrayer than a Father of his Country.

3. Their due obſerving the general Temper, Diſpoſition & Behaviour of their People. The knowing of Men, the obſerving their uſual Temper, Inclinations, Abilities, Practices; renders it the more eaſy to take proper ſteps to promote their true Welfare and Advantage.

4. Their being Studious, Wakeful, Watchful to promote their Peoples Welfare. Rulers are called Gods, (Pſal 82.6.) and ſurely they ſhould not ſlumber nor ſleep, ſo as to neglect their Duty or their Peoples Good. Indeed thePublick Welfare ſhould lie upon their Hearts, their Minds, they ſhould ſtudy, think, contrive how to promote it. They ſhould be wakeful, & watchful as far as may be to foreſee Evils and prevent them. (This is one Inſtance of Prudence, Prov. 22.3.) to foreſee Advantages for the Publick Good, and to lay hold of them. They ſhould be watchful, when a Gap is made (in one regard or other, as to the Peace and Welfare of the People) to have it well ſtop'd as ſoon as may be, leaſt it grow wider. Watchful in a time of Peace, and when they have leiſure, to prepare and provide for their own ſafety, if War ſhould ariſe. King Aſa, thought 'twas good Policy to do ſo, 2 Chron 14.6, 7. Rulers ſhould be Watchmen, & keep a conſtant careful look out, p. 51to prevent the damage & promote the advantage of the Publick They ſhould be skilful wary Phyſicians, to obſerve what Symptoms attend the Body Politick; to obſerve critical Junctures, that they may make proper Applications.

5. Their being Cautious, Inquisitive, ready to ask and take good Advice. Tho' it's good to have a great preſence of Mind, wife & proper ſometimes to act ſpeedily upon ſudden Emergencies; yet nothing ſhould be done raſhly. Our Saviour plainly intimates (inſtancing in the matters of Building and Warring) that ſerious deliberation ſhould preceed great undertakings, Luk 14 28.—32. Therefore to ask, inquire, hear what can properly be ſaid in weighty matters, ſeems one wife & good ſtep towards the right managing of them. With the well-adviſed is wiſdom, Prov. 13.10. He that hearkeneth unto counſel is wiſe, Prov. 12.15. Better is a poor and wiſe Child, than an old and fooliſh King who will no more be admoniſhed, Eccl. 4.13. Without counſel, purpoſes are diſappointed: but in the multitude of counſellours they are eſtabliſhed, Prov. 15.22. Every purpoſe is eſtabliſhed by counſel: and with good advice make War, Prov. 20.18. And as 'tis wiſdom in Rulers, to ask & take good advice; ſo 'tis weakneſs & folly to follow wicked advice and counſel. It's ſaid of Ahaziah King p. 52of Judah, his Mother was his counſellor to do wickedly. Wherefore he did evil in the ſight of the Lord, like the houſe of Ahab: for they were his counſellors after the death of his Father, to his deſtruction, 2 Chron. 22. 1, — 4

6 Their Praying to God for Direction, as well as for Aſſiſtance and Succeſs in their Affairs. Such Prayerfulneſs, ſhows their Skill as well as Integrity. God is the Father of Lights, Wiſdom and Counſel are His; and He has ſaid, Jam. 1. 5. If any of you lack wiſdom, let him ask of God, that giveth to all men liberally & upbraideth not: and it ſhall be given him. Rulers therefore (as well as others) ſhould Pray, that God would Counſel, Direct and Guide them in all their Affairs; eſpecially in ſuch as are moſt weighty, intricate and difficult: when they know not what to do, their eyes (like King Johoſophat's) ſhould be unto God, 2 Chron. 20. 12. We find that Skilful David, in his arduous and difficult caſes, pray'd to God for direction, for leading and guidance; ſo he did concerning his danger at Keilah, 1 Sam. 23. 10, — 12. So he pray'd, that God would ſhow him what courſe he ſhould take, when he had heard of Saul's Death, 2 Sam. 2. 1. So, again & again he pray'd to God for direction, about fighting againſt the Philiſtines, 2 Sam. 19. 22, 23. If Rulers would act Skilfully, then let them fervently p. 53Pray to God for guidance & aſſiſtance, in all their managements; more eſpecially in thoſe moſt weighty & perplex'd.

