A Complete Body of Divinity

SERMON CLXXX.

1. WE are now to pass over to the consideration of those Orders which are specially called Political: The former were more Prionte, these more Public, and refer to the •• ger Societies and Combinations of Men. For there are no sorts of orderly Societies among Men, but what are under the obligation of mural Relative Duties. And here are Two sorts of Relations, which may come under our Cog •••• ce; the one ariseth from the Condition of Men, whom God's Providence ordereth to dwell in such Societies; the other from the Order which God hath set up and appointed to be main •••• in such Communities, for the well-go ••• ing and regulating of their Affairs; for 〈◊〉 of which there are Precepts given in the Word of God; and may be a little inquired into.

[1.] THERE is that Relation & Order which ariseth from the Condition of Men, whom God's Providence disposeth of to dwell in such So ••• ties. And that which I shall only insist on, 〈◊〉 which is more peculiarly taken notice of in the Holy Scriptures, is that which is grounded on Old Age and Youth. There are in all Places, some that are Aged, and others that are •••• g; and both of these of plenty are promised 〈◊〉 a People whom God will bless, Zech. 8.4, 5. How, though' there is not a special Relation betaken these, so as to give the one a right of Ju ••• ction over the other; yet from the Conation that each is in, there is a Civil Respect 〈◊〉 from the one to the other; and God hath Commanded an agreeable Deference; and the light of Nature discovers it to he highly Rational, and the very Heathen Morality, have taker • otice of, & prescribed Ruler concerning it. We may here only take a brief and general Account of this.

(1.) ANCIENT I ••• ns ought to carry it toward them that and • word Anger, so as to adorn their Age. Their whole Conversation ought to be such as may Commend them to their Juniors, and command a venerable respect from them. They should adorn their gray Hairs with those Virtues which do every way become them. Tho' Age itself hath a respect due to it, yet if it is not becomingly managed, it may be unhappily exposed to Contempt: We therefore have that Observation of the Wise Man, Prov. 16.31. The hoary heed is a crown of glory, if it be found in the way of righteousness We have a summary Account of the Exemplary Virtues, which they ought to adorn their Lives withal, Tit. 2.2. That the aged men be sober, grave, temperate, sound in saith, in charity, in patience.

1. SOBER, or Vigilant: But it is frequently used for Sobriety; and that not only in respect of the Body but of the Mind. And it is not to be restrained to Meats, Drink, Apparel, for that comes afterward; but it comprehends the whole Department, and consists in a vigilant Care to keep a guard upon all their Words and Carriages, that they do not exceed the bounds of Sobriety; not bragging of themselves, or allowing themselves in any manner of Excess.

2. GRAVE. The Word signifies one of a Modest, seemly and venerable Carriage: The Word is translated Honest, Phil. 4.8. But it properly signifies a well composed Carriage, such as may command Respect from others: an is opposed to that which is light, and frothy, and jocular: And nothing more unbecoming Old Age, than juvenile Levity; and is as ominous as Flowers in December, and greatly Prejudiceth Youth.

3. TEMPERATE. The Word signifys one that keeps his Mind; and is often used for Sobriety in general, and is comprehended in that; but because in nothing are Men more endangered to lose the use of their Understanding, then in Excess in Dringking, it is often restrained to that; and though it's comprised in the first, and therefore the Greeks had a feast which they called 〈 in non-Latin alphabet 〉 , because no Wine was drank in it; yet the Apostle puts it in, because it is a vice that Old Men are too easily allured to, under pretence of Age & Infirmity, which needs Relief; and there is nothing more scandalous than an Old Drankard.

4. SOUND in Faith, in Charity, and in Patience: i. e. to carry themselves so, as to give all possible demonstration of their Soundness in these Graces, by the exercise of the Duties which refer to them. The word Sound in a Metaphor taken from the Health of the Body; and it intends Sincerity, which is Evangelical Integrity; and these' Three Graces comprehend under them, the whole of a Christian's Life: By soundness in Faith we are to understand, adhering to the Doctrines or Truths of the Christian Religion, without wavering; holding fast the foundation, and not suffering themselves to be imposed on, and led away with every wind of Doctrine, to be able to say as Paul, 2 Tim. 4.7 I have sought a good fight, I have finished my course, I have kept the saith. By soundness in Charity is intended, firmness in New-Obedience, which is called Charity or Love; and is to be the discovery of a sincere Faith, Gal. 5.6. And it comprehends in it, all the Duties required in both the Tables of the Moral Law; to be faithful and constant in the Duties of Worship towards God, and Righteousness towards Men; and therein to give an Example of a Sober, Honest and Godly Life, to the Rising Generation. And by soundness in Patience is to be understood, a submissive and cheerful bearing of all sorts of Afflictions, which they meet, and to which Old Age is incident. And herein they are to go before the Younger, that they may see the shine of these things in them, and learn by them, and be possessed with a suitable Veneration of them; and set before them a convincing demonstrative of the reality of the Christian Religion.

(2.) It is the Duty of Tounger Persons to pay to the Aged, a respective and submissive Carriage. And this is to be paid to them both in Words and Gestures: And there is a proportionable decorum to be observed in this, according to their Age; and this is peculiarly to be observed by such as are in their Minority; though' there is a deference to be had to it, in the several distributions that are given of the Ages of Men: And here we may observe,

• 1. THAT there is a respect dus to Old Age for itself. It is a general Rule under this Fifth Command, that whatsoever Order God hath put Men in, there is a Duty incumbent on the Correlate, which ariseth from the Order itself; though' Persons will better deserve Acknowledgment in it, if they carry it according to the Will of God in that Order; yet for the sake of it, and as long as they bear it, it is not to be neglected: Tho' in some Orders which Persons are put into by Consent and Contract, Men may forfeit both the Order and the Honor belonging to it: But Old Age is a thing which ariseth not from Men's Choice, but God's Providence, and carries in it a dark adumbration of God's Eternity, who therefore stiles himself, the Ancient of Days, Dan. 7.9. That is therefore given as a Precept, referring to Old Age itself, Lev. 19.32. Thou shalt rise up before the boary bead, and honor the face of the old man, and fear thy God: I am the Lord. Under which Expressions are comprised many particular things. To be sure, besides an inward Respect, (Without which all outward Reverence is but a Mockery,) there is an external Behaviour by which our acknowledgment of their Years is to be paid: And to this belongs Children's rising up to them, and standing uncoverd in their Presence; hearkening to them when they speak to them, and giving them respectful Answers; bearing wick their Infirmities, and not insulting over them.
• 2. WHERE Old Age and Piety are •• er 〈◊〉 any, there is a great Regard to be had to such venerable Antiquity. And here I shall only mention Three things;
  • 1. THEIR Grave Discourses are obsero ••• to be bearkard unto. Not that we are to 〈◊〉 our Faith upon it; but we may expect fi ••• such to have well weighed and experima ••• things communicated to us: Younger 〈◊〉 therefore ought to allow them the liberty & Communicating themselves, and not inver ••• them, as thinking themselves Wiser. 〈◊〉 Old Men in their talk; he attended dilig ••• lie, and tarried till they had done, Job 〈◊〉 6, 7, 11, 12. If therefore at any time we 〈◊〉 sent from them, it should be with great •• desty of Expression.
  • 2 THEIR Counsel is to be asked in ••• ers of great moment. Men of Years and Observation, are most sit to give sound Advice, whose Experience bath greatly increased their Practical Knowledge, and whose Years have brought their Judgments to more of stayedness and solidity. For Young Persons to conside in their own Fansies, is folly and arrogance; and for them to relinquish the Ancient, and apply to those that are their Contemporatries argues Contempt and forebodes Mischief; this was Reb-boam's Ruin, 2 Chron. 10.8.
  • 3. THEIR good Example is to be acknowledged and imitated. God hath made it them Duty to set a Pattern of every Virtue before the Younger, who are to bless God for them, and to be followers of them, both while they are alive, and when they are dead, as we are exhorted, Heb. 6.12. This therefore is 〈◊〉 advice the wise Man gave to his Son, Prov. 2.20. That thou mayst walk in the way of good men, and keep the paths of the righteous. And if there were more of this spirit in our Young Ones, the Apostasy would not make such sinful advances, as it doth among us, while the present Generation decries the holy Zeal of their Ancestors, pretending to know more than the Ancients.

[2] WE pass over to the Consideration of that Order which God bath set up, and appointed to be maintained in such Societies, for the wallgoverning and regulating of their Affairs. Now these Societies come under a double consideration, viz. Civil and Sacred; the one resering to the Govemment of the Comman- 〈◊〉 , the other of the Church.

CONCERNING both of these, we may in general observe, that the Power or Authority which some have over others; and the consequent Subjection which those orthers owe to them, Personally considered, doth not der ••• Naturally but Providentially: Nevertheless, the Light of Nature or right Reason, will abundantly tell us, that wheresoever there are Societies of Men, made so, either occasional, or by Combination, there must be Order; And when consider the State into which Mankind are fallen by reason of the Apostasy, this Necessity is augmented, because else all would certainly run into Confusion, and end in 〈◊〉 : And though' the good Success of this depends in the over-ruling Influence of God, yet he ••• eth His Ordinary Providence in the way it Me ••• . Now these Societies are Civil or ••• tical; and because there is a great dis ••• between these two in more respects than 〈◊〉 it is necessary that they be considered se ••• lie and distinctly.

1. A Civil Society is a Combination of Men, for the carrying on of their Temporal or Secu ••• Concerns for the outward Felicity or well •• ing of the whole, and every part of it: In the Ma ••• tration whereof, there is necessarily supp ••• a Civil Government; and consequently, 〈…〉 are to Govern, and such as are to be Gom ••• . And here also it may be inquired;

Quest. WHTHER Civil Government 〈◊〉 consistent with the So are of P ••• grity? Nor so this Case so easily resolved, as that which 〈◊〉 formerly moved, concerning the State of 〈◊〉 inasmuch as that is apparently the 〈◊〉 of the Course; whereas that of Civil Subj ••• seem not to be so, though' the disorder which 〈◊〉 hath brought in it, hath too much rendr • d it so eventually. I shall only here observe more generally,

• 1. THAT Civil Human Societies have their •• se & reason from the Nature of Man: Some therefore have thought it a good comprehensive Description of Man, that he is 〈◊〉 . Man 〈◊〉 made a Sociable Creature; and hath a ••• d disposition to hold Converse with ••• s on 〈◊〉 : Nor doth this inclination arise, merely soon the necessity of his lapsed Estate for ••• d support and defense, though that hath ••• ned the necessity of it; but it was put into the Constitution of Man, and he sought it, 〈◊〉 only by Instinct, as Brutes do with their 〈◊〉 ; •• ut the Exercise of Reason, and the con ••• tion of the Relations which God at first 〈◊〉 •• ed between Mankind, and the Affecti ••• into them towards their Correlates therein it is therefore a brutish opinion of those, the would have Men, if their Integrity had ••• ed, to have lived in the Fields & Woods that the manner of Wild Beasts, whereas it is ••• t that Men do seek familiarity with such when they have the least necessity for.
• 2. THAT the Order of Superiority, and In ••• rity, was well enough consist •• s with Man's ••• uct State at first. God did therefore put Mankind into such an Order, as soon as he made him, and gave him with it the Law of ••• d Government. The Fifth Command 〈◊〉 , as well as any other, a Precept of the Moral Law, and engraven upon Men's Hearts; and that, not mealy as a reserve, after Relief against the Misery of his fallen State, but for his Practice in his State of Uprightness. The Order of Husband and Wife took Place as soon as ••• od had made Man Male and Female, and ••• ght them together: And had they continue in that Estate to have had Children, the ••• ies of that Relation would have been actually incumbent on them. Nay, the different degrees in Glory, are no obstruction at all, to the Perfection of the blessedness of everyone of the Saints.
• 3. HAD Man abode in his Primitive State, there would have been always some naturally Super • ours to others. If Adam had lived till this Day, he would have been the Head of till his Posterity, and they would have owed to him, a fi •• able Subjection; and it Families descending had gone forth to People other Places, there would have been the same Relation between the Father of such a Family, and all the Desoendents from him; for this natural Relation would not have ceased, nor the Duties depending on it.
• 4. AS Man's Happiness could not be impeded, so God's, Glory might be Celebrated by Civil Others. A well ordered Government hath in it an Adumbration of God's Governing the World; and though' there were no need of it to restrain Men's Lusts, yet it might tend to the Ornament of the Universe, and be a trial of our Obedience to this Precept: And we have good footing in the Word of God, that God hath placed an Order between the very Angels of Light. And it is Rational to conclude, what as the World had began to be Peopled, there would of necessity have been a multiplying of Civil Societies, and these distinct, for the upholding of Civil Commere ••• & Amity. They are therefore in a great Error, who tell us, that so many Kingdoms or Common wealth as there are in the World, so many Testimonies of Divine Displeasure; for though' some of the Reason of the Necessity of it are so, yet Government itself is not.

TOUCHING the Moral Necessity of Civil; Government, with respect to Man's sinful State since the Fall, it is evident from Human Reason, and Philosophy pleads for it by Arguments fetch's from this Topic, as being ignorant of any other State of Mankind Antecedent to it: So that the Precepts given for it in the Word of God, are not purely Positive or Instituted; but are built upon Moral Principles, and are all of them reducible to One Head, viz. The deep interest which a Civil Happiness hath in it. And though' Man's Corruptions have too often abused it to a contrary issue, yet the blame of that is not in Government itself, but in the Instruments by whom it is managed; and it is Frequently a Judgment with which God punisheth the grievous Provocations given Him by a sinful people: Hence that, Hos. 13.11. I gave thee a king to may anger, and took him away in my wrath. But if it were not for this, there would be no living together for Mankind, but Human Societies must distand; Murders, Adulteries, Rapine, and all manner of Oppressions would rage; and there would be less of Order in the Habitable World, than in Hell itself. God indeed is able to Curb in the Lusts of Men, but he hath seen meet to use and appoint Means for the promoving it, in and with which He doth Co-operate: And among these, that of Civil Government is none of the least: And hence all the Powers are said to be of him, Rom. 13.1. Prov. 5.15, 16. And it is noted as a Judgment upon Israel, when there was no King in Israel, and Men did what they pleased, and an inlet to great Tragedies, Jugd. 17.6, 18.1.

AS to the Form of Civil Government, there is no •• e that is determinately fixed upon in the Word of God, to be a common Rule obliging all Communities, to take their Measure by; but it is a Prudential, and to be wisely accommodated to the Genius of the Place, and the best probability of attaining of the great End, and the well-being of the whole: And the sorts of it are Three, viz. Monarchy, Aristocracy, and Democracy. within which bounds all ought to keep it; so that it neither degenerate to Tyranny on the one hand, nor to Anarchy on the other, either of which is directly subversive of the Ends of Government, and is the Misery of a People which are under them.

AS to the so much Controverted Question which of these Forms is best? If the Enquiry, be only, which is so in itself? it is merely Theoretical, and more nice than profitable: But if it intend, which it so practically? or with respect to the People among whom it is erected and established, it cannot be absolutely and universally determined; inasmuch as there are differing Circumstances, which may render the one most accommodable for this People, and another, for- that; and there is none of them that will be without it's Inconveniencies and hazards, whilst it is managed by Men, the best of whom labor of Sin and folly. Thoughs it hath been generally thought, that one that is well tempered of all Three, is best suited, to maintain Government, in it's due bounds.

