THE great Author of Nature, hath form'd and design'd his Creature Man for Society, both Civil and Religious; which, as it is agree­able to his very Make, and necessary to his present State; so, is adapted to his multi­farious Advantage: Insomuch, that any manner of Conduct, which expresseth a Man's mind to live by himself, abstract from any Relation to Society; or to Worship only by himself and not with others; or that shews a thought, as if he could be safe and happy alone, Independant on Community; is a Contradiction to the design of the Creator in ranking him with the humane Species, & [Page 2] to the Constitution & Wants of such a kind of Creature. For, the Foundation laid in our Nature for Society, together with the mu­tual Dependance we have on one another, especially in the present fallen State, do all point out our Duty to dwell together as Brethren in Unity, as Members of Society, compacted and cemented by all the Bonds of Union, which fitly frame and build up Individuals into a Body politic for the Good of the whole.

VERY evident then, it is; that Men were not design'd for an Unsocial Life, and espe­cially with their present depraved Powers, are by no means, to remain in a State of Na­ture; each one to possess by himself, and use for himself his natural Rights & Liberties, without any borrowed Strength and Advan­tage from others by Compact: i. e. without Incorporating into Society, or having any known established Laws and Rules agreed upon, as a common Standard to govern the whole; or any supream Head or known acknowleged Rulers and Officers to keep the whole in a just Decorum; and that for the general Peace and Safety of them all.—

BUT they are rather design'd by God to be, to Subsist, and Act in a State of Community, United and Strengthned by certain Bonds, for the Preservation of the Lives & Fortunes [Page 3] of each Individual; and even from all Mis­chievous Assaults by their Fellows. — And, as it is fitting; so, indeed necessary now, that Men's natural Rights be given up to Com­munity, whereby, those may be exercised for the Good of every one; as they cannot be, while in the Hands of Individuals them­selves; for, the Strength of each particular Person being giv'n up to Society and lodg'd with this collective Body, for common Bene­fit: Every Member may have the Strength of the whole employed for the Security of his own Life and Property. And also rejoyce in his Neighbours having the same Protection and Advantage with himself: So that, the Privileges of Society must be vastly greater than all the Rights of Nature separately Consider'd and Used. This, (it seems) is very plain.

AND, as evident it is, that nothing Argues and Represents a People more truly great; or, Renders them more Safe and Happy; than their firm Union in these two Impor­tant Interests, Civil and Religious; (these always Implying the divine Presence and Protection) these then, are the two grand things necessary to the well being of Society, (viz.) RELIGION AND GOVERNMENT; firmly Establish'd, duly Exercised, and well United; as Subsisting together in the same [Page 4] Community; rendring it, whether considered as Church or State: An harmonious Polity. And happy, (I say) by virtue of this Union in what is their true and common Interest.—Which, was indeed the View here taken, of Jerusalem of old; when said to be Builded as a City, that is Compact together. For, however Populous that City, and Contiguous their Buildings; the main Excellence & Ad­vantage of this Union, and the chief Glory intended by it's being thus Compacted; lay in this, that there,was the Testimony of Israel, and there, the set Thrones of Judgment. Thus Situated near one to the other, that they might Befriend each other: And both toge­ther serve the best Good of the Community, so Distinguished and Dignified by them. which, was no small Motive (it seems) to invite the People up to Jerusalem, in a col­lective Body at certain Seasons, that there they might'nt only join in Social Worship ac­cording to the divine Institution; but also, there receive the signal Benefit of a civil Administration of God's Appointing like­wise — As it is elegantly expressed in the Text, Whither the Tribes go up, the Tribes of the Lord, Unto the Testimony of Israel, to give Thanks unto the Name of the Lord, for there are set Thrones of Judgment, the Thrones of the House of David. Which would be [Page 5] an Advantage to them, not only when they were Together at Jerusalem on public Occa­sions; but also when Dispersed again to their several Districts, and in their private Habi­tations: As, such a Unity contributed to the common Safety & Interest of the Whole at all Times.

