The Necessity of Religion in Societies

An Election SERMON.

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 conjoined 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 exercised in it till the giving of the Law. To Confirm which Opinion, that Text (with some others) is alleged; 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) Melchizedek was both King and Priest in Salem; and upon the account of his twofold 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 the Gentile World (after the dispersion) as there were Sacrifices and other Solemnity's of Sacred estimation, attended in Honor of their God's, 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 Honors.

It is 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 Government. 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- country, 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 followed with an 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. It is 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 extrinsical 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 Revelations 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 thought or apprehension concerning the Place, as if he had conceived it destitute of the Knowledge and Fear of God, when really it was not. One more agreeably with 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 itself 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 amounts to thus much; q. d.

The Term [ Religion ] in our Doctrine, is wont to be variously applied & 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: It is 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 an Heathen could make this Remark, viz. That Religion is a Foundation that limits and joins 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 convinced 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 itself, and one to another; and disposes of everything 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 Human Original, 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 expressed in the Doctrine.

PROP. I. It is 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, though' they are very Essential, & highly Contribute 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 Privilege 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 annexed 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 Supreme 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 show particular Regard to this, Countenance and Encourage it, and all proper Methods for the Propagation 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 endeavor to show how, or by what means Religion becomes so Serviceable to these Ends; and that I may not exceed the Bounds of your Patience, shall endeavor 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 reduced 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. That however Particular Forms of Government (with the various Regulations they are under) cannot (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 Human 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 itself 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 Choosing 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 Human Laws bind the Conscience: Not simply as Human, 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 Christianity 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 duly Consider that they are God's 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 God's 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 endeavors 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 though'ts upon them, as will have a good tendency to give Success to those Administrations.

Where these Principles of Christianity have not obtained in Society's, Persons are ignorant of them: Or any Principles of a contrary Nature are advanced; by reason whereof Civil Subordination or Rule, is looked upon as Human; 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 though'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, has a necessary dependence 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 labor to imitate the Divine Government; which is managed by fixed and steady Rules, there is no hope that either of these Ends will be obtained. Government agrees with all other Arts in this, that its managed by certain fixed 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 Ruin of it, either Prevented or Purged out.

Agreeably to this, there are no Regular Well-ordered 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 Physic 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 with 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 Honor 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 have forsaken thy Covenant, thrown down thine Altars, &c. Wherever it is, it will produce a due ConcernandCare that the Name of God be Magnifi'd, His Worship Maintain'd, His Ordinances & Day Observ'd & Reverenc'd, together with an inflamed 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.

'It is a Rule, not only many ways recommended in the Word of God, but moreover by the greatest Masters of Thoit, and that to all Society's however Constituted or Distinguish'd in their Formal Natures. I may insert here the words of one, who has deservedly obtained 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 the 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, & transformed into His Likeness. In a word, That this Fear of Him might be instill'd into the hearts of Sinners, preserved & flourish there, and that the Neglect and Contempt of these things is utterly inconsistent with these designs, cannot but see it to be a Rule of the last Consequence to the Civil Good of Society's, and in particular to the Ends mentioned 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 ReligionandReason jointly concur in asserting it as a good Rule of Policy, that Rulers to their utmost assertandmaintain whatever in the State apparently tends to advance these ends; so no less that their Wisdom & Power be prudently employed to rectify whatever therein stands in the way of them; and that whether it be in the main frame of their Administrations, or anything else. Among the several Forms of Government in the World, there are some apparently unsuitable to these ends; they are proportioned not to Advance any designs of Government, but to gratify Pride, Tyranny & Oppression.