IF Enquiry be made concerning the Right of Government; or how the Power of Administration comes to be devolved upon these Persons, rather than others: This also is as difficult to determine as the former. If we speak of it, de facto, the Customs and fundamental Constitutions of Nations are various; and though' there are general Rules for it in the Word of God, and to be gathered from the light of right Reason; yet the particular and personal determination of it is various. God indeed fixed the supreme Government of the Kingdom of Israel, in the House of David, which was Typical; but He made it not a stated Rule for all the Kingdoms and Common. Wealths in the World: It may therefore be by Succession, or by Election, in either of which God Over-rules, either for the Felicity or Penalty of a People.

IN general, all this is founded in Compact, nor can Conquest itself come to a fixation, so as to establish a well-ordered Government, till there be a Combination: However, then is a Government truly Happy, when it's Rulers are sitted and spirited for their Post: Hence that, Ecol. 10.16, 17.

TOUCHING the Rule by which Civil Government is to be administered, it ought not to be Arbitrary, nor can the Condition of the l •• t of fallen Men bear it; but it is to be •• wholesome and just Laws. For it is the Duty of all Rulers to do Justice and Judgment as we shall afterwards consider; and 〈◊〉 cannot be, but where there are fixed and ••• blished Laws, by the Execution whereof Men • Rights are to be upheld, and all Iniquity and Unrighteousness to be born witness against. And out of doubt, there was a Moral R • a •• in that Stature which God made for the 〈◊〉 of Israel, Deut. 17.18, 19. And it shall be 〈◊〉 be sitteth upon the throne of his kingdom, that shall write him a copy of this law in a book 〈◊〉 of that which is before the Priests the Levi •• And it shall be with him, and be shall read that in all the days of his life: that be may 〈…〉 fear the Lord his God, to keep all the 〈◊〉 of this law, and these statures to do them.

BUT I come to a more particular consi •• ration of the mutual Duties belonging to this Order among Mankind. Now the Corr ••• here are the Rulers and Rulod, or Magis ••• and Subject: And as this is a Relation which God Himself hath ordained, and place between Men; so there are the D • ties inco • •••• on either Party, which arise from 〈◊〉 very Nature of the Relation; and about w ••• Directions are given to us in the Holy Se •• tures. For to suppose one of the Correlat ••• to be under. Obligation, and the other to be •• entire Liberty, is contrary to the very End 〈◊〉 Design of all the Relations which God 〈◊〉 put Men in, one towards another. As th •• f ••• e, it is a Sin in the Subject to deny or wh •• hold his subjection to Rulers, whom God ••• in His Providence set over him; so it is no 〈◊〉 Sin in the Ruler, to neglect or perve •• 〈◊〉 Administration of Government, which i •• y the good and benefit of the Subject.

NOW as in this Order of Men, they are distributed into Governors, and Goverment so there are divers Ranks and Orders 〈◊〉 those who share in the Ruling a 〈◊〉 Hence that distribution, 1 Tim. 2.2. King ••• all in Authority. 1 Pet. 2.13, 14. Kings & Governors, &c. And the Administation of ordinate Ministers and Officers in Power 〈◊〉 in regard of the Legislative and Executive 〈◊〉 of it, who though's Subject to their Superions 〈◊〉 Power, yet have a Superiority in 〈◊〉 of others; and the meanest Civil Officer h ••• s claim to this, according to the Authority 〈◊〉 vested withal. But I shall not take those ••• der, but only in general give Account of the general Duties • required by this Command, on both parts.

SERMON CLXXXI.

WE have considered something in general concerning the Civil Relation which 〈◊〉 hath placed between Magistrates and their Subjects; and are now to proceed to take an Account of the Relative Duties which God hath 〈◊〉 of each of these.

First, THE general Comprehensive Duty of • gistrates, is to exercise the Authority which God hath bestowed upon them, for the good of the Subject. As to that Question which hath with so much vehemency been disputed Pro & Con, viz. Whether Magistrates were made for their 〈◊〉 , or the People for their Magistrates? It is ••• gh to say, that God constituted this Order of Men for the common Good of Mankind; and if it had not been for the need of the People He had never appointed Civil Rulers over 〈◊〉 ; and He hath accordingly accommodated their Duties for the best advancing of this 〈◊〉 : And in this regard, they were equally made one for another; nor can they obtain a Civil Happiness, unless they mutually conform to the Will of God in this regard. It is an honor which God puts upon Men, when He calls them to Public Service, and they can then only honor Him in it, when they use it to the 〈◊〉 of the Precept: And he hath assured us, that this was for the Good of the People over 〈◊〉 they are set: Hence that, Rom 13.4. For he is the minister of God to thee for good. And this Care of theirs, every the meanest Subject hath a title to; and that is the reason given why we ought to Pray for them, 1 Tim. 2 • . And in this is David commended for his Exemplariness in his management of his Royal Authority, Psal. 78.72.

[1.] NOW that they may • pply their Authority, there are Two general Duties peculiarly incumbent on them:

1. TO get and maintain Cordial and entire 〈◊〉 for their Subjects. Love is the bond of •• y Relation which God hath ordained among 〈◊〉 ; and if that fail, the Duties depending on • will be neglected: And it is a tender and • passionate Love that is here required, as will •• pear by the Metaphorical Titles, which are i • the Word of God, put upon Civil Rulers: They are called Heads, and their Subjects are the Members of the Body Politick, Judge. 11.9. ••• b. 25.13. M • c. 3.1.11. and elsewhere. And this not only in respect of Dignity; but also of influence. And we are told in Eph. 5.29. • or no man ever yet hated his own flesh; but ••• risheth and cherisheth it, even • the Lord •• e church. They are called Fathers, and their Subjects their Children: Hence that of Naaman 's Servants, 2 Kings 5.13. 1 Sam. 24.11. Not • ing that they ought to be tender to them as their Children; hence that Compellation, My Son, Gen. 43.29. Josh. 7.19. They are called Shepards, Isa. 44.25.63.11. to denote with what gentleness, they ought to look after their People.

2. TO apply this Love, in laying out their Study and Endeavor for their Good. Civil Magistracy is a Business which God calls Men to employ themselves in. The Charge of a People is a great Charge, and there are a great many things that go in to procure their Tranquillity and outward Felicity, which require much Study to Contrive, and a great deal of Industry in the Prosecution; and if they do indeed suitably effect them, it will put them upon anxious Sollicitude in the pursuit of their Design. Love is an active Affection, and it cannot lie still; but lay itself out, and think it can never do enough for it's Object: And such a Love as this did Solomon express in that Choice which he made upon God's Offer, 1 Kings 3.9. Give therefore thy servant an understanding heart, to judge thy people, that I may discern between good and bad: for who is able to judge this th • so great a people?

[2.] MORE particularly, the things wherein they are to apply themselves to provide for the Good of their Subjects are such as these,

(1.) THEY ought to provide a Body of wholesome and good Laws, to be the fixed Rule of Government. We before observed, that no People ought to be Governed Arbitrarily, or according to the Wills or Passions of Men, which must unavoidably be Tyrannical. All Men ought to know, or at least have sufficient Means to inform themselves, on what Terms they stand, and wherein they may preserve themselves safe from the danger of Civil Censures. There is therefore a Legislative, as well as an Executive Power belonging to Government, which is to be applied to the Enacting & Ratifying of such Civil Ordinances as are for the Public Benefit. And these Laws are not to be made merely for Men's Pleasure, but according to right Reason; which is to take it's measures from the Public Benefit, and the Rules of Righteousness which the Light of Nature gives evidence to: Hence Wise Lawgivers do not only Ratify their Edicts with the Seal of their Authority, but Preface them with the Reason on which they are grounded.

AND here that CASE may be briefly considered, viz.

Quest. WHETHER the Law given by Moses to Israel, from the Mouth of GOD, be the Square according to which all Human Laws are to be measured?

BY way of reply, I shall only offer these Consideration,

1. THE Laws given by Moses were of three sorts, Moral, Ceremonial and Judicial; which are therefore called Commands, Statutes and Judgments. These, though' they made but One Body, yet came under a different consideration both as to the Rise and Reason of them; and although they proceeded from the same Author, yet were given upon discrepant Accounts.

2. HENCE to the right Resolution of this Inquiry, these must be considered severally; for it is certain, that the whole Law, considered as one entire System, was given to that People, as peculiarly accommodated to them, under their Circumstances, and so was appropriated to them, being given to distinguish them from all other People in the World.

HERE then,

1. THE Moral Law sum'd up in the Ten Commands, and dilated upon in several particular branches, was no other than the Law given to Man in his Creation, and was the Rule of Righteousness, and true Holiness, and the Rule of God's special Government of Men, according to which he was to be happy or miserable. And this was the same for substance with the Law of Nature, and is therefore of Personal force, having Mankind for the subject of it. This set the whole bounds between right & wrong, and the Rationality of it was subscribed to by Man's Conscience; all these three Titles belong to the Encomium of it, Rom. 7.12. Holy, Just, Good. Every Transgression of this Law is a Sin, and that in the Gentiles, as well as the Jews, (hence that, Lev. 18.27, 28.) Hence, all Human Laws are to be directed by this Law, so far, as to make nothing a Transgression, but what is Condemned by this, require nothing of the Subjects, but what is approved by this. For doubtless, God is the One Supreme Law-giver, and all others derive from Him, ( James 4.12.) All the Heathen Law-givers pretended that they received their Instructions from some Deity; and the End of all Laws ought to be ultimately the Glory of God, which cannot be paid Him, but by the Conformity of them, to his fixed Law.

2. TOUCHING the Ceremonial Law, it sufficeth to say, that it was purely Positive, and mainly accommodated to the First Table, or the Worship of God, and had a respect to Christ who was to come: He therefore being shadowed by it, & it being given to them to help their Faith in waiting for Him who was the Substance; they are now Antiquated and Abolished, (as is fully proved, Heb. 9.10.) And a subordinate End of them being to make a separation between Israel, and all other People, it must needs be appropriate to them; and this wall being pulled down, it is no more of any use to them, ( Eph. 2.14.) Nor hath God given to any Authority in this World a Liberty to substitute any other significant Ceremonies of Worship in their room.

3. WITH respect to the Judicial Laws, we must observe, that these were Appendices, partly of the Moral, partly of the Ceremonial Law: Now such as, or so far as they are related to the Ceremonial, they are doubtless Abolished with it. As, and as far as they bear respect to the Moral Law, they do, • o Nomine, require Obedience perpetual, and are therefore reducible to Moral Precepts, only it is observable that some were only Indulgences; such was that our Savior saith about Divorces for any slighty Cause; and so it did not evacuate the Moral Precept about it, Matth. 19.8, 9. And give me leave with respect to these Laws, to digress so far as to offer two Cautions,

• 1 THAT though' frequently the Seal of Sovereignty, I am the Lord, be a note of a Positive Late; and when there is a Reason give • of a Law, it is for the most part Moral, yet this will not hold always. God gives a Reason why Blood should not be eaten. Lev. 17.4. And yet it is certain, that this was never a Moral Precept, but Positive; and there are other parts in the Creature, in which the Life is as nearly, and in some regards more nearly concerned than the Blood, which are not forbidden.
• 2. THAT there are some Judicial Laws, in which the thing commanded or forbidden, is Moral, and yet the Penalty annexed to it is Positive. All Penalties prescribed in any of 〈◊〉 Mosaical Laws, if Mu • ct, Corporal Punishment or Death, were Judicial, and belonged to the Civil Government, Sacrifices only excepted, which were Ceremonial, and belonged to the Ecclesiastical: Now many of these were Arbitrary, and accommodated to the State of the Israelitish Church in their State of Bondage. Now, though' the open Transgressions of the Moral Law came under the Cognizance of the Civil Magistrate, yet all the same Penalties that were then appointed, are 〈◊〉 now binding: Some indeed were Moral, as the Death of a Murderer, and without any Ransom; and some also suppose that the making Adultery a Capital Crime belongs hither: But others were proper only to the Time and State of that People, as the Law about Profaning the Sabbath, Numb. 35.33. &c.

NOW the Legislative Power of Rulers, i • their making of Laws is to be regulated by these Two general Directions, which they ought ever to lay before them in their Debates and Conclusions, viz. That they be Righteous, and Good: These two might be comprehended in one, for that which is Righteous is Good, and nothing can be truly Good, but that which is Righteous. Nevertheless, then may be some diversity in these considerations, which may therefore be looked upon distinctly.

(1.) THEY ought to be very careful to ma •• Righteous Laws, and no other. This is intimated in that, Prov. 8.15. Princes decree Justice. Hence a Woe is denounced by God against such as make Unrighteous ones, Isa. 10.1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. God will reject Fellowship with them, Psal. 94.20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? Now there is a double respect in which a consideration is to be had of Righteousness in the making Laws, viz. The Matter about which it is made, and the Sanctions affixed to it: And in both of these, there may be a Transgression, if due Care be not used.

IT is here to be observed, that for the making of a Law to be an Instrument of Government, it is not enough that there be a Precept given by Authority directing and commanding this to be done, that to be avoided; but there must also be a Penalty annexed, else it will hazard being despised. Now in both of these regards, Righteousness is carefully to be consulted.

1. IN respect of the Matter about which it is made; and that is, when the Thing decreed is agreeable to the Rule of Righteousness. Nothing ought to be required of the Subject in Obedience to Civil Authority, in the doing of which the Law of God will be violated, and he disobeyed. All Men are Firstly Subjects to God, and therefore they are to have regard to Him, in all the Subjection required of Men to them. As they Rule from Him, so they are to Rule for Him. It is true, there are many things which occur in Providence, and are made necessary by it, for which there is no particular express Command in the Scriptures, but the Rule of Providence requires that it be put into a Law; and the general Rules given will sufficiently warrant it; and there are such things as these which do frequently evene: But to Enact anything which is Repugnant to the revealed Will of God, and directly opposeth a Negative Precept of the Moral Law, which is given without Limitation or Exception, is utterly unlawful: and for the same Reason, the Light of Nature is to be consulted and followed; and that general Rule is well to be regarded in making Laws, as in my other thing, Matth. 7.12. All things whatsoever ye would that men do to you, do ye even so to them: for this is the law and the prophets. Nor ought any Law to be made to tolerate any real Wickedness, under any pretence whatsoever; for the Command of God forbids us to do Evil, that Good may come of it.

2. IN respect of the Sanctions annexed to the Laws made. As there ought to be Sanctions, else the Law will not advance the End of it; (whereas we are told, 1 Pet. 2.13. Submit yourselves to every ordinance of man for the Lord's sake. ) and though' there may be a Latitude lest in some things to be dispensed according • the Prudence of the Judges, (though that ought not to be unlimited, but within due Bounds) so there is a regard to be had to the Merit of the Crime, in the proportioning of the Penalty. It was a mistake in Draco the Lawgiver, that he reckoned all Sin equal, and therefore made every Crime Capital, whence he was said to write all his Laws in Blood; and though' it be a Truth that the least Sin deserves Death from the hand of God, yet it doth not so from Men. The end of Civil Laws is to preserve Mankind in Order, and in that regard, Salus Populs est Suprema Lex. And God himself appointed in the Law given to Israel, different degrees of Penalty, according to the Nature and aggravation of the Crimes. Severity therefore is to be duly tempered with Lenity in Laws, lest otherwise they should have a tincture of Cruelty. To this Righteousness also belongs the providing for Commutative Justice between Men, by Laws which may defend Men from Wrong and Injury by their Neighbors, in their Life, Chastity, Estate or Reputation.