7. Their being ſollicitous to maintain the Honour of Government. If Rulers by their own vicious and Scandalous practices, or by knowingly indulging the like in others; if by their Supine ſloth and negligence, their unwatchfulneſſ their ungovern'd paſſions, their partiality, their trampling on the Poor, and fawning on the Rich, their ſeverely puniſhing thoſe Crimes in the Small which they wink at in the Great; their ſuffering the Laws to be violated, themſelves tamely to be buff'd & inſulted by bold, daring, inſolent Tranſgreſſors; I ſay, if by theſe or any ſuch Methods, they lay themſelves open to deſpis'd, contemn'd & meanly eſteem'd of, then indeed they ſhow but little Skilfulneſs in their Station. If Rulers once come to be generally deſpis'd amp; ſlighted, then the whole Fabrick totters, & forebodes a total overthrow and univerſal confuſion then (like the croaking Frogs in the Fable) every huffing Bullie will ſtrive to get uppermoſt, fearleſs of any check or danger. Thoſe therefore in Authority (however meek & humble perſonally as Chriſtians) ſhould endeavour to keep up the Honour, Dignity and Reverence due to the Character they wear, and to the Poſt & Station they're fixed in. And the beſt way to do this, is by p. 54a religious, ſober, vertuous life; by ſhewing great and ſteady prudence, zeal, juſtice, uprightneſs, and vigorous Application in the work of thoſe Stations they're fixed in. To keep a ſtrait rein, and a ſteady moderate pace, is the likelieſt method to avoid ſtumbling and to bring the Traveller ſeaſonably to his Journey's end. If they would be rightly Honour'd in their place, then they ſhould deſpiſe vile Perſons (frown on, not ſo much as Company with the lewd vicious & profane tho' never ſo great or rich) and honour them that fear the Lord, Pſal. 15.4. They ſhould Honour God, then He'l Honour them; but if they deſpiſe Him, they ſhall be lightly eſteemed, 1 Sam. 2.30.

8. Their being Sollicitous to prevent Parties, Factions, Diviſions among their People Rulers ſhould conſuly the good of the whole, the Publick Univerſal welfare of their People; and therefore ſhould endeavour to prevent what they can, Siding, Party making Factions & Diviſions among them, becauſe theſe greatly weaken a People, & expoſe them to great inconveniences. Vis unita fortior. Good Union and Agreement in a Body Politick, is their Strength and Glory; and renders them more formidable to their Adverſaries. Our Bleſſed Redeemer tells us, that a Kingdom, City, or Houſe divided againſt it ſelf, is not like to ſtand, p. 55but come to deſolation, Mat. 12.25 When Parties and Diviſions prevail among a People, that time, ſtrength, vigour (and often Money too) which ſhould be imploy'd for the good of the whole; are imploy'd to weaken, croſs & diſappoint one another, and ſo the Publick is hurt, 'tis threatned with great damage if not utter deſolation. If ye bite and devour one another, take heed that ye be not conſumed one of another, Gal. 5.15. Be of one mind, live in peace, and the God of love & peace ſhall be with you, 2 Cor. 13.11.

USE.

We may now proceed to ſome Uſe of theſe things, in a few Inferences. From what has been ſaid, we may Infer,

I. Theſe concern'd in chuſing or appointing Rulers among a Profeſſing People, ſhould Conſcientiouſly indeavour to chuſe & appoint Perſons of Integrity and Skilfulneſs. All by and finiſter ends, ſhould be intirely rejected and laid aſide in theſe matters. Perſons ſhould not be promoted or advanced, to Places of Truſt or Power meerly becauſe they're nearly Rela…ed, or becauſe of ſpecial Intimacy or Friendſhip, or becauſe they're of this or that particular Party in any Affair; but the thing aim'd at ſhould be, to get Perſons that are moſt Able and Capable, moſt Faithful and Upright, moſt likely to promote the Glory of God and the good of His People; I ſay, the thing aim'd p. 56at ſhould be, to get ſuch Perſons into thoſe Poſts of Stations that are to be fill'd up. It's dangerous to put Power into the hands of vicious Perſons. Pſal. 12.8. The wicked walk on every ſide, when the vileſt men are exalted. Pythagoras (an Heathen) could ſay, Its as dangerous to commit Power to a wicked Man, as to put a Sword in a mad Man's Hand.