Now, this whole Psalm, was Written by David, to promote the Peoples Unity in the Worship of God, and Subjection to Govern­ment; and so to Answer the Design of their common Good and Prosperity. And here. Observe,

1. The ancient Practice of Israel, by God's Appointment, (viz.) Their Assembling to­gether, at Jerusalem, three times a Year to Worship God in the most public Manner, at these fixed Periods and appointed Solemn Feasts, which the better part of the People greatly Rejoiced in; a delightful Token this! of their great and beneficial Unity. V. 1—3. I was glad, when they said unto me, Let us go into the House of the Lord. Our feet shall stand within thy Gates, O Jerusalem. Jeru­salem is builded as a City that is Compact to­gether. And Observe,

2. The Recommendation of this Practice, and of the Excellence of Society, and of Unity therein, &c. Carrying therein, an Invitation to all the tribes of Israel to conti­nue [Page 6] in their Assembling at Jerusalem to Worship God together, and there, to receive the Benefit of the best civil Administration: for there, were the set Thrones of Judgment, the Thrones of the House of David, as well as the Testimony of Israel: which, contains Arguments to press upon the People all that Conduct in a Community which becomes those that would be Safe and Happy: As, their Agreeing well in their Religion and in their Regard to the Government which God had set over them: Let all the Tribes, (the Tribes of the Lord thus dignified with that Character) Agree to meet one another at Jerusalem: For there's the Testimony of Israel and the set Thrones of Judgment: How grand the Expressions, full of Majesty, answerable to the great Ideas and Richness of tho't Express'd by them.—

— The Testimony of Israel. i. e. God's Testimony delivered to Israel, honourably distinguishing them from all other People who had not his Word and his Statutes as Israel had. Because of this, were the Tribes of Israel Directed and Encouraged to Assem­ble at Jerusalem: For there, was the Ark of God, wherein was his Testimony, the Re­velation of his Mind and Will to his People. And another Argument (it seems) for their Assembling there, is that Jerusalem was not [Page 7] only the Holy, but the Royal City. For there, also, are set Thrones of Judgment. i e. an Established civil Government by a divine Constitution, and Settled by God in the House of David, a Man after God's own Heart. And add to all; this was the beautiful City, in that, it was so compacted and cemented in its public Interests; the Testimony of Israel and the set Thrones of Judgment so near together. i. e. their civil and religious Interests strongly United for the benefit of the whole Community. For at that Time, Jeru­salem was not divided into two Cities or Towns, as when in the hands of the Jebusites, but united (thô enlarged) as a City compact together: Especially, United in its Govern­ment and Religion; which, (as Pool ob­serves) were distinct and opposite before David took the Fort of Zion from the Jebu­sites; but now, happily United. ‘A good­ly Sight this (says Henry) that the Testimony of Israel and the set Thrones of Judgment were such near and good Neighbours. i. e. Mutually Serving one another. The Testimony of Israel direct­ing the Thrones of Judgment, and these protecting the Testimony of Israel.’—And thus may I observe, that the Argu­ment for Israels Assembling together, as one harmonious Body, finishes from the Advantage [Page 8] of their having both Religion and Govern­ment therein; both the means of the Edifi­cation and Salvation of their Souls; and of the Protection and Safety of their Persons and Property. — And how indeed, can it go right well, with any people under Heaven where the bands of Society are burst asun­der, and those two great and important In­terests are Banished; or are not well Establi­shed and blended for the common Good of the whole, and the People well agreed to­gether to make the best use of them both. Agreably, the design of all may be summ'd up in this general point of Doctrine to be discour­sed of, on this most public Occasion, (viz.)

That Religion & Government, subsisting together in a firm Union, are the Glory, Safety and Happiness of a People Uniting, in their just Regard to Both. —

Here I shall,

I. Say something, of the Religion and Government, which are so Essential to the Good of Community.

II. Shew, the Importance of their Subsist­ing together in Society to render it Happy, and also wherein the firm Union of these two great Interests doth Consist.

[Page 9] III. That it is equally Important and Ne­cessary, that this Community it self be United in their just Regard to both.

IV. Discourse somewhat, of the Glory, Safety and Happiness of a People so United in that Regard to both these, (viz) Religion and Government.