(2.) THEY ought to take heed to make Good Laws and only such. And though' unless they be Righteous, they cannot be Good: yet there is something more that comes under this consideration: And we do not here consider Goodness under a Metaphysical Notion, but that which is Moral and Political. It is not their Goodness in themselves, but as they are a Medium to promove the proper End of Government; and that is, the well-being of the whole, and every part of it: And it is in this respect that the Law which God gave to His ancient People, is so often said to be God Neh. 9.13. Psal. 119.39. Mic. 6.8. C • re ought therefore to be used, that the Welfare of the Body be designed, and that the Law be a suitable Medium, (having a Rational tendency in it, to the advancement of it.

AS to that controverted Question. Whether Civil Rulers have a power to make Laws about Things indifferent? I shall only say thus in general, viz. That we must distinguish between Power as it respects the Submission due from the Subject, and as it is under the Divine Ordinance and Regulation: We must also distinguish between a thing Indifferent in itself, and in it's Circumstances: And then it may easily be resolved, that God hath given Civil Rulers Authority to make no other Laws, than are for the Good of the Government, so that if they Enact any other, they Transgress their Commission from God, and are accountable to Him for it; and do not carry it as Fathers to their People. And though in a Moral sense, there are things which themselves are of a middle Nature, and Man is at liberty either to do them, or avoid them; and in that sense they are neither Good nor Evil, and so they cannot be the proper Matter of a Law, it being essential to a good Law, that it be for the Good of those for whom it is made; and to limit the Subject in things lawful in themselves, merely pro Arbitrio, is Oppression. But these things may be clothed with such Circumstances as may render them either hurtful or beneficial to Men, and so they will become either a Duty or a Sin; and it will be very proper to make Laws about them accordingly, which may be for the Public Good. And doubtless, there are no Laws more necessary for the been esse of a People, than such as put a Restraint upon the sinful abuse of Lawful Liberties.

NOW that is the best Body of Laws, which most amply provides for the advancing the Happiness of all that are under them; and that is summarily recommended to us in that, 1 Tim. 2.2. That we may lead a quiet and peaceable life in all godliness and honesty. When they lay in to secure both Godliness and Honesty among a People, they are Happy under such a Government, if by their own folly, they do not make themselves miserable. When they provide that the true Religion may be established, the true Worship of God may be upheld, and all that withstands be suppressed, and no Unscriptural Rites be imposed on Men; when they take Care, that all Orders of Men have their due Honor and Respect paid to them; due Distances be maintained between Superiors and Inferiors; that Men may enjoy their Rights, and be saved from 〈…〉 and wrong; That the liberal Education • Children be encouraged; That those who deserve well be Rewarded, and Wickedness be punished: When by such Laws as these, they do as far as can be provide for a People's Felicity, they are very Good.

AS to the Question, Whether Civil Rulers have Power to make Laws about the Religious Worship of God, and Heretical Doctrines? I shall only Answer, Whatsoever may truly serve to the Peace and Tranquillity of the People comes within their reach, agreeable to the Rule of Reason, and the Word of God. Now, no People can do well without Religion, nor can they do well without the True Religion. Public Judgments are often brought for Irreligion, and false Worship, when tolerated; and who should restrain it but such as have the Civil Sword put into their hands by God: Those therefore were the Leaders in the Reformation, recorded in Scripture, and punished Offenders in this kind. Civil Rulers do receive their Authority from God, and are to use it for Him; which how shall they do, if they suffer His Attributes to be Blasphemed, His Name to be taken in vain, His Worship to be defiled, His Sabbaths to be profaned, His Truths to be perverted. Tho' therefore they have no Warrant from God, to Coin any New Articles in the Religion which He Himself hath revealed; nor to appoint any New Institutions in His Worship, which alone belongs to the Kingly Office of Christ; (and if they should do so, His holy Jealousy would be incensed against them,) yet their Power is Circa Sacra; and they ought to provide that the House of God be built. His Worship upheld; the Ministers of His Sanctuary be supported; all Affronts against His Sacred Majesty be duly born witness against; and all Heretical Doctrines which are at any time broached, be suppressed. And how can this be done, unless there be Laws adapted to these Ends? Without this, they cannot provide that their Subjects may lead quiet and peaceable Lives, in all Godliness; but there must be endless Schisms and Destractions in the Church of God.

USE. WHAT need have we then, to Pray to God for our Rulers, in this Regard; That He will put His Spirit, upon them; and afford them the direction of His holy Spirit; That they may have a right discerning of these Things, and an Heart strenuously engaged, thus to promove the true Welfare of the People under their Charge.

SERMON CLXXXII.

(II.) THEY ought to take care for the Execution of Good Laws, according to Equity. This also is incumbent on the Civil Magistracy, although the Duty doth n • t • lie 〈…〉 • ll respects on all in Authority, but on every 〈◊〉 the S •• tion which he ••• rs in the Civil Government. We before observed, that for the maintenance of good Order in the Body P •••• ck, there is a Legislative, and an Executive Power belonging to the Magistracy, both whereof are necessary, nor can they be well separated without unavoidable mischief. To Govern without Laws, brings an Arbitrary Government, which is unreasonable; and opens the way to Tyranny, by exposing the Estate, Liberty and Life of the Subject, to the Will of the Rulers, who are sinful Men, and liable to Prejudices; and no Man is safe, or knows when of how to keep himself clear from Civil Censures: And the end of Laws which is to maintain Equity and Justice, cannot possibly be advanced except due Care be taken that such Good Laws be duly put into Execution. Laws that are made or used, only as Scarecrows, will soon be despised; and the Law-maker • themselves be quickly contemned, and the •• Authority disregarded. A Law is properly an Instrument of Government, and all the Good it doth is by being applied to the End of it, which is to encourage Virtue and suppress Vice; which is attained by letting Men know, that it is made in earnest; else the Sword is born wholly in vain. It is therefore to be observed, that as there are Persons to whom it belongs to make Laws, so there are such as are be trusted with the dispensation of them, who are in Scripture-Language called Judges: And though' the same Persons may be employed in both, (the Prudence whereof will admit of a dispute,) yet they do it not under the same consideration. There is a Power of appointing Judges or Justices; and there is a Power vested in the Persons so appointed, who are nextly to Execute the Laws, by virtue of the Authority thus conveyed to them; and there is something incumbent upon each of these, to render the Government just and equal: And these may be considered severally.

[1.] IT belongs as a Duty on Lawgivers, to take utmost Care, that Just Laws may have a due Execution. We formerly observed, that it is incumbent on them to see that their Laws be Righteous and Good; else if the Law be Unjust and Oppressive, they will be guilty of all the Injury that is done by the Execution of it, because they Command i • ; but they have an Inspection over the Application also. And here are principally these Duties,

• (1.) TO appoint Persons fitly qualified for this Post. All Men are not capable of sustaining such a Charge, nor will Birth or Wealth nextly furnish them; but there are peculiar Gifts & Virtues necessary to be found in such as have so great a Trust put upon them. Jethro 's Advice which he gave to Moses is very comprehensive of this Duty, Exod. 18 21. Thou shalt provide out of all the people, able men, such as • ear God, men of truth, hating covetousness. The wisest of Men may be deceived in the Character of others; however such are to be sought for; they must be able men, Heb. Men • • ight, which is not always applied to bodily Strength, which is no necessary Qualification • a Judge: but often to Strength of Mind and comprehends under at both Resolution and Courage, and Ability to search into a Cause, and Skill in the Laws; that so they may put a difference between Right and Wrong. They must be such as Fear God, which will influence them to Righteousness, as knowing they must give an Account to God; and having a Principle in them, which will not suffer them to do any Injustice, but make them impartial. They must be Men of Truth, i. e. of Fidelity, for so the Word is frequently used; which will make them search out matters to the bottom, and Judge according as the Cause is, • aving aside respect of Persons. And they must hate Covetousness, which will make them scorn to take Bribes, to blind their Judgments.
• 〈…〉 bear a due Testimony against such as carry themselves unworthily in their Trust. This also belongs to the Superior Power in a Government: Men may upon Trial be found to be insufficient to bear their Place, and manage themselves very unworthily in it; they may oppress the Innocent, and let Criminals escape, and not hear the Pleas of the Widows and Fatherless, certainly such, upon due Information, ought at least to be discountenanced, and not be suffered to have anymore advantage so to do, but be wholly disabled. We find what David resolved to do in his Kingdom, Psal. 101.3, &c. and 75.10. These ought to let all such ••• w, that if they Transgress their Charge, they shall find no Protection from them.

[2.] THE Duties of Judges themselves, which they are to follow in all their Administrations, are diverse; the chief whereof are such as these;

• 1. THEY ought in general, to have a due regard in Justice and Equity. The Law is, or ought to be a Rule of Righteousness; this therefore 'tis his Duty to lay in the Foundation of all his Administrations, and firmly resolve to take all his measures according to it; and that he will take heed, that he do no unjust thing; so did he, Psal. 75 2. When I shall receive the congregation, I will judge uprightly. The distinction indeed between Justice and Equity is very nice, though' I know Lawyers make a very great • ne; and for that reason are Courts of Equity erected, to abate the Rigour of Law Justice, in Cases wherein Persons else would suffer wrong. But in a Moral sense, all Laws are to be calculated by the Rules of right Reason; and if so, they are both Just and Equal: And though' Men through the misapprehension of the reason of things, may be in an Error in the application; yet Judges ought to interpret them in everything that is dubious, by this general Rule; for they are to do Justice and Judgment.

  AS to that Question, Whether a Judge is ••• nd to Execute a Law, which he is convinced to be in itself Unrighteous? It would take up too much time to discuss it distinctly; all that I say is, They are to Judge for God primarily; and He loves Righteousness, and hate I •••• ity; and we are told concerning such, Prov. 17 15. He that justifieth the wicked, and he that condemneth the just, even they 〈◊〉 are ab • mina •• to the Lord. And they that think such a Man hath two Consciences, a Public and a Private, will find it a grand Cheat one Day, when they shall stand before the great Tribunal. But there is great Prudence necessary to be used in such a Case.

• 2. THEY ought to have a peculiar regard to the Laws of the Government, to which they serve. Tho' the Law of God is the Rule of his Conscience, which he ought by no means to transgress; and that Law extends, and sets bounds to all his Actions, in every Relation he bears among Men; yet the Law of the Government is that to which he is to refer all his Juridical Actions, and they are to be bounded by it, and that on a double Account. He is to execute all the wholesome Laws of it, according as there is occasion for it offered to him; and this he is to do because the Oath of God is upon him, which is a Solemn tie lying upon his Conscience, than which there can be no stronger Obligation among Men; as also, because he is a Minister of God, as well as of Men, appointed for this very end, Rom. 13.4. God therefore and Men expect it of him; and the Civil Tranquillity hath no little dependence upon it. He is also to be limited by the Law in all the Executions of his Office. Consider him as a Judge, and he hath no Authority to make Laws for his Direction, for they are already made to his hand, and he is bound to them. It is an unexceptionable Rule, that where there is no Law, there is no Transgression, and consequently no Punishment due: And though' if a Man transgress the Law of God, a Judge may and ought as a Christian to rebuke him for it; yet if there be no Law of Man, he cannot inflict any Civil Punishment upon him; nor will it be his default, but the blame of Lawmakers, if he go unpunished, in case the Trespass be such, as requires that it be born witness against by the Civil Powers; which, when it is so, was formerly taken notice of.
• 3. TO search to the bottom of the Cause that comes under his Cognizance. He ought to avoid all rash Judgment, and not to determine a Case before he hath heard it: We are therefore advised, Prov. 18 13. He that answereth a matter before he heareth it, it is folly and shame unto him. And 25.2. It is the glory of God to conceal a thing: but the honor of kings is to search out a matter. There are many Causes, that come before Civil Judges, which are intricate and perplexed; and the matters themselves lie much out of sight, and the right determination of them is a matter of great weight, wherein Men's Estates, or Reputation, or Lives are concerned; such things as these are not to be slightly passed over, but canvassed thoroughly. This therefore was one thing wherein Job vindicated his Integrity in this regard, Job. 29.16. There are a great many Tricks, and Covers and fair Pleas that Men will make in their own Cause, to blind the Cause, and put a false Face upon it; and it requires great Skill, and a diligent Application of it, to set it in its true light, to prevent and detect all Fraud & wrong Judgment; and if he is not critically Cautious in this he may easily pass an Unrighteous Sentence, which he will have cause to repent of, when it may be too late to remedy, and bring upon himself a Guilt which is not easily wiped off.
• 4. HE ought to have a special regard to right the Poor and Helpless, against their Rich and Potent Oppressors. The Mean and Despised, who have none else to stand up for them, and right them, are exposed to wrongs and injuries, and everyone will be ready to crush and tread them under the foot of Insolence: These therefore have no other, under God, to make their Case known to, but such as have the Authority of righting them, put into their hands. God hath therefore in his Word, given special Charge to such, to take Care of these; hence that in. Psal. 82.3, 4. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked. Hence that Warning given to such, Prov. 24.11, 12. If thou forbear to deliver them that are drawn unto death, and these that are ready to be slain: If thou sayest, Behold, we knew it not: doth not he that pondereth the heart cons • der it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? And this is the commendation given of Solomon 's Reign, who was therein a Type of Christ, Psal. 72.12, 13, 14. For he shall deliver the needy when he crieth: the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their bl •• d be in his sight.
• 5. HE is to allow a fair Hearing to all Parties, whose Cause comes before him. There are Two sorts of Causes which belong to the Cognizance and Determination of Civil Judicature, viz. Matters Criminal or Capital; and Matters of Controversy between Man & Man: In either of these it is his Duty to suffer the Party accused to Plead for himself, and bring whatsoever he can in his own Defense, and have an Ear open to him, as well as the Accuser or Plantiff; and not to Judge before he hath heard what both sides have to allege for themselves. ( Acts 25.16.) He ought therefore to show no manner of Partiality during the Trial, much less to become an Attorney for the one against the other. A • di alteram partem, was a saying frequently in the Mouth of a Pagan Judge. And another could say, I have Two Ears, when I sit to hear any Cause. In matters between the Prince and the Subject, he ought to let the Subject have as full a Hearing and with as much Candour as him who pleads on the Princes behalf; and in Matters between Man & Man he is to give the Poor as free Audience as the Rich, the Mean as the Noble Man. Nor ought the Plantiffs fair and plausible colouring of the matter. Preoccupy or Prejudice his Judgment, much less Determine it; but he must maintain as free and open a Spirit to receive what the other hath to bring in his own Vindication. It is a Vulgar Speech and True, One Man's Cause is God, 〈◊〉 another be heard. And it agrees with that of the Wise Man, Prov. 18.17. He tear 〈…〉 own cause, seemeth • ust; but his neighbor cometh and searcheth him. He ought not therefore to be frightened with hard Words and Menacing, but entertained with greatest Candour: 〈◊〉 did Joshua accost A • han, when he sat in Judgment upon him; as, Joh. 7.19.
• 6. HE. ought to proceed in Judgment, • o • dum Allegata & Probata, i. e. according to the Nature of the Things alleged and the Evidence which is produced, for the making of it a Legal Truth. And there are two things which do belong to this Head.
  • (1.) THE matter of Fact must be l • galy proved. It is not enough that the Person be accused, and Matters never so unjust alleged against him; but there must be Evidence brought in against him, which shall according to Righteousness make it to appear that it is 〈…〉 , a plain and undeniable Truth. If it were 〈◊〉 to Accuse, who should be Innocent? But in due Proof, it stands a Truth in Law, nor will the denial of the other Person invalidate it; for 〈◊〉 be enough to Deny, who should be Guilty? Now the ordinary way to Evidence things of 〈◊〉 in Civil Courts, is, by Human Testimony, though' Artificial Arguments are of use; and 〈◊〉 God hath required, that in one Case, there must be at least Two Witnesses, for the Conviction of a Person, or making a Thing legally True.