2. Thoſe in Authority among a Profeſſing People, ſhould make Conſcience of rightly imploying the Power betruſted with them. God has put Honour on them, (Pſal. 75.6, 7.) in betruſting His People, His Sheep, His Jewels, His peculiar Treaſure, His Children, to their Care and Government; and they can't make returns ſuitable to this Honour put upon them, unleſs they do their utmoſt that the People under them, may both do and enjoy Good. They're oblig'd to ſuch endeavours from that general Precept, that as they have opportunity, they ſhould do good to all men; but eſpecially to thoſe of the houſhold of faith, Gal. 6.10. They're oblig'd to it by their Office, for they are God's Miniſters for good to a People; and have the Sword of Power from God betruſted with them, to promote the Peoples welfare, Rom. 13.4. Notwithſtanding their high Station among Men, yet they are but Stewards under God (Mortal ones too) and muſt give an account to Him of their Stewardſhip. And happy p. 57and joyful will their account be, if they wiſely and faithfully imploy their Talents and Betruſtments, for the furthering of God's Glory, and the true welfare of His People: but doleſul and dreadful will their account be, if inſtead of minding theſe things, they neglect their Duty, and chiefly aim at gratifying their own Luſts and Corruptions.

3. Good Rulers among a Profeſſing People, are a great Bleſſing to them. To have Perſons of Integrity & Skilfulneſs, Feeding & Guiding of them; muſt needs be much for their advantage. When the righteous are in Authority, the people rejoyce: but when the wicked beareth rule, the people mourn, Prov. 29.2. It was a token of God's Love to Iſrael, that He made Solomon their King, to do Judgment and Juſtice among them, 1 King. 10.9. It was Propheſi'd and Promis'd as a Favour to God's People, Iſai. 1.26. I will reſtore thy judges as at the firſt, and thy counſellours as at the beginning: afterwards thou ſhall be called the city of righteouſneſs, the faithful city. On the Other hand, the caſe of a People is ſet forth as very deplorable and wretch, when evil Men are their Rulers. When there are thrones of iniquity which frame miſchief by a law, and decree unrighteous decrees, Pſal. 94.20. Iſai. 10.1. Eccl. 10.16. Wo unto thee O Land, when thy King is a Child, and thy Princes eat in the morning. In the very p. 58ſinful and miſerable times of the Jewiſh ſtate, we read of their Princes which devis'd miſchief, and gave wicked counſel, Ezek. 12.2. So Mic. 3.1.—3. —Hear I pray you, O Heads of Jacob, and ye Princes of the houſe of Iſrael; is it not for you to know judgment? Who hate the good and love the evil, who pluck off their skin from off them, and their fleſh from off their bones: who alſo eat the fleſh of my people, and flay their skin from off them, and they brake their bones, and chop them it pieces, as for the pot, and as fleſh within the Cauldron. Surely theſe were ſad and ſorrowful times indeed, when they were under ſuch wicked and cruel Rulers. It was threatned as a ſore Judgment, They that hate you ſhall reign over you, Lev. 26.17. It was another terrible threatning, Behold the Lord of Hoſts doth take away from Jeruſalem and from Judah—the Mighty man, the man of War, the Judge and the Prophet, and the Prudent & the Ancient; the Captain of Fifty, and the Honourable man, & the Counſellour, & the cunning Artificer, & the eloquent Orator. And I Will give Children to be their Princes, & Babes ſhall rule over them. And the people ſhall be oppreſſed, every one by another, and every one by his neighbour, Iſai. 3.1.—5. When this is the caſe of a People, it is very wretched, woſul & miſerable indeed. And therefore good Rulers, Perſons of Integrity and Skilfulneſs, muſt needs be reckon'd great Bleſſings to a People.