Others, altho' they are more adapted to these ends, yet not all equally so; some are more advantageously 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 advantageous Form, the due & successful Exercise of it is otherwise Obstructed. It is 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 endeavor 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, who 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 mentioned 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 Honor of Kings is to search out a matter. Take away the Wicked from before the King, 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 Public 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 choose to Consider it by itself. 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 Pursue 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, though' it be a matter left to Human determination, yet must be Manag'd with due regard to those General Laws God has given, describing & determining the Bounds of Human 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 mentioned in our Doctrine, will 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 advanced 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 Rulers, 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 Jehoshaphat, 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 obliged 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 proportioned 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, and indeed it became only such an one; Principi Summum 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 Murder in the Death of Uriah, as he afterward found to his Cost. Ahab Unlawfully desired, & at last obtained Naboth's Vineyard, as the Event showed. 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 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 proportioned 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 & 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 designed by God to be a Shield & Defense 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 Screen & 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 observed by 'em in their Administrations, 'twill Contribute wholly to further the same.

Rulers may not do anything 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 Men's 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, designed to Secure Persons in the Undisturbed Enjoyment of these things. It is 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 it 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 endeavor 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 Human 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 Publicly Profess'd in Society's) is a part of the Care & Charge of the Civil Magistrate, none can in reason deny. It is 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 though' it be so, it is not subjected to his Arbitrary Will: but here also Human Authority is laid under wise Regulations. It is a Power Subordinate & 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 Publicly Profess'd, or God Publicly 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. It is already determined 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 men's 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 of 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 observed) so much was the peculiar Blessing of God upon their Labors in Tilling the Earth, that the common Returns of it were very great: Sometimes Thirty, sometimes Sixty, & sometimes an Hundred-fold; as may be gathered 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 though' it be thus, yet that a suitable Support be always continued to those who Minister in Sacred Things, the Law of God has determined, and that as due by a Natural Equity, 1 Cor. IX. And to determine otherwise, Rulers are without Power.

Nor yet may Human 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 fetched and warranted from thence. They may not appoint what Ordinances or Ceremony's they please, in the Worship of God. The same Principles that will Warrant their Appointment of anything, (though' in itself 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 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 everything Publicly tending to the Subversion of it. They are to Secure them against the invasions of Atheism, Heraesy and Profaness. We have Instances of diverse Good Kings, thus Employing their Power: As Asa, Jehoshaphat, 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 forementioned design of Government; & that when the proper Limits of it are duly observed 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 annexed 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, there is Honor of Reverence, Tribute and Obedience due. There is a peculiar Respect and Honor due to Rulers: They are styled Dignity's, with reference to the place of Superiority they stand in above others: And that Honorable Name they are Dignify'd with [ I said, Ye are God's: ] And as they are so, so there are peculiar degrees of Deference, and Respect due to them above others. David though' 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 shows a peculiar Honor 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 brought no Presents to Saul, 1 Sam. 10. 27. The word in the Original, [Mincha,] signifies a Gift, Oblation, or Offering; and is commonly applied to the Sacrifices which were offered to the Lord. Its rendered 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 Labors in Government; (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 Honor 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 refer'd to the Third Commandment. It is 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 of 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 Oaths. We Invocate Him in like manner to Witness to the Truth or Sincerity of our Promises, and Imprecate the like Vengeance upon ourselves, in case of In-sincerity. In every Oath, there is evermore an Imprecation expressed or implied. This in short is the Nature of it, as might be showed at large. And from hence tis evident, it is a thing of the most Solemn Obligation, and to be inviolably kept, though' 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 at 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 God's: 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 observed by the Historian, of Numa, that when advanced 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 designed 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 of 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 continued Loyal to his Maker, retained 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 everyone to a due Observance of his Province, and a cheerful & regular discharge of the Duty's belonging thereto. In a word Superiors, Inferiors and Equals had walked in sweet Agreement together, and Order and Tranquility had covered the Earth. But since he is stripped of that Blessed Image, has lost his Primitive Rectitude, and Sin has invaded & taken Possession of his Nature, he is changed to Amazement. There is now no good Propensity in him, and he is willingly Subject, and yields a cheerful Obedience to the Vilest Lusts and Passions. It is 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 distinguished 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 defaced and disturbed. 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 Justice (& other Virtues) 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 wholesome 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 restrained 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 anything else tending this way, it is derived 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 Consistent with, but highly Serviceable to Advance the Ends mentioned in our Doctrine.