    AS to that Case, Whether One Witness will not suffice in some Cases? I Answer in a word, That all Cases are alike as to Evidence, 〈◊〉 God hath wisely provided, that because One Man's Credit is, of itself, as good as another's in this point, there should be Two Witnesses, and therefore that Law was Moral which required this; i. e. When there is nothing else to prove the matter & this must be to an Individual Fact.

    AS to the Case, How far the Man's 〈◊〉 Confession will Convict him? It may be replied. That the Word of God allows it in some Cases; but then the Person must be clear, full and 〈◊〉 in it; not evidently under the power of •••• cholly: And the Civil Law also well provides both that no Confessions shall be extorted, and that the Matter of Fact Confessed shall be •• torious. Hence it is wholly unlawful to put any to the Rack, to draw out a Confession from them; because it is a fearful Punishment, 〈◊〉 an horrible Injury to an Innocent Person; and such is the Person in the Question, till legally Convicted, in the account of the Law.

  • (2.) THE Relation which the matter of Fact bears to the Law, must be duly stated. And here also, no small Caution is requisite: A matter of Fact may be proved, the Man may be legally convinced that the thing is so; but then it is another Question, What reference it hath to the Law; whether he hath Transgressed, and so made himself liable to the Sanction; whether he hath Injured his Neighbor, and so ought to make him a Reparation? It was proved against 〈◊〉 , that he had su • ••• red David, when he fled from Saul, but 〈◊〉 that he had therein transgressed any Law, inasmuch as Saul had never declared David to be an Enemy, and a Rebel against the Government.
• 7. HE is to disallow all unnecessary delays of Judgment. It is true, over precipitancy is on the other hand to be avoided; suitable Time is to be allowed for Men to provide for the Justifying of their Cause; but still it is a great Duty, that matters be not needlessly deferred, and this both in matters Criminal, and in Suits at Law: There may be matters of Sus ••• and Presumption alleged against an Innocent Person, which may unavoidably bring him into Trouble; though' Care is to be used as far as may be to prevent it: However to suffer imprisonment, or be under Security, is a suffering, and therefore it ought not to be any longer than need requires; but the matter 〈◊〉 as can be, brought to an issue, that if he be Innocent, he may be restored to his Liberty and good Name; if Guilty, he may suffer according to his demerit. And in matters of Suit, it is the Duty of Judges to being matters to as Expedite an Issue as can be, and not to consent to every trifling pretence of Non Suits, &c. and so to keep things in suspense, till the righteous Person suffer 〈◊〉 loss and expense than his gained Cause and repair, and it stands him in more to re ••• • is just due, than the thing itself is 〈◊〉 . It was Exemplary in that Roman Judge, Acts 25.17. Therefore when they were 〈◊〉 •• her, without any delay on the morrow I 〈◊〉 on the judgment seat, and I commanded the 〈…〉 be brought • orth.
• 8. HE ought to pronounce the Sentence i •• ••• lly, without respect of Persons. It was a 〈◊〉 Precept given to Judges, in Lev. 19.15. I • shall do us unrighteousness in judgment; 〈…〉 not respect the person of the poor, nor 〈◊〉 the person of the mighty: but in righteousness shall thou judge thy neighbor. And 〈◊〉 . 1.16, 17. Hear the causes between your ••• en, and judge righteously between every 〈◊〉 and his brother, and the stranger that is with 〈◊〉 . Ye shall not respect persons in judgment, 〈◊〉 you shall hear the •• all as well as the great; 〈◊〉 shall not be afraid of the face of man, for the judgment is God's. Acception of Persons is 〈◊〉 sinful, when Men are to be tried in Law, and the Judge instead of keeping exactly to 〈◊〉 true meaning of the Law, is biased by the consideration of something in the Person himself, so as to neglect or pervert the Law for the sake of that Consideration; and here it is universally forbidden: It is neither to be regarded for the Poor or for the Rich. Sometimes a Man may be tempted to Succor an unrighteous Cause, either from Consanguinity, or Friendship, or • ear of the Person, least he should do him some injury in Revenge, or because of some Gift, or Bribe offered in secret; and sometimes, though' this is more rare, to fa • our a Poor Man in Pity and Compassion to him, supposing him like to be ruined, in case the Law be prosecuted upon him; both of these are contrary to the Justice required of such. There is indeed no unlawful Acception of Persons, in things merely Gratuitous; a Man may bestow his Favor at his discretion; but in matters of Justice, it is a thing abhorred of God, and of all good Men.
• 9. HE is to provide that the Sentence may be duly Executed. The End of the Law will not otherwise be obtained, but indeed excluded. There are indeed subordinate Officers employed for this; but it is incumbent on the Judge to take an effectual course that it be done, or such as are trusted with it, be duly born witness against, on their neglect thereof, Prov. 28.17.

BUT here it may be inquired, Whether Civil Authority may not grant a Pardon to an Offender, if they see meet to extend such a Favor to him?

TO this I reply, That no Judge as such, is empowered to give a Pardon to a Criminal, his Province being to administer Justice, according to Law; and there is no dispensatory Power belonging to him in that Post. It is also a great Truth, that there are some Crimes which God hath definitely required of Men, that they shall not show the least Pity to the Person convicted of them, as in the case of Murder, fore-mentioned, Gen. 6.9. And it is farther to be observed, that the end of Laws is to put away Guilt from a People, whereby else God would be provoked to bring his Judgments upon them; and to be a Terror to others, that by the Execution of them, they may learn to fear and avoid such things; both of which will be in a great measure lost, by the easy forgiving of such Persons.

NEVERTHELESS, There are some Cases so circumstanced, that extreme Right would be extreme Wrong, and the Severity of the Civil Law would appear to be Cruelty: And when it is so, it's doubtless, that God hath lodged in the supreme Power of a People, a Prerogative, either to mitigate the Severity of the Sentence, or to take it off by a free Pardon: And this more especially, when the Law itself which is transgressed, is such as nothing else makes it a Crime, but only the Civil Authority and Sanction; and the thing itself would else have been Lawful; though where this Power is lodged, is according to the Constitution of the Government.

USE. THIS also gives us reason to Bless God, when He bestows such Judges upon us. And calls upon us to Pray to God, That He would inspire, or assist all such, that they may acquit themselves so, that Justice and Judgment may go down our streets as a stream; and then will God, even our own God bless us.

SERMON CLXXXIII.

(III.) THEY ought to take utmost care for the Peace and Safety of the Subject. This therefore is one thing on account whereof we are to Pray for Rulers; 1 Tim. 2.2. The Civil Peace and Tranquillity of a People, is, next to the true Religion, the greatest Blessing they can enjoy in this Life. Now it peculiarly belongs to Civil Rulers, to take Care for the upholding of this, by ordering and governing all Affairs which refer to it. It is none of the least Mischiefs brought in by Man's Fall, that Mankind are filled with a Spirit of Discord, whereupon they are ready upon all occasions to Quarrel; and their Contention to break out into open Hostility, which brings in all manner of Miseries. Now these Controversies are either Personal & Private, for the remedying or preventing whereof, the Two former Rules do serve; or more Public, in which a People may be involved and exposed to War, in which Oppression and Ruin are threatened. So that the matter under our present consideration, refers to the management of the Affairs of War and Peace; which being an Affair that requires the most prudent Conduct must needs come under the Regulation of Civil Authority.

NOW there are Two sorts of Wars, by which the Tranquillity of a People may be undermined, Intestine and Foreign; for the preventing, or well-composing whereof, great endeavors are to be used, in which the sincere Affection of the Rulers to their Subjects will be proved.

AND here, that Question about the Lawfulness of War, is proper to be handled, rather than under the Eighth Command, inasmuch as the thing itself belongs to Civil Government, and is under the Regulation of Rulers; but it is a thing so unreasonable to deny it, or so much as to doubt of it, that it is hardly worth the while to dispute of it.

WAR is usually distinguished into Defensive and Offensive. As to the former, viz. Defensive, when we are to stand on our own Guard, to save ourselves from an injurious Invader, and to repel Force with Force. Self-Preservation is a Principle so closely rivetted in to the Nature of the Creatures, that it is unnatural to doubt of the Lawfulness of it; and to choose rather to suffer all manner of Violence and Oppression, than to stand on our Defense, and resist an injurious Adversary, is to forego Reason itself: Nor can such a People expect long to enjoy the Liberties, which God hath bestowed on them a Right unto; but must look to be made a Prey by others, and enslaved by them. It is true, the actual Necessity of this is brought in by Man's Sin; but as the Case stands, since the Apostasy, there is no Living in such a World as this is without it; nor will those Scriptures which Caution us against private Revenge, make ought against it.

NOR can a Defensive War be managed without that which is in a sense Offensive; for we cannot save ourselves in it, unless we offer Violence to those that A •• a • l us.

BUT as to that which is p • cula • lie called Offensive, i. e. When we are the Aggresion there may be a more seeming pretence for the Unlawfulness of it; though' it is but seeming, inasmuch as there may be such Affronts and Invocations offered by an Adversary, before 〈◊〉 breaks forth into open Hostility, as may necessitate it; and the Safety and Tranquillity of a Government, cannot be secured without it: which, what they are, may after be considered: And though' Vengeance belongs to God; yet in such Cases, God hath betrusted Magist •••• to Act in His Authority; and hence they are called Revengers, Rom. 13.4. And for this Reason they are called the Shields of the 〈◊〉 , Psal. 47.9.

WE may here then consider their Duty, i • regard of the sorts of War first mentioned.

AND that,

(1.) WITH respect to the Tranquillity of the Subject, against the mischief of Intes •• ne Wars, i. e. Such as breed in the Bowels of the Government, and are most pernicious; and their Duty in this Affair, comes under Two Heads,

• 1. THEY ought to use all prudent Endevours to prevent such Troubles. And that is to be done, by Antedating the Causes of th •• ; and these Causes are rooted in the dis ••••• entertained by the Subjects, against the Ad •• stration of the Government, in which wise Rulers will take Care, as far as they can, that there be no such Occasions offered; or if there be, seasonably to remove them. All Opp ••••• will raise disquiet in Men's minds, Eccl. • . • . Now the Subject may be oppressed, either in their Liberties, or Estates, or by the Injustice of Ministers, and when either of these 〈◊〉 them, they will wince: Rulers therefore ought in Prudence as well as Conscience, to take effectual Care, that the People's just Liberties be defended; that no heavy & unreasonable 〈◊〉 be imposed on them, and that all public Officers be kept within due bounds. And if at any Time Discontents arise and spread, they should carefully endeavor to lay them; and if there have been anything justly grievous offered to their People, to remove it out of the way, and by gentle Treatments to compose them, before they break out. It was a piece of Wise Counsel the Old Men gave to R • h •••• m, 1 Kings 1 • .7. Which if he had hearkened to, he might have prevented the Rupture which followed upon his forsaking of it.
• 2. THEY ought to consult the common God of the People, in the suppressing of such Insurrections. They cannot always be prevented; there are for the most part, some turbulent Spirits that love to Fish in troubled Waters, who are ready to blow up a spark of Discontent into a flame, and so raise Civil Wars in the heart of a Government; and it is incumbent on the Rulers to withstand them, and the Welfare of the Subject is concerned in it. But there is great Caution and Moderation to be used in the Application: Severity ought at such a time, to be restrained to the Ringleaders of such Factums, and all gentle offers and treatments made to the rest, remembering, that the waiting of the Subjects is a weak • ing of the Government; and extreme Rigour will but str • ng then the Rebellion, whereas a general 〈◊〉 and Amnesty, will tend to make the Cement the stronger and more durable. It was a 〈◊〉 Speech and Carriage of Joab, in that Civil Repture. 2 Sam. 20.21. A man of mount 〈◊〉 ( 〈◊〉 the son of 〈◊〉 by name) hath 〈◊〉 up his hand against the king, even against 〈◊〉 : deliver him only, and I will depart from the city. And an imitable Policy in David to quiet the People, after Absa • am 's Rebellion, Chap. 1 • 14, &c.

(2.) WITH respect to the Tranquillity of the Subject against the evil of Foreign War. It its thing too frequent for Neighbouring Governments to fall out, and come to open Hostility one with another, whereon not a little •• sery ensues. And this proceeds either from the Pride and Ambition of Rulers, or the unjust Carriages of the Subject; and usually both of these meet, in order to an Eruption. Here also i • great Duty lying on Rulers who would consult the Civil Happiness of their People, which i • uphold by Peace, and interrupted by War.

HERE then,

1. THEY ought to use all due endeavors to 〈◊〉 the Subject from the Misery of War: 〈◊〉 what in them lies, to m •• nain the Peace 〈…〉 Government. He said too much, who thought that the most Unjust Peace is preferrible to the most Just War: There are Times 〈◊〉 God calls his People to take up the Sword; 〈◊〉 doth the Gospel-Day discharge them from it: However, War is not to be taken up for every slight occasion; hence that, Prov. 20.18. 〈◊〉 good advice make war. For this reason they ought to avoid the giving of Provocation 〈◊〉 their Neighbors, or take occasion from every 〈◊〉 or Circumstance, to pick Quarrels. It is a miserable thing for a People to be laid 〈◊〉 to all the Infelicities of War, only for the 〈◊〉 or Pride of a few Men; they ought to 〈◊〉 ••• ent with their own, and not Injuriously 〈◊〉 invade the Dominion of others.

2. THEY ought in Times of Peace, to make 〈◊〉 Preparation for War. They should not, 〈◊〉 a vain Presumption, Laist like, live at 〈◊〉 , in a turpid Security and Neglect; this is a pr • voke Men, whose Covetousness and Am •••• is ready for such an Enterprize, to make i ••• ds upon them; whereas to be always in a •••• ess, is a Rational way to prevent it, and reserve quietness, as well as to be provided for the worst, if it should fall out. It was a prudent Advice of Asa to his People, and well becoming a Father of his Country, 2 Chron. 14.6, 7, 8. It is a presumptuous thing for any to say, our Defense is in God, and upon i • , to do 〈◊〉 in the use of Means, to provide for their 〈◊〉 Safety; for true Faith directs to the use of paper Means, to obtain the End desired.