p. 594. People ſhould highly value, & carry it well to ſuch Rulers. They ſhould highly value them becauſe they are Miniſters of God to them for good; and they ſhould carry it ſuitably and becomingly to them. And therefore,

I. They ſhould Honour their Rulers. Rulers are Political Fathers, as ſuch, Honour is due to them from their People. Render therefore to all their dues—Honour to whom honour, Rom. 13.7. Fear God, Honour the King, 1 Pet. 2.17. Dutiful Reſpect, Honour, Reverence are to be paid to them; nor ſhould they by any means be Reproach'd, Slandred, Reviled, Exod. 22.28. Thou ſhalt not revile the gods, nor curſe the ruler of thy people. Eccl. 10.20. Curſe not the King, no not in thy thought. God himſelf look'd on it as a daring Crime in Aaron & Miriam, that they vented their hard words againſt Moſes who was King in Jeſurum, He ſaid to them, Numb. 12.8. —Were ye nut afraid to ſpeak againſt my ſervant Moſes? The Spirit of God numbers among very great and heinous Tranſgreſſors, thoſe who deſpiſe Government, & ſpeak evil of Dignities, 2 Pet. 2.10. It's very criminal to lay falſe charges on any, eſpecially on thoſe in Authority; this is very criminal in its ſelf, and tends to do abundance of miſchief. Nay further ſtill, thoſe in Authority are but Men (tho' called God's, they ſhall die like Men, Pſal. 82.6, 7.) they're p. 60liable to failings and infirmities; and if thro' inadvertency they do ſlip, & take ſome wrong ſtep, yet if it's evident that their main endeavour is to promote the Peoples good, & not to hurt them in any thing; even ſuch ſlips ſhould not be needleſly publiſh'd or aggravated: Children ſhould rather ſtrive to cover, than expoſe their Fathers nakedneſs.

2. People ſhould obey the lawful Commands of thoſe in Authority over them. God is the God of Order and not of Confuſion: Civil Government is of Divine Inſtitution; I don't now mean any one particular form of it, ſo as to exclude others. But it's neceſſary for the good of Mankind, that Civil Government be upheld among them: and God requires, that Civil Authority ſhould be Obeyed. Let every ſoul be ſubject to the higher powers, for there is no power but of God; the powers that be are ordained of God. Whoſever therefore reſiſteth the power, reſiſteth the ordinance of God: and they that reſiſt, ſhall receive to themſelves Damnation. — Wherefore ye muſt needs be ſubject, not only for wrath but alfo for conſcience ſake, Rom. 13.1, 2, 5. Submit your ſelves to every ordinance of man for the Lord's ſake, whether it be to the King as Supream, or unto Governours as to them that are ſent by him, 1 Pet. 2.13, 14. My ſon, fear thou the Lord and the King; & meddle not with them that are given p. 61to change, Prov. 24.21. A Mutinous, Mobbing, Rebellious ſpirit, is hateful in any, and ſhould be hateful to all, Chriſtians. Yea, Miniſters of the Goſpel ſhould Exhort their People, to ſuch an obedient carriage and behaviour towards their Rulers. Tit. 3.1. Put them in mind to be ſubject to principalities & powers, to obey Magiſtrates, to be ready to every good work.

3. People ſhould readily grant an honourable Reward, to Rulers who faithfully & diligently indeavour their good & welfare. When Rulers faithfully exert themſelves, imploy their time and abilities for the good of the Publick; it is but a piece of natural Juſtice and Equity, that the People ſhould give them an Honourable Reward for it. It's true in this caſe, as well as in others, the Labourer is worthy of his reward, 1 Tim. 5.18. Render therefore unto Caeſar, the things that are Caeſars, Mat. 22 21. For this cauſe pay you Tribute alſo, for they are God's Miniſters attending continually upon this very thing. Render therefore to all their dues, tribute to whom tribute is due, cuſtom to whom cuſtom, Rom. 13.6, 7.

