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

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

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

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

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

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

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

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

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

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

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

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

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

These Things being premised, we may a­gain assert,

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

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

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

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

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

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

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

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

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

[Page 20]2. That they may Injoy Good. That is, they should Indeavonr that their People may be safely protected in their Persons Liberties, Pro­perties; that they may not be Molested, Dis­turbed, Injured in any of the Rights. Possessions, Comforts belonging to them. They should Indeavour, that they may be thus Protected, not only from open and Common Enemies; but also from being Injur'd by one another. It was sad with Israel, when there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Coun­tries, 2 Chron.15.5. On the other hand, it's mentioned as a great blessing of wise King So­lomon's Reign: 1 King.4.25. And Judah and Israel dwelt safely, every man under his Vine and under his Fig-tree, from Dan even to Beer [...]a, all the days of Solomon. Thro'out the whole King­dom, the People dwelt in Peace and Safety; under their Vines and Fig-trees, that is, they peaceably follow'd their own business, Im­proved and Injoy'd their own Estates, none disturbing them in any of the Rights & Privi­ledges belonging to them. Long after this, 'twas Prophesi'd & Promised as a great blessing, Mic.4.4. They shall sit every man under his Vine and under his Fig-tree; and none shall make them afraid. Indeed, civil Rulers should Indeavour, that their People may be thus safe & quiet: [Page 21] That they may lead a quiet & peacealle life; in all Godliness & Honestly, 1 Tim.2.1. Rulers should Indeavour, that their People may live in all Godliness & Honesty, ('tis their duty so live,) and that they may Injoy Peace & Quietness (be undisturb'd, unmolested) in their so living, this is a benefit & priviledge that of right belongs to them.

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

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

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

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

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

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

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

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

PROP. II. They should do it with Integrity.

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

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

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

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

[Page 33]2. Their being Men of TRUTH. Such are Recommended as fi [...] to Rule, Exod. 18.21. They should Love the Truth, love to Know the Truth; or the true, right and proper State of those matters they are to act in. Therefore, the Cause which they know not, they should search out, Job 29.16. The honour of Kings is, to search out a matter, Prov. 25.2. The Judges shall make diligent Inquisition, Deut. 19.18. Solomon heard both Parties, search'd into the Cause, endea­vour'd to know the true State of the Contro­versy, before he gave Sentence about the Harlots Child, 1 King 3.23.—27. Prov. 18.13. So, they should be Men of Truth, that is, Men of Fidelity and Veracity; not so False and De­ceitful in their Words, as that there's no de­pending on what they say. David was such a Man of Truth, such a Lover of Honesty, Fidelity, Veracity, that he said, Psal. 101.7. He that worketh Deceit, shall not dwell within mine house: he that telleth Lies shall not tarry in my sight. He would not have such paltry Fellows about him. Solomon says, Prov 29.12. If a Ru­ler hearken to Lyes, all his Servants are wicked. Lying lips are an abomination to the Lord: but they that deal truly, are his delight. Prov. 12.22. Righteous lips are the delight of Kings, and th [...] love him that speaketh right, Prov. 16.13. Excel­lent speech becometh not a Fool: much less do lying [Page 34] lips a Prince, Prov. 17.7. Those in Authority should be Men of such Honesty and Fidelity, as that what they say may well be depended on; they should be as good as their Word. The Publick Faith should be always strictly kept: This is much for the Honour and Safety of the Publick.

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

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

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

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

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

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

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

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

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

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

[Page 46]And as Rulers should Feed and Guide their People with Integrity; So,

PROP. III. They should do it with Skilfulness.

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

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

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

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

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

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

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

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

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

USE.

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

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

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

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

[Page 59]4. People should highly value, & carry it well to such Rulers. They should highly value them because they are Ministers of God to them for good; and they should carry it suitably and becomingly to them. And therefore,

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

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

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

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

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

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

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

[Page 65]6. When a Prosessing People are favour'd with good Rulers, they should Bless God for it. Such Rulers are Gods Gift, the Receivers therefore of the Blessing, should thank God for it. Then surely, our whole Nation should hear­tily Bless and Praise God, in that He did so Seasonably, Wonderfully, Mercifully place our Soveraign Lord KING GEORGE on the British Throne; A Prince of such Su­perior. Distinguishing, Excelling Wisdom, Justice and Equity; so true, powerful, steady and resolute a Friend to, and Protector of, the Protestant lnterest; a Prince firmly and servently tender (of the just Liberties of Mankind, and) of the true Liberties, Safety and Prosperity of His Subjects. We should Bless GOD for setting such a Good & Great KING over us, and for continuing Him on the Throne, notwithstanding the Cursed Re­bellion rais'd against Him. When we in these remote Parts first heard of that Re­bellion, we Pray'd (and continu'd to do so) that God would Blast and Suppress it; That He would bring the wickedness of the wicked to an and, but establish the Just; and now God has so far heard our Prayers in that matter, we should offer (as indeed we have often done already) Praises & Thansgivings to Him for it. Pray GOD Establish and Long continue our [Page 66] Soveraign Lord KING GEORGE on the British Throne, as a Great & Rich Blessing to all His good Subjects, and to the whole Protestant Interest; and let His remaining Enemies be cover'd with Shame and Confu­sion. And Pray GOD Confirm the Succession as by Law Established, in the Illustrious House of HANOVER, that His Majesties Royal Issue may from Age to Age in their several Generations, be rich Blessings on the Throne, and to the Subjects, of Great Britain. We also in this Land, should be Thankful to GOD, for the good Government and Rulers we are (thro' His good Hand upon us) favoured with. Those immediately in Authority o­ver us, desire our Good and Welfare; and under their Government (if it be not our own fault) we may lead peaceable and quiet Lives in practising of godliness and bonesty. 'Tis no small kindness of Heaven, that we are thus favoured, I wish we may rightly prize and value, the smiles of Divine Provi­dence in this regard, and walk more worthy of such Mercies. GOD Bless those now in Government over us, and make them Bles­sings, filling them more and more with Inte­grity and Skilfulness, to Feed & Guide this Peo­ple. And let GOD be graciously pleas'd so to Bless and Assist those, whom He may at any [Page 67] time set in Authority & Government among this People. Oh that GOD would alwayes Bless us with good Rulers, and help us to walk as becomes a People so favour'd. Let the Lord graciously be with us as He was with our Fathers; still own us to be His Peo­ple, always Grant us favour in the Court of Great Britain, and with our Sovereign Lord the KING, that so our CHARTER, our Civil and Religious Liberties and Priviledges may be Mercifully continu'd to us. Let GOD graciously supply all our wants, protect all our valuable Interests, succeed all our laudable Indeavours; especially pour down abundantly of His good Spirit on us, and make us unfeignedly obedient to His Holy Gospel; Let Him always be pleas'd to dwell among us, & appear for us, & then we may well say as he, Rom. 8.3I—If God be for us, who can be against us?