3. THEY ought to vindicate the Affronts and ••• ries offered their Persons or Subjects. Not that every slight Injury should be inproved to the height: but when they are 〈◊〉 ; lent, it is Lawful and a Duty, so far to our • them, as any Advantage is offered them. Doubtless David had a just Quarrel with the Amm • nites, for their abuse they offered his Ambassadors, 2 S • m. 10.7. And when Neighbouring People Rob, or Pillage, and make inroads upon them, it is their Duty to take up Arms to repel them: For they cannot do it in a course of Civil Justice, but if requires such a way as this; and therefore the Course which J • ptha • took against the A •• ri • es, Judge. 11. was Just and Warrantable.

4. THEY ought in Offensive War, first to offer the fair • erms for Peace. Such War cannot lawfully be made, but upon Provocation given; for without it, the Aggressor must needs be Guilty: But the common Love to Mankind, the Mischief which the Subject will be exposed to the hazard of, the uncertainty of the Issue, do all of them require, that it should be the last Essay. God himself therefore, (though' for a special Reason He exempted the Seven Nations of Cana • n, yet in regard of others. He) gave that Law to Israel, • eut. 20.10, &c. When thou comest nigh unto a • iry to sight against it, them proclaim peace unto it. — And herein Jepthah paid Obedience to that Law, when he went forth against the Children of Ammin, in that he first Expostulated with them Judge. 11.10, &c.

5. THEY ought to make War, with a regard to Peace. It is their Duty to maintain a placable Spirit; then, when they are put upon it to show the most severe expressions of Hostility. There is necessarily a great deal of Severity to be shewn in bloody Battles, and Depopulations, which are the unavoidable Effects of War; but it ought ever to be tempered with Humanity. It was the Charge which the Prophet laid to Israel, when they had the better of the Jews, 2 Chron. 28.9. Behold, because the Lord God of your fathers was wrath with Judah, be hath delivered into your hand, and ye have slain them in a rage that reacheth up unto heaven. It looks like a bloody Disposition, to draw the Sword, and throw the Scabbard away, (as one words it,) i. c. To resolve the utmost Cruelty. To slay Women and Children in cool Blood, is a thing which ordinarily will admit of no excuse. The End of War is to subdue an insulting Adversary, and to procure for themselves Safety from their Oppressions; and not to lay the World waste, and to fill Places with nothing but images of Horror and Desolation.

AND these are the principal things whichly upon Civil Rulers in respect to War.

(IV.) THEY ought to take Care to promove the outward Prosperity of their People. This indeed is one thing that belongs to, or comes under the Making of Good Laws, and seeing to the just Execution of them; but it hath a peculiar Consideration in it, and may therefore come under a distinct Head: And if they are Fathers indeed, they will desire, consult, and take • e • ight in the Wealth of their Subjects; and indeed, in so doing, they do provide for their own Grandeur. And for this end it is their Duty to encourage all Honest Callings, which are the way to Prosperity; and to remove such Blocks and discouragements as are wont to give Check thereto. And here,

1. BY maintaining of Men's Properties: By all means securing and preserving of Men's Rights from being invaded, and being disposed of Arbitrarily without Law. Not but that every Man, according to his Ability, owes a due Proportion to the Support of the Government, whereof he is a Member, (as will afterwards be considered;) but it is fitting, that every Man should be able to call his Estate his own, and have the disposal of it according to Equity. This is the way to promote Industry, which is the readiest course to get Wealth, in the Ordinary Providence of God, ( Prov. 10.4) for every Man naturally seeks Advantage by what he doth, the Prospect whereof stimulates him to use Industry.

2. BY taking effectual Courses, that Idleness be prevented. It is God's Command, that every Man should have a Lawful Calling, and he Diligent in it; and it is incumbent on Rulers to take Care that Men so do: It is the Precept in, 2 Thes. 3.10. That if any would not work, neither should he eat. Idle Persons are Drones, that Live upon the Honey, but make none, and should be driven from the Hive, i. e They are duly to be Punished: Where Idle Vagrants abound, Poverty will come on such. Places as an armed Man. It is true, some God Providentially disableth from Labor; and for such, Care ought to be taken; but when Men can, and will not Labor, they should be constrained to it. Hitherto belongs the Care that is to be used, that Children be seasonably put out to Learn some honest Calling, and not suffered to go about the Streers, from Door to Door, Hegging or Stealing: and if Parents are so Brutish as to neglect them, the Civil Authority ought to dispose of them. Hitherto also belongs the preventing or suppressing of such things as are the occasions of Idleness, and needless Expence, viz. Private Houses of Entertainment, where Persons spend their Time and Money; and Dearn all manner of Immoralities; as also, the unnecessary and imprudent multiplying of Public Houses, where so much of precious Time is spent, to no profit, but loss; where Drinking and Gaming exhausts Men's Substance, and brings ill Habits upon them, and to allow this, under pretence of giving decayed Persons an Opportunity to Support themselves, is the way to Ruin a great many for the Maintenance of one; and is therefore a thing cried out of, in all well ordered Governments.

3. BY a due Witness born against Thefts and Robberies. Where these abound, a People are Impoverished, and Men disheartened in their Employments. Care ought therefore to be used to prevent them; and when they are detected, there ought a Terror be put upon others, as well as a Testimony born against them.

AS to that Care, whether 〈◊〉 may be junt • ed with Death? I shall only observe, that we considered before, that Penal ••• are t • be suited to the Pub •• ck Safety: And therefore the Judicial Law of 〈◊〉 doth not 〈…〉 Lawgivers in this, but the Public Nece ••• is to determine: Nevertheless, there ought to be a difference made, in the kind and •• gree of Theft; and Necessity is not to •• pretended Unnecessarily; and it looks in 〈◊〉 self, as if there were a disproportion between Life, and the outward things of it: Be ••••• that is an Observation which some have must viz. That it is experienced, that there a •• fewer Robbeties committed in such Phi ••• where some more easy Punishments are •• fficted, than where Theft is punished 〈◊〉 Death; and that it hath rather hardened the terrified such as have fallen into this un ••• p Course, and rendered them desperate Word ever, it is certain, that such are in-offer 〈◊〉 in a Civil State; and the Prosperity and ••• ty of the whole, requires, that they be vi • rously suppressed.

(V) THEY ought in all things, to set be Example of Righteousness and Holiness before their People. We observed, that the gi ••• End of Civil Government, is to preserve 〈◊〉 the Tables of the Moral Law, which. God hath betrusted all these withal, to whom • vil Aut ••• ry is committed: And the Re ••• is, because they are ordained of God for this End, and Rule for him; as he said, 2 〈◊〉 19.6. Take Beed what ye do: for ye judged •• for man but for the Lord. And altho' they ••• set over Men, yet are they God's Serv ••• and as much under the obligation of Oy •• ence to Him, as the meanest Subject, 〈◊〉 which account, they have no more Libe ••• 〈◊〉 clear themselves to transgress the good 〈◊〉 righteous Laws of God, which ought to a 〈◊〉 Pattern of all their Laws, than any other 〈◊〉 are equally obnoxious to God's Displeas ••• Nay, Their Transg • e • lion is in many respect aggravated on account of the high 〈◊〉 which they are advanced unto; they are 〈◊〉 of greater Ingratitude to God, who 〈◊〉 Honoured them with Preferment, and p •• 〈◊〉 them an Image of His Authority, which is hereby despised; and the Name of God 〈◊〉 more eminently from them, if they vi •••• His Precepts, inasmuch as they are more 〈◊〉 th • light and observed. David 's Sin is so 〈◊〉 gravated, 2 Sim. 12.14. By this deed that 〈◊〉 given great occasion to the enemies of the Lord 〈◊〉 blaspheme. And their Example is more ••• spicuous and influ • ntial. The Poet could fry Regis ad Exemplum, &c. The Practice of Rolers is like to be a Pattern which many will lay before themselves, and will more readly follow it, than the Laws. It will be cain therefore to make Laws, and put severe Sa • tions to them, if they prove Cob-webs, 〈◊〉 great ones, or Men in Power, can break the •• when they please: Nor indeed will Ru ••• s have the Courage to see that good Laws be duly Executed upon Offenders, if they themselves do live in the violation of them; and • ill expose themselves to the greater Contempt, if they should essay to put them in Execution, in much, as they herein make it to appear, that they do not pay a real respect to the Laws themselves.

WHEREAS, on the other hand. If they set agai ••• Example, and do practically pay a deference their wholesome Edicts, by a careful Conformity of themselves thereunto, they will g ••• lie encourage those that are Honest, and Good, and gain great Love and Respect from them; and will put a greater Terror upon those that are Vicious, and have no good Principle 〈◊〉 Obedience in them, as expecting not to Escape the suffering of the Civil Censures, in 〈◊〉 they come under the Cognizance: And this • ill also encourage them with the greater C •• ddence in all their Administration, and make than the more impartial, and stop the Mouths of all that would otherwise be apt to Censure the • . It was to Men in Authority that the Apostle is supposed to give that Reprimand, Rom. 2.22. T ••• that sayest a man should 〈◊〉 conmit adultery, dost th •• commit admitery? th ••• that abb • rre • i ide's, dost then commit sa • ri • dge? Whereas, It was a good Argument of C •• viction, that Nebemiah used with them, • ebb 5.10. It was for this reason that God commanded, that the King himself should write a Copy of the Law, and keep it by him, Dens. 17.18.19. It is therefore a token of God's Kindness and good Will to a People, when He belows such upon them in the Magistracy; and seth, that because he loved His People, He give them such to bear Rule over them, who are Wise & Faithful, and study by all means to whence the Glory of God, and the Welfare of the Subject in all things. And God is to be acknowledged in it, and praised for it, for it is by Him that Men are set up, whosoever be the ••• ments of it. As on the other hand, it is a Argument of His Wrath, when there are those given to them, who regard not Righteousness but are themselves Wicked, and Oppress •• and do either by Example or Connivance enourage Leud Men, and suffer Leudness and • idence to prevail; it being both itself a Judgment, and opens a door to let in more and are fearful Fruits of God's holy Revenge.

LET us then pray hard to Him, who is the God of the Spirits of all flesh, that he would always set over the Congregation of His People, such Men to go out and come in before them, who shall, like David, lead them with the Integrity of their hearts, and Skilfullness of their ••• ds; who shall Judge uprightly, and walk in their Integrity; that so Justice may go down our •• ets as a Flood, and Righteousness as a River. And let us Piess God for such, as the precious Takens of His Benignity to us; and this be b •• nbly Recommended to such as are vested with Civil Authority, as that which will be their Honor and Happiness: God will thus testify to His Acceptance and Approbation of them, and all good Men will Love and Honor them; and thus will they be the repairers of our Breachs, and restorers of Paths to dwell in, and their Names shall be had in prec •• us re •• nbrance, when they are dead and gone; and after Generations will have cause to speak of them with an honorable mention, and erect Mo •• ments for them in their hearts, which shall outlast Marble itself.

SERMON CLXXXIV.

Secondly, IT follows that we proceed consider the Duties which Subject own to their Civil Rulers. And these may be gathered from the former; the principal and most comprehensive whereof may be briefly considered. Here then,

1. IN General, The Duty of the Subject is to pay all due resped to the Magistrates, according to their Dignity and worth. And this is proper and genuine return of acknowledgment, for their laying out of their Authority, for the good of the Subject. We observed, that there are several Orders of Men in the Civil Government, who, though' everyone hath his part, yet have not a like Dignity of Authority in the Government: accordingly, there is a different respect to be paid to him: Hence the Apostle hath such a Remark in, 1 Pet. 2.13, 14. Submit yourselves to every ordinance of man for is Lord's sake: whether it be unto the king, at supreme; Or unto governments, as unto them that are sent by him for the punishment of evil-doer: and for the praise of th • m that do well. And this is due to them for the sake of the Office they bear, which is honorable; and Government can never obtain it's proper End, unless the Honor due to the Rulers be upheld. If once their Persons come to be despised, their Authority will be trampled on, and all Miseries will ensue thereupon: There is also a respect due to them for the worth of their Persons, when they approve themselves to be worthy Patriots and Fathers to their People: As God is to be thanked for such, so are they to be had in precious esteem, And highly valued for their Works sake. Now the things wherein this respect is to be paid to them, are

2. MORE Especially such as these,

(1) THEy ought to be much in hearty ord earnest •• air to God for them. This is indeed a 〈◊〉 universally incumbent on all Inferiors, with ••• ed to their Superiors, in every sort of 〈◊〉 i ••• which God hath Ordained to be among Men, and cannot be neel • cied by them, without bringing Guilt upon themselves, for omitting a necessary Duty. And there are none that do more stand in need of our Prayers, than those who are put into so great Trust; on their right discharge whereof, there are so great Dependences: and not only our Obedience to God, but also our own Interest and deep Concern in their good Management, will engage us thus to do. Hence we have this Duty strongly ur • ed on Christians Ly the Apostle, 1 Tim. 2. begin. I Exh • rt therefore, that first of all supplications. prayers, interesstion, and giving of thanks be made for all men: For kings, and for all that are in authority. And yet we know what manner of Rulers they were under the Command of. And there are Three things more peculiarly wherein we should apply ourselves to the Throne of Grace in their behalf;

• 1. WE should Pray, That God would afford to then a right Spirit of Government. This is a Gift of God, and He is to be sought unto for it: All have it not, and the want of it will be attended with evil Consequences: Hence we have that, Eccl. 10.16, 17. Woe 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. And to this belongs both Skill, and Discretion, to know how to order Affairs for the Glory of God and the Welfare of the People. This Solomon prayed for in his own behalf, 1 Kings 3.9. Give therefore thy servant an understanding heart, to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? And every Subject should seek it for the Rulers. It is therefore the Commendation of these, 2 Chron. 12.32. The children of Issachar, which were men that had understanding of the times, to know what Israel ought to do. These are Blessings worth the asking for. And also those Virtues whereby they may be disposed rightly to apply these Gifts to the End of them, and so be rendered great Blessings in their Generation; viz. That they may love Righteousness and hate Iniquity; favor the Good, and discountenance the Evil; promote the Interest of the true Religion, and suppress everything that is contrary either to Prety or Probity: This therefore is specified, 1 Tim. 2.2. That we may lead a quiet & peaceable life in all godliness and honesty. And we find how David professed concerning himself, Psal. 101.3,—8. & 75.2, 10.
• 2. WE should Pray, That God would influence them in all their Administrations, to do that which is Right. Their Work is great and dificult, their Temptations are many, and their Discouragements great, and their Mistakes of dangerous Consequence. Their Authority is from God, and they are accountable to Him; and if they provoke Him, they seldom suffer alone. They have Corruption in them, and without Heaven's Aid, they cannot do well; and do therefore stand in need of Prayer to Him, who alone can assist them with His Counsel and Conduct: for He hath said in, Prov. 8.15, 16. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. And this also is included in the direction about our Praying for such, 1 Tim. 2.2.
• 3. WE should Bless God for them, when he Spi • its and Assists them in their Work, to do that which is Right. Thanks giving is one essential part of Prayer, and is a proper return of suitable acknowledgment to God for Benefits received; and this also is contained in that, 1 Tim. 2.1. And we do not deserve Good Rulers, if we cannot cordially Thank God for them. God is wont to show much of His Mind to a People by the Rulers whom he Providentially sets over them. It is recorded as a Token of God's Anger against Israel ••• en He sat some over them to be their King, in, Hos. 13.11. I gave thee a king in mine anger, and took him away in my wrath. If they had not sinned. He would not have done so: whereas it was in Kindness to them, when he gave to them David, a Man after his own heart: Hence that in, Psal. 89.20, 21. I have found David my servant: with my holy oy • have I • nointed him. With whom my hand shall be established: mine arm also shall strengthen him. And the Queen of Sheba could make that remark upon her Observation of Soio ••• 's great Wisdom and Prudence in his Ad ••• istring Government, 1 Kings 10.9. Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel forever, therefore made he thee king, to do judgment and justice.