4. People ſhould make Conſcience of Praying for their Rulers. The work of Rulers, is Great, Weighty, Important; 'tis hard and difficult, often attended with many Diſcouragements, as well as with dangerous Snares & Temptations; indeed much Wiſdom & Grace, Integrity p. 62and Skilfulneſs are needful for them, in order to their right imploying the Power betruſted with them. Sometimes, wrong ſteps, miſmanagements in Rulers, may bring great inconveniences, yea heavy Judgments upon the whole People. King Saul's ſlaying the Gibeonites, procur'd a Famine on the Land, 2 Sam. 21.1. David's numbring the People, procur'd a Plague that deſtroy'd Scores of Thouſands of them, 2 Sam. 24.15. Yea the Sins of a People, may provoke God to leave their Rulers to take ſuch unhappy ſteps. The Anger of the Lord was kindled againſt Iſrael, & he moved David againſt them, to ſay, go number Iſrael & Judah, 2 Sam. 24.I. Seeing theſe things are ſo, ſurely People ſhould make Conſcience of Praying for their Rulers, that God would not leave them to any wrong ſteps or managements; but that He would fill them with Wiſdom, Courage, Conduct, with Skilfulneſs and Integrity, with great ſteadineſs of Mind; and that He would help them rightly to imploy their betruſted Powers; that He would Bleſs them, and make them great Bleſſings to their People. If there were leſs Reviling of, & more ſervent Praying for, Rulers; 'twould often be much better for a People. 1 Tim. 2.1, 2. I will therefore that firſt of all, Supplications, Prayers, Interceſſions & giving of thanks be made for all men: p. 63for Kings, and for all that are in Authority, that we may lead a quiet & peaceable life, in all godlineſs & honeſty.

And as People ſhould make Conſcience of Praying for their Rulers, ſo, which is another Inference,

5. They ſhould make it their chief care to pleaſe and obey God, that He may always favour them with good Rulers. Such Rulers are truly a great Bleſſing, and none but God (the giver of every good Gift Jam. 1.17.) can beſtow or continue ſuch a Bleſſing. 'Tis God alone who can qualifie and …ſſiſt Perſons to Rule well; or in His Providence veſt them with Authority therefor. It is by Him that Kings reign & Princes decree juſtice, Prov, 8.15. Promotion comes not from the Eaſt, Weſt or South; but God is Judge, he puts down one & ſets up another, Pſal, 75.6, 7. The Kings heart is in the hand of the Lord, as the rivers of water; he turneth it whither ſoever he will, Prov. 21.1. He changeth the times & ſeaſons: he removeth Kings, & ſetteth up Kings: he giveth wiſdom to the wiſe, & knowledge to them that know underſtanding, Dan. 2.21. Indeed 'tis with God in His Sovereign Providence, to bring whom He will into Authority and Government; He alſo can cauſe the Wiſdom of the Wiſe to periſh, and make them grope at noon day as in the dark; or He, can give Wiſdom p. 64and Grace for the right diſcharge of incumbent Duties. Surely then, if People would injoy the great Bleſſing of good Rulers, they ſhould ſtrenuouſly indeavour to obey & pleaſe God, who alone can favour them with ſo rich a Mercy. Whatever Rulers are whether good or bad; yet if the People generally are ſtubborn, diſobedient, rebellious againſt God, unreclaimable in ways of Wickedneſs; they may then expect deſtroying deſolating Judgments from God. Tho' Noah, Daniel and Job were among them; they could not deliver or protect them, Ezek. 14.14, 20. If they had Angels to Govern them; yet if they obſtinately tranſgreſs; they may expect that God will reveal his wrath from Heaven, againſt their ungodlineſs and unrighteouſneſs, Rom. 1.18. The Prophet Samuel ſaid to Iſrael, 1 Sam. 12.25. If ye ſhall ſtill do wickedly, ye ſhall be conſumed, both ye and your King. Therefore let this whole People be Exhorted, to fear God & keep His Commandments; this is the beſt Method they can poſſibly take for their own Welfare on all accounts. Iſa. I.I9, 20. If ye be willing & obedient, ye ſhall eat the good of the Land. But If ye refuſe and rebel, ye ſhall be devoured with the Sword: for the mouth of the Lord hath ſpoken it.