And then Conclude with some Application agreeable to the great Occasions of this Public Anniversary. —

I. I shall say something of the Religion, and Government, which are so Necessary to the Good of Community.

You will observe, that these two Interests are what the sacred Penman doth connect here, in the Idea, or general Notion of a happy People, comprized in the Testimony of Israel, and the set Thrones of Judgment: It seems, he did not speak of Israel a Body Politic, as under any Advantage to be truly a Dignify'd and Happy People without Religion and Government; nor did he pre­tend to invite the Tribes of Israel up to Jeru­salem, to take the great Privileges of such a collective Body, but with the views of these being there, in an eminent Manner; and from thence, to spread their benign Influence, thro' all parts of that Incorpo­rated Community. Now then,

[Page 10]1. As to the Religion, which is so neces­sary to the Good of a Community. 'Tis certainly something more than the Religion of Nature. 'Tis a Religion which has the Stamp of divine Revelation upon it; the Revealed Testimony of God. The Religion of Jesus Christ, the great Head of the Church, and Governour of the Universe.

As for the Religion of Nature, that is not Enough to make Individuals, nor a Community, Happy: When the Principles of it, are so much lost from Man, by the Fall; and so constantly Corrupted by de­praved Reason and the Lusts of Men. I say then, the Religion taught by the Light of Nature and containing the Principles of moral Virtue, considered Abstract from divine Revelation; is not sufficient for fallen Man, nor for Society in this fallen State: Nor yet is the Religion of Moses, i. e. the Religion taught by him however well A­dapted to the state of the Jews of Old, sufficient for us, or any Community now, in this Christian State. But the Religion of Jesus Christ, which explains both the Former, and Supplys what is wanting in them, is Ne­cessary for us Christians, in this State of Christianity, which, is the best Friend to civil Government of any scheme of Religion at all. As it is best Calculated and Fitted to [Page 11] Guide us into the way of Universal Righ­teousness: The Principles and Laws of it, being most perfectly Adapted to the good Regulation of Individuals and Communities in all things, that affect their Duty and Happiness.

IN a Word, the Religion, here Intended, as Essential to the Happiness even of Society, is that which God has Revealed in his Word, in our Text, Express'd by the Testimony of Israel: And now, the whole of that Re­vealed Religion, which the Gospel Testimony opens, consisting in the Faith and Laws of the Gospel, and so, in that practical Regard to Jesus Christ, which is there Taught and Recommended.

To say then,

(1) The Religion so necessary in the pre­sent State is what consists in a right Scriptu­ral Faith, the Faith of the Gospel, Including both the Doctrines which it Teacheth, and our Belief of them. — The very System of revealed Doctrines, which Comprehend and Perfect the Scheme of Principles, de­sign'd to direct the Faith and govern the Life of Man, which are indeed the Principles Of Virtue and Godliness leading Men to Happiness. These are necessary for us, as Individuals and Members of Society.

[Page 12]'TIS of great Consequence how Men live, both on their own Account, and the Com­munity's of which, they are Members; which is most likely to be according as their Principles are; whether good or bad; for, these are wont to have a great Influence on their Practice. And now, as the sacred Scriptures are designed to form right Prin­ciples in the minds of Men, to govern all their moral Conduct; so to inspire them with right generous Principles of Behaviour, in Church and State: For, who are indeed bad Men, and yet good Members of either of them? If their Principles are form'd by their Ignorance and Lusts, rather than by the great Rule of Faith and Duty; they will of course be Irregular in Life, and Con­sequently, bad Members of Society. Their Conduct in the Church or common Wealth, will savour of their corrupt Principles, and be prejudicial to the Health and Peace of Both. So that with Regard to Society, 'tis needful that Men have a right Scriptu­ral Faith, true Principles of Virtue and Godliness; for, who knows not, that if Men have corrupt and loose Notions of these, they will be Prophane and Vicious, Uncharitable & Unpeaceable, & some kind of Libertines, or other? which suits not with the good of Society. And can it be supposed, that Men [Page 13] will be well Regulated in their Manners, if they are not so in their Belief? No. If they Err concerning the Faith, i. e. Err from the Truth in Principle, 'tis not pro­bable that they will do the Truth. ^†, But, as it is said in another Case, They err in Vision, they stumble in Judgment, and so in Conduct ^‖ so that any Scheme of Principles, that are not well adapted to mens own moral good Beha­viour, is not well calculated for the good of Society.