(2.) THEY ought to pay them a singular 〈◊〉 cordial Fear. The Wise Man puts those T •• together in, Prov. 24.21. My son, fear 〈◊〉 the Lord, and the King. And we have something like it, 1 Pet. 2.17. Fear God: Ho ••• the King. The Honor indeed, as was formerly observed, which is enjoined in this Command, includes in it all the Duties between every Relation which God hath appointed; but the manner of the Payment of it is to be measured by the Quality of the Relation to whom it is due. Now when God and the King are put together, they do not stand in Co-ordination, for Princes are God's Subjects; but it may intend, That because God hath devolved such Power from Himself upon them, and they bear some dark resemblance of His Government more than other Men, He requires a peculiar Expression of this Fear towards them. This Fear is not to be Slavish, (for that can never be Cordial, but such as is attended with Hatred; ) but it is to be Free and Liberal. Good Subjects have no cause to dread Righteous Rulers: for though' they are a Terror to evil- •• ers, they are a Praise to them that do well, Rom. 13.3. It is a Fear of Reverence, and should be like that of Good Children to their Fathers: we therefore observed, that they are so called: And this is to flow from an entire Love to them, which makes them afraid to provoke them, and take pleasure in giving them content: And this is to manifest itself, in a saitable demeanour towards them, in keeping a due distance, showing them all Civil Respect, and avoiding everything that should look like Contempt: And this respect is due to the Office which they bear: they are therefore called God's, though' Mortal ones, Psal. 82.6. And it is certain, that except their Honor be upheld, their Persons will be despised, their Authority trampled upon, and their Government will be vilified. And when they carry themselve faithfully in their Station, they command this respect to their Persons; and it is the least acknowledgment that can be paid to them for their good Management, by which every true Subject is made happy. And this respect ought to be paid them, in proportion to the dignity of the Post which they are posted in: Hence that destinction in, 1 Pet. 2.13, 14. Submit yourselves to t • ry ordinance of man for the Lord's sake: whether it be to the king, as suprems; Or unto gour ••• rs, as unto them that did sent by him.

(3.) THEY ought to pay a due Subjection to their Lows & Administrations. We before obsirred under the Duties of Magistrates, that Two comprehensive ones are, the making of Good Lows, and the Righteous Execution of them; is hath of which a main part of the Civil Happiness of any People doth consist. Now that those may attain the End, and a People may betwely Happy in them; there is of neceslity a Subjection hereto, to be paid by the Subject; use they will lose their End, and Misery will •• se instead of Felicity. Nevertheless, this matter must be rightly stated, otherwise Men may fall into an Error on one hand or another. T •• t there is a Subjection due, the Word of God acquaints us; and without it, the Ordination of Civil Government among Men, would be vain, and lose the End of it. Now this Subjection or Obedience, hath a respect either to the Laws themselves, or the Administration of them; and with regard to these, there is either Active or Pa • live Obedience required of the Subject.

[1.] WITH respect to the Laws themselves, They ought to pay Active Obedience to those that are Just and Righteous. As to the Illimited Obedience which some require, as a matter of Conscience, to all Laws indiscriminately, under the Obligation of the Fifth Command, 〈◊〉 if a Man Sinned if he yielded it not, it is a 〈◊〉 Error, nor will it be proved from 1 Pet. 2.13. For by Ordinance in that place, is not inteaded a Law, but a Magistrate; and he is called 〈◊〉 Ordinance of Man, both because the designation of his Person, and limitation of his Pow •• is Humance. Here then observe,

• 1. THERE are some Laws of Men, which o • in themselves Duties; and expressly required by the Moral Law These we ought to Obey whether they be a Civil Ordinance or no; because they proceed from the Authority of God, who is our King and Lawgiver, Isa. 33.22. When therefore these thigns are requied of us by the Magistrate, this doth not make the things themselves more our Duty than before; but they ado to the Obligation, because, besides the Divine Precept in regard of the things, there in Lawful Command of Lawful Authority, commanding in God's Name, and by Divine War • ent; so that by Neglect we not only break that particular Command, to which the Duty itself relates but also the Fifth, which also aggravates the Guilt: Hence that, Rom. 13.4, 5. For be is the minister of God to thee for good: But if than do that which is evil, be afraid; for be bearch nor the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that both evil: Wherefore ye must needs be subject, not only for • rath, but also for conscience sake. If he be the Minister of God, and Acts according to His Warrant; not to Obey Him, is to Disobey God, who not only Commands the thing, but also Commands this Obedience.
• 2. THERE are Laws Prudential; which God hath Authorized the Civil Magistrate to Enact for the Good of the Subject: There is therefore an Active Obedience due unto them by the Divine Precept. There are things which in their own Nature are indifferent, but yet in their Circumstances, are either Expedient, or Inexpedient, and the Public Benefit or Damage may be concerned either in the Practising or Omission of them by them Subject: Now though' Man's Liberty in such things is not to be restrained by the mere Pleasure of the Law-giver, when no Good comes by such restraint; yet when the Public Good is advanced by such Laws, and Damage will arise unavoidably by not making them, it belongs to the Care of Law makers to provide for such things, by Laws accommodated thereto: So that such Laws must be Obeyed for Conscience sake, because the mind of God is discovered to us by such Circumstances; and they are herein the Ministers of God for our Good: Rom. 13.2. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. And though' we should not so well see the Prudence of them, yet because we may do the thing, or avoid it, without Sin in the matter of it, we ought to comply with it, rather than disturb the Public Tranquillity.
• 3. THERE are Laws which are Unjust, and which all the Civil Authority in the World, cannot by their Sanctions, make them to be Just. Such Laws are presumed to be sometimes Enacted by Men in Civil Power, Psal. 94.20. Shall the throne of Iniquity have fellowship with thee, which frameth mischief by a law? For no Man or Men can make that to be Righteous, which God Himself hath determined to be Sin. Now such are all Laws which require such things to be done, which the Moral Law forbids; or prohibit such things, as that doth require. It is therefore certain, that it is a Duty of the Subject to refuse Active Obedience to all such Laws; and the Reason is irrefragable, because they are under a Superior Power, which hath enjoined them on their Peril not to do it: And whatsoever Penalties they expose themselves to, by so doing, they ought to adventure it; as knowing there are greater which they will run themselves into, in case they, for Fear comply. This therefore is the Caveat in this regard given by Christ himself, Matth. 10.28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. There are some Cases in which Men may certainly with good Warrant, make the reply to those that require and threaten them, which the Apostles did to them, Act 4.10. Whether it be right in to sight of God, hearken unto you more than unto God, judge ye. And it is a vain wheedle for any to say, as some do, The Laugavers must bear the blame, the Subject is bound to Allegiance, and is to look no farther: for everyone hath a Conscience, and must Obey it, so as to do nothing against the plain Dictates of it, for he must give an Account of himself to God.

[2.] WITH respect to their Administration. There is a Submithon due from the Subject to these, which brings in the Doctrine of Passive Obedience. This Doctrine hath been abused by the bigotted Patrons of that which they call Non-Resistance and Possive Obedience, to the just prejudice of all Men of Sense, who are not interested. There is indeed such a thing as Passive Obedience due from the Subject, but it is not unlimited; and needs Consideration. Here then,

• 1. IF The Administration be Just & Legal, the Subject ought to submit patiently to the Penalty, which be hath deservedly brought upon himself. Nay, he ought to take the Blame to himself, and acknowledge the Righteousness both of the by whose Authority it is executed. The Thief on the Cross could say of himself, Luk. 23.41. And we indeed justly; for we receive the due reward of our deeds. This Profession also Paul made when he stood before the Civil Bar, Acts 25.11. F • r if I be an oftender, or have committed anything worthy of death, I refuse not to die. If he suffers no more than what he hath deserved, he should Repent of his folly and seek to make his Peace with God, but not to murmur at his Punishment from Men, because they Obey the Will of God in what they do.
• 2. IN Judgments that are Illegal & Injurious, a particular Person ought to use no Unlawful Means, to save himself from the Execution of them; but commit himself to God, and leave it with Him. Such an one may and ought to Plead his Innocency, and Vidicate himself before the World, in the presence of the Judges; and where there is room for it, Appeal to an higher Court, as Paul did, Acts 25.11. And sometimes he may call upon God to Vindicate him, as He did, 2 Chron. 24.22. Nevertheless, he ought not to bear inveterate Malice against his Persecutors, but Die with Stephens Prayer, Acts 7. ult. I ord, lay not this Sin to their charge.
• 3. IN all well regulated Governments, there is a Power scated, to redress prevailing Male-Administrations, and rectify the intolerable Disorders, which by reason of them, are destructive to the very End of Goverment. Not but that something will be amiss, as long as these things must pass thro' the hands of Sinful Men, who labor (even the best of them,) under many Infirmities; but this is to be done orderly, and it in not wise justifies Plots, or Insurrections of Male-contents; for Evil is not to be suppressed with Evil. But then things depend upon the diverse Civil Constitutions, and come not particularly under a Theological consideration.

(4.) THEY ought to maintain, and on all occasions, testify their Fidelity to them. It hath been a Custom, Time out of Mind, for Subjects to have Oaths given them, wherein they Swear Allegiance, in which they invoke God to be a Witness of their Faithfulness in performing them: Hence we have that Advice given, Eccl. 8.2. I counsel thee to keep the kings commandment, and that in regard of the outh of God. As to that Question, How for the Subject's Oath is Binding? Because it is mutual, nad supposeth a Covenant, I shall not undertake here to enter upon it: But this is certain, that Oaths are not things to be dallied withal; and every Person ought to consider, that if he violate this, he thereby lays himself open to the Wrath and Judgments of God. They ought therefore to stand by the Goverment to which they are Loyalty, and not to foment Conspiracies, unto join with such Male contents, as are very of Good Goverment, and have a hand in contriving the Subversion of it; or join with the Enemies of it, and take up Arms against it, from private Peeks, or supposed Defects in Administration: The best managed Polity, will have such in the bosorn of it; ya such as will be the more uneasy under it, because the Administrations are Righteous: And therefore these are put together, Prov. 24.21. My son, Pear thou the Lord, and the king: and middle not with them that are given to change. Nay, They ought cheerfully to take up Arms, when lawfully called to it; and hazard their Liver in the High Places of the Field, in defense of their Rulers and Country: They ought also sea scas •• bly to detect and bear a sestimony against all Consultations, which may be on foot, to under mine and overturn the laws, and Liberties, and Goverment of the Place where they are Subjects: Hence that brave Speech of Join, 2 Som. 10.12. Be of good courage, and let us play the men for our people, and for the cities of our God.

(5.) THEY ought to be cheerful in paying their share for the Support of the Government whereof they are Members. It is a Precept laid down by the Apostle, Rom. 13.7. Render therefore to all their dues: tribute to whom tribute is due, custom to whom custom. Which assures us, that there is such a thing due by the Moral Law: and indeed, no Goverment can be upheld without it. There is an honorable Maintenance due to such Persons as are in Public Trust, and have the Burden of Government lying upon them, which ought to uphold them in a Post answerably to the Dignity that is put on them: And it is a Disgrace to a People to with-hold it from them, argues a fordid and ungrateful Spirit in them, and tends to make the Government itself despicable: And because everyone hath a Privilege in the Blessing of Good Rulers, they ought to be concerned in maintaining the Charge of it. There are also many Public Charges, necessarily arising from many unavoidable Occasions which call for them; and for this there should be a Public Treasure for the upholding of Alliances, for the supporting of Anbashes, for the Rewarding of welldeserving Persons, for the Encouragement of Schools and Colleges, for the Magazines of War, and Fortification of Places of Defense, for the carrying on of a just War with Injurious Enemies, besides whatever other Emergencies may still out. It is a great, though' a common fault, for Subjects to be always crying out of the Intolle ••• leness of Taxes when their own Consciences •• ll them, that the Providence of God calls for them, and the Precept of God requires it of them: Whereas they ought to acknowledge the hand of God in these things, and be humbled under 〈◊〉 Hand, to accept of it as a just Chastizement about them for their Sin, and seek to Him by Re • ••• tance for the removal of it. Tho if Rulers should become Oppressors, and Fleece their Sub ••• only to gratify their own Lusts, or to keep 〈◊〉 People Poor, they may well grown under it, 〈◊〉 in a penceable way ask for redress; but 〈◊〉 they think, that all that goes that way, is ••••• sion, and do it gr • tchingly or deceitfully, the •• therein provoke God, to make them to • r •••• ce the difference, between Rulers that love 〈◊〉 , and such as hate them. And how many 〈◊〉 in the World, have been Instances of the 〈◊〉 Miseries, which they have justly brought 〈◊〉 themselves, by their woeful Parsimony, who 〈◊〉 lost Liberty, and Estates and Lives too, 〈◊〉 they were not willing to expend a part, for the Preservation of the rest?

THUS, we have taken a brief Account of the •• st essential Duties between Magistrates and 〈◊〉 •• bjects, and let it not seem to us as a 〈◊〉 •• tter whether we observe and practice 〈◊〉 Mankind cannot live like Men, unless •••••• ine in Societies, who must Mutually Support each other. Civil Societies cannot up •••• this Combination comfortably, without Govertment; but must become a meet Rout, and 〈◊〉 disband, or be a continual Plague one to 〈◊〉 . Government cannot be upheld, so as 〈…〉 the Civil Happiness of the whole, and 〈◊〉 unless the Rulers do Studiously, and In •••••• lie manage themselves according to the 〈◊〉 of Government justly & righteously, but will 〈◊〉 Oppressors & subvert all. And unless the subjects carry themselves with all suitable de ••••• , towards them who bear Rule over 〈◊〉 they will render themselves and each other, and their Rulers too, Unhappy. Whereas, 〈◊〉 is these respects, everyone complies with the 〈◊〉 •• ties which belong to them, in Obedience 〈◊〉 God, it is the way to be Happy, and render themselves formidable to luch as Malign them; you, this is the way to enjoy God's presence among them, to defend them, and prosper them: And as the former is a witness of God's anger against such a People, so is this His kindness 〈◊〉 good will. Let us then seek earnestly to God, to give & continue such a Spirit, and study, 〈◊〉 , •• th Rulers & Ruled; and endeavor, each 〈◊〉 our Post, to contribute, by our wise and faith •• d ••• eanure, to the advancement of this; and •• is God for what of it we find and observe, •••• ing it to Him, who is the Author of every 〈◊〉 and perfect giving. And let us all heartily subscribe to that, in Psal. 144. ult. Blessed is the people that is in such a case, yea blessed is the people whose God is the Lord.

SERMON CLXXXV.

WE are considering of the Political Orders, which God hath placed among Men, and the Relative Duties arising there-from, both in the Superior & Inferior, which hath been laid open in regard of the Civil Polity.

