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

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

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

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

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

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

Quest. 2. What is the Honour here required?

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

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

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

Quest. 4. What is intended by the Promise?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Reasons of the Doctrine.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. To the Ministers.

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

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

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

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

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

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

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

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

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

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

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

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