ARE the Errors of Popery, or the Wilds of Enthusiasm, &c. friendly to Order & Govern­ment in Church or State? No, But forever inimical thereto. And indeed, in whatever proportion Mens Notions of Religion and Christianity, are false, in the same they them­selves will likely transgress the Rules there­of; and so fail of that Virtue, Self-denial, Meekness, Constancy, public Spiritedness & Benevolence which are repeatedly Recom­mended in the Gospel: And so of course, disturb the Peace & Happiness of the Com­munity, they belong unto. And how evident is it, that if Numbers therein, have very loose Notions of moral Virtue, they will fail of the practice of it, and tempt one another to transgress the Laws of it, in life; [Page 14] and be dishonest, deceitful, &c. and conse­quently Mischievous to Society. It will be very natural to them to shew a dislike of strict Government; to be murmuring against good Laws, and faithful Rulers, who would con­troul their Lusts, and correct their Exorbi­tances: And so they will be always inclin'd to abuse their Privileges, and sacrifice them unto their own licentious Humours.

HENCE it so often happens, that when men complain of the public state of Things, as if this, and that, was wanting to compleat the Privilege of a free People; the bottom of it is their own want of virtuous Principles of Conduct to form them good Members of Society. Either they indulge sloth or dis­honesty, or some other evil destructive unto it; and so do not lay public Calamities to the right Cause. Indeed it is so, that if men have Unscriptural, ill Principles; these. will affect the public State; as they naturally make men bad Members of it. But if they have the good Principles inculcated in the Bible; this, will tend to make them good Members thereof; diligent in their Business, true to their Trust, righteous in their Deal­ings, faithful in their Places, & some way bene­ficial to Scciety, Yea, they will Study to be quiet, and to do their own Business, without giving Molestation unto others in theirs. [Page 15] They will fear God and keep his Command­ments; fear God, and honour the King, which is one of them; and for Conscience sake be subject to lawful Authority ^*. Which all tendeth to the good of a Community.

IT will then be granted that those Princi­ples, which best serve the design of mens personal Duty and Happiness; do most of all contribute to the good Order, Peace and Happiness of Society: Because the Sounder men are really, in their Faith and settled Principles of Conduct, the more likely to live well; and the better they Live, the better Members of Society they always are. But now, to Talk of mens being good Members hereof, let their Principles with regard to Religion, be what they will; or let them have Religion, or no Religion, is to divide what God himself hath put together. And how can it be expected, that People will lead quiet and peaceable Lives, under the best model'd Government, and the wisest Admi­nistrations thereof, if they be not influenced by Godliness and Honesty. ^† Which clearly shews that right Sciptural Principles have great Influence upon the Obedience of the Subject. No Book in the World, is a better Friend to civil Government than the Holy Bible. No [Page 16] Scheme of Principles better Calculated to serve the civil State, than those which are taught therein. And so there are no better Members of it, than the best of Christians: to which purpose says the Apostle, Put them in mind to be subject to Principalities & Powers, to obey Magistrates; to be ready to every good Work; to speak Evil of no Man; to be no Brawlers, but Gentle, shewing all Meekness unto all Men ^‖. Hence,

(2) The Religion so necessary for us, and ever for the Health of Society, consists in the Laws of God and Jesus Christ, made known in the Holy Scriptures, and in our yielding Obedience unto them. Now there cannot be true & effectual Religion without a Body of Sacred Laws to govern Mens Con­sciences, and guide their Practice; Laws fitted to answer the Ends of our Obedience, or Living to God, which is practical Religion; but must needs fail, where men are either destitute of these Laws, or Disobedient to them. For, good Principles and well under­stood Doctrinally, would not be sufficient to constitute Religion without rules of Practice. Yea, the best of Rules laid open to view are not Enough to make men happy, without Conformity to them, If ye know these things [Page 17] happy are ye if ye do them. It is Obedience that crowns all.