II. WE may now proceed in take an Account of that which is Ecclesia • tical. The Doctrine of the Church in general, doth not belong to the Fifth Command, but it comes under the Head of Application; Nevertheless, to make way for the better stating of these Relative Duties, we must borrow a few Rules from thence, which are these that follow.

1. THAT God hath ordained a Visible Church State in the world. By a Church in a Theological sense, we are to understand a Number of Mankind, making an open Profession of the true Religion, and devoting themselves to the Service of God, according to his revealed Will; and this Church, in the general Notion of it, comprehen •• the total Collection of such as make this Profession thro' the World; in which sense the Word Church, is frequently used in the Gospel: and the reason of such a Church is grounded in the Law Moral, inasmuch as Man was made for God's Service, and therefore ought openly to avouch him to be his God, and devote himself to him, as his Sovereign Lord, and last End. Nor is it sufficient that Men do serve this God in their Hearts, but they ought to call upon h •• Name, and not to be ashumed of calling themselves by it. Hence that Precept, 2. Tim. 2.19. And God faith of his Church, Isai. 43.21. This people have I formed for myself, they shall show forth my praise. But the Church under this general Consideration, is not the subject of our present enquity; nor hath Christ appointed a Visible Head of it in this World, to be his Vicar general on Earth, and whosoever assumed it to himself, is an Anti-christ, of whom, 2 Thes. 2.

HENCE,

THAT God hath Instituted or Appointed particular Churches, for the Advancing of all the Ends of the true Religion among Men. As God hath revealed the true Religion to fallen Man, so the first and great design of this Revelation, is their Salvation: which, because God will have it be advanced by means suitable to the Nature of Man, he hath ordained, that there shall be an orderly Combination of Men professing it, among whom these Means may be enjoyed, For the Conversion: of Sinners, and Edification of Saints. Eph 4.11, 12. And he gave some, Aposties and some. Prophets: and some, Evangel • sts: and some, Pastors and Teachers; For the perfecting of the Saints, &c. Hence we so often read of Churches, in the Plural which must needs design several Companies of Christians, some way standing in a specia. Relation one to another, for Religious purposes; and he reason for this is also Mor • l because Mankind do stand in need of the Mean • , for the obtaining of Salvation, which he hath seen meet to afford them in this and is to be acknowledged & obeyed in it.

3. THAT 〈…〉 s •• n we 〈◊〉 in ••• se Cour •• e • to 〈…〉 . The Law of Nature a so requires this, that in all Societies there should be Order, nor can they consist without it, but all things will be brought to Confusion. That Christ hath ordained a Government in His Churches, is not to be dispoted: There are the Keys which He hath given to some, both of Doctrine and Discipline; and there are others that ought to subject themselves thereto. There are some who are authorized to Rule, and consequently there are some that ought to Obey them, for these are Correlates: Hence that, Heb. 13.17. Obey them that have the Rule ever you.

4. THAT this Church State is a thing distinct and diverse from that which is Civil. Through Persons do stand in Relation to both, yet it is upon a different account. These differ in their Ends, that of the Civil is for the maintaining of the outward Peace and Prosperity of the People; the Ecclesiastical is for the Spiritual saving Good of Men. The Means also for procuring of these are various, the one by Temporal and outward ways, the other by those that are spiritual, and accommodated to Treat with the Souls and Consciences of Men. The one useth the Civil Sword, the other the Sword of the Spirit which is the Word of God. The Orders and Officers of them are diverse; in the Civil State, Men have a liberty to Contritute these according to their Prudence; but in the other, God hath reserved it to Himself, to appoint the Offices in His Church, and none may add thereto. And us it is the Duty of every Christian in a Professing Government, to acknowledge his Relation to both States, so a Man may be a Ruler in the one, and a Subject in the other: And as 〈◊〉 invested with Ecclesiastical Power, are thereby discharged from the Subjection required of all Men, to those Powers under whom they live, so no Person in Civil Dignity, ought to exempt himself from the Laws of Christ in his Church.

5. THE Correlates in this Order, are the Eldership, end the People that are under then Watch. And here we may observe, That whatsoever prudential Combinations there may be between Churches for mutual Help, there is a peculiar Relation appointed by God, between these Elders and this People; and therefore there is a special Obligation of mutual Duty lying upon them; nor can the Ends of a Religious Society be otherwise carried on to the Glory of God and Benefit of Man. Here then,

First, WE may consider the Duties of Ministers to their People, over whom the Holy Ghost makes them Overseers; which are principally such as these,

(1.) IN General.

• 1. THEY ought to carry themselves towards their People, not as Lord's, but as Stewards of Christ. It is the Advice given in, 1 Pet. 5.3. Neither as being lords over God's heritage, but being ensamples to the flock. They are therefore called Stewards, 1 Cor. 4.1. Let a man so account of us, as of the •• niders of Christ, and stewards of the my s • er • es of God. There is a Power which Christ hath constituted on His Ministers, which is given them for the Good of the Flo •• , and so they ought to exercise it; 〈◊〉 they ought not to ••• urp a Dominion: They have not to do with the outward Man. 〈◊〉 wi •• the Conscience; they are not therefore to gi •• Laws to their Flock, but to keep close to 〈◊〉 Law of Christ in all their Dispensatices.
• 2. THEY ought to get and m • n •••• a 〈◊〉 Love to their F •• ck. Love indeed is the Vi •• Affection, which is to influence every Rela ••••• but there is a special Love belonging to the •• , if ever they will discharge the Work they 〈◊〉 called to, faithfully and profitably: The •• 〈◊〉 therefore called Pastors or Shepherds. And 〈◊〉 is a common Name give to the Ministry, 〈◊〉 peculiarly to the Ordinary Ministers; 〈…〉 it stand distributively with Teachers, us 〈◊〉 O • fice distinct from them, for both are but O •• Office in the Gospel account, 1 Cor. 12.2 • , God 〈◊〉 s •• s • me in the church, s •• t apos • ies, s ••• d • r • l; prophets, • h • rdly 〈◊〉 . after th • •• racks, then g • sts of healing, helps, 〈◊〉 d •••••• es • f to • g • es. Eph. 4.11. And he 〈◊〉 some, ap •• les: and some, proph ••• : and s •• , evangelists: and some, pastor and teachers. 〈◊〉 our Savior tells us, that the Good Shepherd La •• his Flock: They are compared to • ender ••• • ars, on the account of their Love to 〈◊〉 , 1 Thes. 2.7. And indeed such are the O ••• which they are commanded to dischange to 〈◊〉 People, that requires a great deal fo te •••• •• fection in them. Hence,

(2.) THE more Particular Duties, are such as these.

1. THEY ought not to seek themselves, 〈◊〉 the Glory of God end the Good of the So •• under their Charge. It is the Commendation gi ••• of Timothy, Phil. 2.20, 21. For I have 〈…〉 like-minded, who will naturally care for your 〈◊〉 . For all seek their ow • , not the things which 〈◊〉 Jesus Christ's. It is true, Gospel-Ministers ought so far to see to their outward Concern, as to provide for their Families, which cannot Live on the Air; but the Burden of this Case ought to be taken from them by those for whom they Serve, as will be confinered afterwards: But they ought not to make their Ministry a •••• Design to advance their Worldly Interest, and raise themselves upon it to the Neglect, or ••• less Attendance on the Work which they are called to; and he that doth not desp se this 〈◊〉 a little thing, compared with the Work itself, will be found an Uns •• t • full Steward when •• led to give up his Account: He is called to Serve God in this Station and his great •••• ness is to bring Glory to Him in it; and to co •• t it his Happiness and Joy, if be may so do: And he is betrus • ed with the Charge of Souls, whose Salvation he is by all Means to endeavor the furtherance of; and therefore we read, Heb. 13.17. They that must give account. And this awful Account ought always to bear hard upon their Minds, and be a Spur to quicken them to be Faithful in their Work: And if they Love the Souls under their Care, they will certainly do th •• . •• awe 〈◊〉 , all other Thoughtfulness ought to 〈…〉 , that they may discharge thou Work, sort was with Paul, Acts 〈…〉 — Neither •• on •• my •• se dear unto my 〈…〉 that I may 〈◊〉 my course with joy.

2. THEY ought to discharge their Ministerial F •• d •• , in 〈◊〉 the gives of is with Faithfulness. This seems to be the first Qualification required in those that are to be employed in this Work; 1 Cor. 1 2. It is r •••• red in stewards, that a man 〈◊〉 sound faithful. It is true, There are Ministerial Gifts to be inquired after, in order to 〈◊〉 Introduction: but in their Station, there is 〈◊〉 Fidelity required: Their Charge is great; it is not the dying Bodies of Men, but their Im •••• d Souls: which if they Perish thro' their ••• delity, will be amazings. New there are 〈◊〉 things that go in to this Faithfulness; 〈◊〉 whereof are counted up, 2 Tim. 4 2. •• ch the word, be instant in season, out of s •• son reprove. rebuke. ••• ert with a •• longs •••• ng and ••• rine. There is Faithfulness in 〈◊〉 Pr • t • rations; they ought not to spend the 〈◊〉 in Worldly Diversions and then come with their indigested Discourses: and so offer to God 〈◊〉 which Cost them nothing; and it may be, 〈◊〉 Poison on their Hearers, instead of 〈◊〉 Yourishment: but they ought to pre ••• then elves • y diligent St • dy and Prayer, •••• ing into the Mind of God, and well pon ••• ing what they • ave to deliver. It was Paul 's •••• tion given to Timothy, & it belongs to every 〈◊〉 in such a Function, 2 Tim. 2.15. Study to 〈◊〉 myself appe ••• d unto God, a Workmen that 〈…〉 to be ••• amed. 〈◊〉 dividing the 〈◊〉 of tenth. There is a Fidelity also in Studying for season 〈◊〉 Truths. and those that are most 〈◊〉 and profitable according to the present Providences of God. A Word in Season is come •• ded by the Wise Man more than once; and he tells us, Eccl. 12.10. The preacher sought 〈…〉 acceptable words, and that which was 〈◊〉 was •• r • ght, even words of truth. There it a Faithfulness necessary, in the Dividing to 〈◊〉 Hearer his Portion; and this is mainly •• e •• ed in the forecited, 2 Tim 4.2. And to have that of Christ the great Pastor, Luk. 〈◊〉 . 42. And the Lord said Who then is that faithful and wise steward, whom his lord shall make 〈◊〉 ever his •• us ••• d, to give them their por ••• of meat in due seas • n? Some need Information, some Excitation. some Caution, others •• rehension, others Consolation; and all this ••• gs to him to Administer, as there is occasion: He must treat all Men faithfully; he •• st not Sew Pil • owes under any Sinners ••• s. or en • ourage them in their Sins: Nor may he be afraid of the Faces of Men. or say to the Wicked, Thou art Righteous: He must, 〈◊〉 with Prudence. vet Fidelity too, bear a Testimony against every prevailing Iniquity, 〈◊〉 he pulls the Rage of Proud Sinners on himself by it. He must not therefore baulk any Truth which he is called to dispense, for any ••• ter end; but be able to say as he, Acts 2 • .26, 27. Wherefore I take y • u to record this day, 〈◊〉 I am pure from the blood of all men. For I have not •••• ned to 〈◊〉 are unto y •• the where ••• nse of G •• . And 〈…〉 ought • e to show has Fidelity. 〈◊〉 •••• char •• CHRIST. and thole saving 〈◊〉 which ••• w from Him; to be all 〈◊〉 to • ay as he. 1 Cor 2.2. For I determined n • t to know anything among you, save Jesus Christ and him •••• fied.

3. THEY ought to accommodate their Ministry to all for is of Hearers This might have been annexed to the former, but it deserves a distinct Head, being of very great Concern, and carefully to be observed by him who seeks the Good of Souls, more than his own Airy Applause. Every Soul in the Assembly comes under the Care of the Minister and he ought to seek his Edification. Now everyone is not of a like Capacity; some are good Proficients in Understanding, these are able to digest strong Meat; but others are Babes in Knowledge, and such are to be fed with M • lk: Thus Paul sured his Preaching, 1 Cor. 2 2. Every Minister ought to be Ambitious of the best and most accomplished Gifts; and when he hath attained to them, to sacrifice them to the Interest of Christ and the Good of Souls. One main part of this Work is described, Jer. 3.15. And I will give you pastors according to mine heart, which shall seed you with knowledge and understanding. But if he will do this aright, he must suit himself to their Capacity: He should use Plain Words and Intelligible, to express the mind of God in. Paul saith of himself, and of this Case. 1 Cor. 14.19. But I 〈◊〉 come to you shortly, of the Lord will, and will know, not the speech of them which are puffed up, but th • power. And to Study E •• tick or new-fangled Words, (which scarce One of Ten understands,) is as if one spake in an unknown Tongue. It is true, There are the Mysteries in Religion, which are in themselves great Depths, and Terms that are necessary to be used, which everyone doth not readily understand; but these are to be explained, & not more beclouded. To this also belongs their Patience, as well as Condescendency; and not to think it much to take a great deal of Pains, to distill Knowledge into the Minds of those that cannot receive but by Drops; so Paul, Heb. 5.11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. And here also the Minister ought prudently to suit a Portion for all: He ought to train up the Ignorant to Understanding; and he ought to lead forward those that do Know more, to yet further Degrees of the Knowledge of the Mysteries of Godliness; for we are told their Work in this regard, Eph. 4.11, 12. And to this Head belongs • a ••• bi • ing of those that are Beginners, that they may have the first Foundation of saving Knowledge laid in them; which doth not only belong to Parents. but also to the Past is of the Churches; and the faithful discharge of it, is a good Medium to establish Young Ones in the Truth, and fortify them against Errors.

4. HE ought to Wa •• h over them. by careful acquainting himself with their State. and applying himself according • y. This is included in that Admonition, Acts 2 • .20. And 〈◊〉 I kept beck 〈…〉 • ave 〈…〉 a • d 〈…〉 And this come ••• hends not only 〈◊〉 Pa ••• , but his Provi ••• Mina ••• in his too He ought as far as he 〈…〉 their State. that he may the better apply him e • to them: Hence that, Phil. 2.19. •• t To it I also may be of good • ews • rt, when I know your d • te. Which doth not intend the State of their Souls, but how the Gospel flourished, whether they walked orderly, an • kept in Peace, and each did his Duty; and whether day more were drawn over; and how each one behaved himself: And this is needful. because else how • old be acc • minodate his public Administrations? For this and, private Visits of his Flock, belong 〈◊〉 h • s Charge, so far as he can have Opportunity; and in them he should call upon these who are Care else of their own Salvation, and admon • sh •• em of their Danger; warn such as lead loose Lives, contrary to their Profession, and show them how unworthily they carry themselves, of the Name that is called upon them: Call upon Young Ones to Remember their Creator, and encourage them to Early Piety. Offer Counsel and Encouragement to such as are under Awakenings and Terrors of Conscience; and do all he can to further their Conversion: Resolve the Doubts, and Answer the Cases of Conscience, which any are at a loss, about; and ease their Scruples, as there is occasion: To endeavor to Recover such as are declining; and establish those that are Sound in the Faith: To Visit the Sick, and osier seasonable Counsels to them, and do their utmost to prepare them for their great Charge; and Pray over them, that their Sickness may turn to their Souls Advantage. These, and whatsoever things of like Nature, belong to their Office Charge; Acts 20.18, 19, 20.

