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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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