NOW the Religion of Christ, is most com­pleatly adapted to answer all the Purposes of our Duty & Happiness. Here, are the most perfect Laws suited to the Nature of Man, as a reasonable Creature, and most proper to di­rect him as a Sinner: Here, is a sufficiency of Direction for Man, in his present State, that there needs not any new Revelation from Heaven to direct him in one Branch of uni­versal Righteousness, in any Capacity or Re­lation that he sustaineth. The Rules given in Christ's Written Law-Book, are compleat to form good Men, and good Members of Society. — So that, it argues a distempered Brain, if not a worse Heart, to despise the Sa­cred Scriptures and be fond of other Revela­tions, not given therein. If any do fancie to themselves some new divine Directions; just, as they are forming to themselves new Prin­ciples of Action, not contained in the Word of God; which they pretend to have immedi­ately from Heaven: Why! as they are de­ceived, and will Err in their personal Con­duct, (for a deceived heart hath turn'd them side) so, of Course they will prove bad Members of Church & State. Their Igno­rance, Delusion, Pride and Presumption will hurry them into Practices destructive to [Page 18] themselves & Society. Such Frieks of Fancy, and delusive Dreams, which some have been govern'd by, must needs tend to disturb the Community and pull down the Walls of its Defence, as fast as such Things can do it. And Centuries back, have produced sad Ex­amples of their terrible Efforts; yea, very fatal Effects. Witness that famous Instance hereof in Saxony, A. D. 1522, and prevail'd more especially in Munster, where Enthusiasm made most dreadful Work, even in the State: Destroying first the public Peace, and then the Lives of Multitudes, as well as their Pro­perty. The like to which hath been threat­ned in England above a Century past, when the like Disease had made considerable Pro­gress. And so it might be at any Time, here or there; when the same State-Distemper breaks forth, if God did not sufficiently Un­mask it, to restrain it before utter Ruin flooded in. But, from what it hath done in several Ages of the Church, and also from the Nature of it, it appears to be one of the most dangerous Things to Community; yea, one of the greatest Engines in the hands of Satan to injure Church and State, that is at all. What Safety can there be with such a Principle that violently hurries Men into a Conduct out of all Rule & Reason, and yet under a Notion that it is all divine, and late [Page 19] from Heaven? and must neither be resisted nor disputed: For Enthusiasm always makes men so Confident of their being right in their Opinion & Conduct, that no room must be given for sober Examination. ‘It has, (says Mr. Locke) with some Men the same Authority, and is as confidently rely'd up­on, as either Faith or Reason, and wou'd set up Revelation without it: But in effect takes away both Reason & Revelati­on, and Substitutes in the room of it, the ungrounded Fancies of a man's own Brain, and assumes them for a Foundation both of Opinion & Conduct. Hence, we see that in all Ages, men, in whom Melancholy has mix'd with Devotion, or whose Conceit of themselves, has raised them into an Opinion of greater Familiarity with God, and a nearer Admittance to his Favour, than is afforded to others; have often flattered themselves with a perswasion of an immediate Intercourse with the Deity, and frequent Communications from the divine Spirit. Their minds being thus prepared, whatever groundless Opinion comes to settle it self strongly upon their Fancies, is with them, an Illumination from the Spirit of God, and presently of divine Authority. And whatsoever odd Action, they find in themselves a strong [Page 20] Inclination to do, that Impulse is Con­cluded to be a Call and Direction from Heaven, and must be Obeyed. 'Tis a Commission from above and they can't Err in executing it. This I take (says he) to be properly Enthusiasm, which, tho' founded neither on Reason, nor divine Revelation; but rising from the Conceits of a warmed, or over-weening Brain; works yet, where it once gets footing more Powerfully on the Perswasions and Actions of Men, than either of these two, or both together: For strong Conceit, like a new Principle, carries all easily with it. When got above common Sense, and freed from all restraint of Reason, or check of Reflection, it is heighten'd into a divine Authority in Concurrence with their own Temper and Inclination.’ Thus Mr. Locke. And if this be a right Description of Enthusiasm, as fact has often prov'd it to be, then see what a dangerous thing it is in Church or State. What will stand before it; where it prevails, and is arm`d with Power to do it's own Pleasure? what kind of Lust or branch of Pride, will not the grand Enemy promote the Gratifi­cation of, by this Distemper? when once the way is so prepared, that Men think it is Religion, and what they have immediate [Page 21] Warrant for from God; why then, they will be Lawless, and disobedient to lawful Autho­rity, under colour of Obedience unto God. They will not stick at it, to be Unholy and Prophane, Murderers of Fathers & Murderers of Mothers, and Man-slayers, and Whoremon­gers, as the Scripture speaketh ^{† ‖}. And what not that is contrary to sound Doctrine and the Rule of Duty? and all under a Notion of Acting by immediate Warrant from God. — Thus, they will walk after the Flesh in the Lust of Uncleanness, and despise Government, Presumptuous are they, Self-willed, and not afraid to speak Evil of Dignities, ^‡ And in another passage of Scripture the same sort of [Page 22] Persons are called filthy Dreamers, pretending to some divine Warrant, even for their defi­ling the Flesh, despising Dominion and speaking evil of Dignities. ^*, They pretend God bids them condemn Magistrates and Ministers and all religious or civil Establishments, as a trick of State, and a scheme from beneath to abridge People of their Liberty, &c. ^† And then, what should hinder, if there be Power enough in their Hands, (and they are permitted so to do) to put down others, and set themselves up, as was the case in the famous Instance before mentioned in Munster? There is no degree of this Distemper, but what is Prejudicial to Men and to Society, For, when once Persons get off, from the [Page 23] only Infallible Standard of Faith & Practice, and set up other Rules thereof, they wander, they know not where, and are exposed to all the Delusion & Mischief Imaginable. And as they injure themselves, they always more, or less Injure the Community.