I ſhall add but one thing more, and that is,

p. 656. When a Proſeſſing People are favour'd with good Rulers, they ſhould Bleſſ God for it. Such Rulers are Gods Gift, the Receivers therefore of the Bleſſing, ſhould thank God for it. Then ſurely, our whole Nation ſhould heartily Bleſs and Praiſe God, in that He did ſo Seaſonably, Wonderfully, Mercifully place our Soveraign Lord KING GEORGE on the Britiſh Throne; A Prince of ſuch Superior. Diſtinguiſhing, Excelling Wiſdom, Juſtice and Equity; ſo true, powerful, ſteady and reſolute a Friend to, and Protector of, the Proteſtant lntereſt; a Prince firmly and ſervently tender (of the juſt Liberties of Mankind, and) of the true Liberties, Safety and Proſperity of His Subjects. We ſhould Bleſs GOD for ſetting ſuch a Good & Great KING over us, and for continuing Him on the Throne, notwithſtanding the Curſed Rebellion rais'd againſt Him. When we in theſe remote Parts firſt heard of that Rebellion, we Pray'd (and continu'd to do ſo) that God would Blaſt and Suppreſs it; That He would bring the wickedneſs of the wicked to an and, but eſtabliſh the Juſt; and now God has ſo far heard our Prayers in that matter, we ſhould offer (as indeed we have often done already) Praiſes & Thanſgivings to Him for it. Pray GOD Eſtabliſh and Long continue our p. 66Soveraign Lord KING GEORGE on the Britiſh Throne, as a Great & Rich Bleſſing to all His good Subjects, and to the whole Proteſtant Intereſt; and let His remaining Enemies be cover'd with Shame and Confuſion. And Pray GOD Confirm the Succeſſion as by Law Eſtabliſhed, in the Illuſtrious Houſe of HANOVER, that His Majeſties Royal Iſſue may from Age to Age in their ſeveral Generations, be rich Bleſſings on the Throne, and to the Subjects, of Great Britain. We alſo in this Land, ſhould be Thankful to GOD, for the good Government and Rulers we are (thro' His good Hand upon us) favoured with. Thoſe immediately in Authority over us, deſire our Good and Welfare; and under their Government (if it be not our own fault) we may lead peaceable and quiet Lives in practiſing of godlineſs and boneſty. 'Tis no ſmall kindneſs of Heaven, that we are thus favoured, I wiſh we may rightly prize and value, the ſmiles of Divine Providence in this regard, and walk more worthy of ſuch Mercies. GOD Bleſs thoſe now in Government over us, and make them Bleſſings, filling them more and more with Integrity and Skilfulneſs, to Feed & Guide this People. And let GOD be graciouſly pleas'd ſo to Bleſs and Aſſiſt thoſe, whom He may at any p. 67time ſet in Authority & Government among this People. Oh that GOD would alwayes Bleſs us with good Rulers, and help us to walk as becomes a People ſo favour'd. Let the Lord graciouſly be with us as He was with our Fathers; ſtill own us to be His People, always Grant us favour in the Court of Great Britain, and with our Sovereign Lord the KING, that ſo our CHARTER, our Civil and Religious Liberties and Priviledges may be Mercifully continu'd to us. Let GOD graciouſly ſupply all our wants, protect all our valuable Intereſts, ſucceed all our laudable Indeavours; eſpecially pour down abundantly of His good Spirit on us, and make us unfeignedly obedient to His Holy Goſpel; Let Him always be pleas'd to dwell among us, & appear for us, & then we may well ſay as he, Rom. 8.3I—If God be for us, who can be againſt us?

FINIS.

End of the text · Benjamin Wadsworth, Rulers Feeding and Guiding their People with Integrity and Skillfulness (1716)