5. HE ought to endeavor by a well-Ordered Conversation, to set a good Example to his Flock. The Exemplary Carriages of Ministers, is very frequently inculcated in the Gospel, as a thing necessary to the good Success of their Ministry; 1 Pet. 5.4. Tit. 1.7. 1 Tim. 4.12. Let no man despise thy youth, but he thou an example of the believers, in word, in conversation , in charity, in spirit, in faith, in purity. Tir. 2.7. In all things showing thyself a pattern of good works: in doctrine, showing uncorruptness, gravity, sincerity. It belongs to the Character of a Good Minister, that he be a burning, as well as a shining light, (Joh. 5.35) else he will likely prove and Ignis fatuus. It will be a poor Commendation of a Minister, when he cannot say with Gadeon, Follow me, and do as I d • ; or with Paul, 1 Cor. 11 1 Be ye fell •• ers of me, even as I also am of Christ. To press Duties solemnly on his Hearers, as matters of greatest Importance, if they hope to be saved, and yet himself live in the neglect of them, as if they were matters of no moment; is in Works to deny, what in Words the: Profess; and to bring themselves and of the Woe which Christ denounced against the Scribes and Pharisees, Luke 〈…〉 for yo • 〈…〉 wi • h 〈…〉 be 〈◊〉 , and 〈…〉 with one of your f • ge • s And how often do we find that Men can can just 〈◊〉 as •• ves against Reproofs, when they can bring in the Example of their Ministers to Patr ••• e their Exoth • ancies. Pa •• could Appeal to the Consciences of these among whom • e 〈◊〉 •• erci • ed his Ministers, whether his Life • ad not been Correspondent thereto. Acts. 〈◊〉 . 1 Thes 2.12. 〈◊〉 are my 〈…〉 God also, how 〈◊〉 . and 〈◊〉 . and 〈…〉 behaved our s •• ve • among you 〈…〉 . They ought above all Men, 〈◊〉 govern their Passions, to carry it Meekly, to show the greatest & br • ety in their whole Conversation. today themselves of their lawful Liberty, for the Edification of others; because they are as L • ghts upon an Hill, and all •• es upon then: and it by their ung • rt Lives, they s •• uld under the Good Success of their Ministry, •• y Souls will suffer Damage by it and their 〈◊〉 Account would be more fearful. They ought therefore to stand 〈◊〉 in the ••• es of Apostasy, and not run after 〈◊〉 •• ve any •••• ship with the 〈◊〉 Vani ••• that creep 〈◊〉 among their People, but Reprove them 〈◊〉 their own Practice. This they ought to be if they would Serve God with a Good Conscience, and reap the Jor and Comfort of their Work, and be able to take their leave of th •• Flock as he did, Acts • 0.28. Wherefore I 〈◊〉 you to record this day, that I am pure 〈…〉 bl • od • f all men.

6. HE ought to be 〈◊〉 in Prayer 〈◊〉 God in be • a • s • rf his Flock. As he ought to 〈◊〉 it the Bottom Design of all his Works to advance God's Glory in their Salvation; so he is to rem • mber that all his Help and 〈◊〉 depends upon God, who expects to be sought to for it. How often therefore have we 〈◊〉 assuring of th • se whom he Writes to, that he was ever mindful • f the •• in his Prayers: this Rom. 1.9. For God is my witness, th •• I am with my spirit in the g • s • el of his son, 〈◊〉 without ceasing. I make mention • f y • u 〈…〉 my prayers. So, Eph. 1.16. 1 Thes 1. 〈◊〉 . 2 Tim. 1.3. And for this he Commends Epap • rs Col. 2.16. And there is great reason why he should thus do, both for their sake, and for his own: He depends entirely upon God, s •• all the Assistance whereby he may be ablde and faithful: it must come from God's Mercy, 1 Cor. 7.27. — 〈…〉 mercy of the Lord to be faithful He ought therefore to Pray over all his Studies, that •• ed would afford His All stance in them, direct his Thou, and order his Preparations: For God's gracious Presence also in his Dispensatory to give him a door of Utterance that he may Pl •• n • y and Proti • ably, and without •• a •• sh bear. declare the Counsel of God. He a • so ought is Pray for his People That God would open a door of Pritance • nto their Hearts; That He will open their Eves and subdue their Hearts and teach them to Pront • . They should Pray be the 〈…〉 T •• God 〈…〉 Li • e and 〈◊〉 Means to the 〈…〉 P •••••• C ••••• S •••• ts may be A 〈7 letters〉 and G •• 〈…〉 may be 〈…〉 at CHRIST ma • • e f • m •• in th • m. And th • y sh •• ld P • ay for every 〈…〉 Case 〈◊〉 for 〈◊〉 Remembrance; and by 〈◊〉 be ••••• , of with servant Import • ••• y. Yea, They sh • uld continue in i ••• ver, 〈◊〉 P •• s 〈7 letters〉 ; 〈◊〉 whensoever God give 〈◊〉 Good S ••• ess, they should bring their ••••• l • dgements to Him, and give to H • m the 〈◊〉 Praise of it.

USE. AND of all this b • ings to Men in this P ••• , certainly then, It is 〈◊〉 Easy Work 〈◊〉 • es 〈◊〉 the • ; n • r is •• ey need Envy, but P •• y. Surely, It becomes all that stand in this R ••• tion, to maintain an Holy Awe of the S •••••• Charge that belon • s to it; and to wait ••• bly on God, for Pity, Pardon, A • l • stance, and Acceptance this Christ. And if any do in any measure Acquit themselves in it, they are 〈◊〉 be acc • unted as the Servants of JESUS CHRIST.

SERMON CLXXXVI.

Secondly, WE proceed to Consider, The Duties which 〈◊〉 People •• e to their Ministers. That there are such Duties is certain, for the Gospel hath prescribed them; 〈◊〉 it fo • lows from the very Nature of • err • ater, between which the Duties are Mutual, and the • e ••• s from the other. But that I may not s ••• k in the Air, it will be requisite that we a 〈◊〉 Consider, Who are this People, wh • thus do 〈◊〉 re •• ted to the Eldership, and owe their Duty to them as such. Now, Though there be a •••••• ice to the Church Catholic, which all Min •• es and People that are Christians do bear; so that a Minister may Lawfully Preach Ex ••••• , to any Assembly of Christians, and Ad ••••• ter the other Ordinances to them if orderly •••• ed thereunto; and the Members of • he Church may, on that Score. Communicate with 〈◊〉 Occasi • nally: Yet it is certain. That C •• i •• hath Ordained, that there shall be P • r ••••• A •• emblys of His People, in the several Ph •• es where such dwell; hence we not only l •• d of a 〈◊〉 at Rome, at C • ri • th, &c. but 〈◊〉 Churches in •••• tis, Gal. 1.2. Now for the •••• i •• ng of these Churches, it is necessary 〈◊〉 there be both E • ders and Brethren, and • ese to be peculiarly Related each to the other: For this Reason the Apostles and Apostolical Men, when they 〈◊〉 in any Place Converted a ••••• er to the G • spel P •• session, they Ordain •• •• ed and 1. 〈7 letters〉 nt Pr • sh • ters • ver them • s everywhere Witnessed: And the very Light 〈◊〉 Nature tra •••• us. That if these E • ders are by Christ's C • nmand to take the Charge of this 〈◊〉 that F ••• k, as their Overseers; then every 〈◊〉 of such a Fl • ck are to acknowledge the speci •• • es •• 〈…〉 and themselves 〈…〉 B ••••• to 〈◊〉 m •• 〈…〉 . And it is against right Reaso • that 〈…〉 should be • and and the other at 〈…〉 : and without any 〈…〉 that 〈…〉 A • d this Pre •• ce, though' too much • olic •• ed by 〈◊〉 yet hath a natural t • nd • rcy to •• stroy 〈◊〉 G • spel ••••• p • ine: Not as if •••• t • les are I • s •• ns but because it is necessary that a De ••••• be u •• d it M •• s pa •• i • g 〈◊〉 one to another, and S • and ••• e • revent • d. For which Reason, ali ••• e Reformed, everywhere that I k ••• w of have provided, that no Person be entertained in one Communion, without a Regular Recommendation from that whe • e they formerly were Communicants.

NOW concerning such as th • se, who have a proper Relation to thus or that particular Soc • ety, and consequently are in mediately under the Watch and Care of this particular E • dership, we may consider what are the Principal and most Comprehensive Duties imcumbent on them; which may come under Two Heads.

1. THERE is a suitable Respect which they •• ght to sh •• to their Persons. There is an Honor due to them for the sake of the •• st which Christ hath put them in which is H • no • rabble: And there is an Honor due to them, when they are Faithful to God, and to the Souls of their Hearers. Now this Honor is to be sho • n to their Persons principally:

[1.] In their hearts. And indeed it must begin here, or all the rest is but Buttery and Abuse. And there are Two things wherein this Honor ought to be maintained;

1. IN • n • ntire • ord a • L • ve of them. There is a peculiar Love which a People over to their Faithful Ministers: Their Relation is very near, and the Cement of this Relation is Love, which ought to be Real; for that is a general Rule, 1 Joh. 3.18. Let us not love in w • rd, neither in tongue, but in deed and in truth. The Apostle observes what Affection his Galat • ans once had for him, which he blames them for the L • ss of Gal. 4.14, 15. And if we Love Christ, we shall certainly Love these that come from Him, on His Errand, and do truly discharge it.

2. BY a Precious Esteem maintained for them. And indeed this will be the genuine Fruit of a Cordial Love; especially if we consider who they are, and what it is for, that we have them. The Place which Christ hath set them in, the Errand they come upon, and their Fidelity in the discharge of it, challengeth an Honorable Respect for them, in the Hearts of th • se to whom they are sent. They are Christ's Ambassadors to us, and do Represent His Person 2 Cor. 5.20. Now then we are Ambassadors for Christ —. They are Men of God, 〈◊〉 by whom he hath been pleased to communicate His Mind to us; and these that despise them despise him; and He reckons it as so. They are Christ s ••• s • ention Gifts, (Eph. 4.10.) and for that reason to be Valued: They bring us Good Ty • ings from Heaven, and therefore 〈◊〉 their Foot to be beautiful. Isa • . 〈◊〉 7. T • at gives th •• Advice to P •• pl • , 1 G •• 〈◊〉 1 • 〈…〉 so ••••• nt of • s, is 〈◊〉 of Chr ••• and s •• wards • f the 〈◊〉 •• es of God. And without this Esteem, there is little hope of Profiting by their Administrations: Let their Persons be what they will, their Commission cal • s for this Respect for them.

[2.] IN their Words. Words are, or ought to be, the Expression of the Heart: And there i • a Duty here also, which these ought to testify this Respect by; and that,

1. BY • pe • king Respectfully to them. They ought to acknowledge to them, the Office Relation which they bear; and avoid all Reviling or disdainful and insolent Language; particularly those Terms of Reproach and Contempt, that many delight to entertain them withal. It is the Apostle's Direction in, 1 Tim. 5.1. Rebuke not an elder, but entreat him as a father, and the younger men as brethren. And we find what a fearful Judgment of God befell very Children, who Affronted the Prophet with Reviling Language, 2 Kings 2.23, 24.

2. BY speaking Honourably of them, and defending their Reputation. We ought to be tender of every Man's Reputation; but peculiarly of God's Ambassadors: As not to Revile them ourselves, so to be ready to speak for them, when others Calumniate them. We should neither slander them ourselves; nor be silent, when we hear others do so. We should both Commend what is Laudable in them; and speak Charitably of their Infirmities: And except we thus do, we shall hinder our own Edification by them.

3. IN their Actions or Carriages towards them. And here I shall only offer at Three things,

• 1. THEY should show this Respect by a Civil Carriage towards them in their Station. God hath set them in an Honorable Post; and they ought to have a Deference paid to them according thereunto. The Word of God is far from teaching Christians to make no difference in their Deportment to Men, of Higher or Inferior Rank; and doubtless all those eminent Titles put in the Scriptures upon the Ministers of the Word, do evidence that they ought to be regarded as such, and Practically acknowledged so, by those that are under their Watch and Charge. The Apostle tells us what is Duty in this regard; 1 Tim. 5.17. Let the elders that rule well, be counted worthy of double honor, especially they who labor in word and doctrine.
• 2. BY hearty and assiduous Prayers to God for them. They need ou Prayers; and if we have a due Respect for them, it will make us servant and frequent in offering them up to God in their behalf. How often therefore have we Paul earnestly asking Prayers for himself, of the Churches, which he directs his Epistles unto? And indeed, in our so doing, we not only show our Love to them, but to ourselves too. They need great Assistance from Heaven, to help them in their Work, to influence them with 〈◊〉 s • pp •• of G • fts, 〈◊〉 embolden them in their dis •••••• of D •• faithfully, to preserve them 〈…〉 Temptations to which the • are 〈◊〉 , to •• mate them under their sick 〈◊〉 Discouragements, to keep them •• un ••• e •• s • pply then with Matter suitable and 〈…〉 t • g • ve them a door of Utterance • pan • aff • rd good Success to their Labors, and give them to see the precious Fruits of their •• de ••••• ars And in all this our Profiting i • 〈◊〉 •••• ned; and all must • ome from God, and is to 〈…〉 in the way of Prayer; and no wonder if th • se Profit little by their Ministers, who are fl • ghty in their Prayers for them. And it is but a Reciprocal Duty in Answer to their Prayers for us.
• 3. BY an Honorable Maintenance a ••• ed to them. It is a great Mistake in those who think that all that is done for the Support of the Ministry is Charity and A ••• s; and that accordingly Men are at their Liberty another they will do anything or nothing towards it; and that they have no other Rule in their doing, but their Arbitrary Ple • su • e. It is c • rtainly an Act of Justice; and God hath ever since He had a Church in the World, takes Care of the Comfortable Supply of those who Serve Him in Religious Orders. It was so in the times of the Law: Hence that, 1 Cor. 8.13. Do ye not know that they which minister 〈◊〉 holy things, live of the things of the temple? and they which wait at the altar, are partaker •• th the altar? And he assures us, that the same Rule stands under the Gospel, Ver. 14. Yea, he proves it by many Arguments, thereby to let us know, that his particular Instance of not taking Maintenance of some Churches, was not to be a Rule for other Ministers, or improved by the People to withhold their Dies from them. And though' there may be dinere •• ways of Prudence for the Raising of this yet these Two things are undeniable, vis. That there is some Proportion of Men's Abilities to be observed; and, That all that are Partak • rs i • their Labors, do owe. a Portion to this: Hence we have that, Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth, in all good things. And they have no Reason to think it much, as he gives a Demonstration, 1 Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we re • p your carnal things? Faithful Min • sters spend their Time for the Souls of their People; and it must therefore be but Reason, that they should see that they may Live without Fear for the Maintenance of their outward Concerns: and so some interpret that, 1 Cor. 16. • 0. Now of Timothy come, see that 〈◊〉 may be with yea without fear for he worketh the work of the Lord, as I also do.

II. THERE is a suitable Entertainment due to them in all their Ministerial Administrations. And as the former is in order to this, so it cannot be rightly expressed without this. It is for their Work sake, that they are to be Respected, 1 Thes. 5.12, 13. And we beseech 〈…〉 y • , 〈◊〉 ever y •• : 〈…〉 size. And be 〈…〉