Now, to receive and regard the Revelation of God, which he has made of Truth & Duty, in his Word, is Religion; and tends to the Peace and Health of the State, because it teacheth and directs Men to live Well, to follow Peace with all Men, and Holiness; and Obey the Authority which God has set over them. And lest any should forget their Duty, after they are taught it, put them in Mind to be Subject, says the Scripture. But to pretend unto a Revelation Immediately from God, and to Obey that; this is not Reli­gion: And this is inimical and dangerous to the State, because it gives out such a Rule of Conduct, as Men fancie to have, yea such as those wou'd have it to be, who are govern'd by their own Pride and Ungodly Lusts, so that, with them, any thing, is from God, which they will please to have so; and this will Naturally lead them into a manner of Conduct very baneful to Society, and shew that they are worse than unfriendly to the Health and Good thereof. — Where­fore, I have observed, that 'tis necessary, that [Page 24] both mens Moral and Civil Conduct be govern'd by certain Rules, known Laws, steddy Principles; all well Calculated to keep them in good Decorum; within the bounds of Truth and Equity; and such are the Laws of God in his word, Holy, Just and Good, and sitted to make Men so: They teach and urge all Truth and Honesty, bro­therly Kindness and Beneficence. And what are the good & wholsom Laws of a civil Com­munity, but such as are taken out of the Scrip­tures, or by way of just Consequence derive thence? For, the more general Statutes of the Bible, requiring us, to do Justly, love Mercy & walk Humbly with God, have a kind of par­ticular Explication in the good Laws of the civil State, with the Stamp of civil Authority upon them, which is from God: And with Minatory Penalties Annexed to give the more sensible Force to them, on such, who, thro' their sinful Passion, do need Coercive Methods and Restraints to make them Obe­dient.

AND, it is always the Duty of the civil Legislature to conform to the Word of God, (the great Standard of Truth, and Measure of Right and Wrong) in all their Laws, of however minute Consequence: For, still, all must be designed for, and therefore in their Nature directed to, the good of the whole [Page 25] Community. And therefore, have nothing unwise, unjust and Oppressive in them; even the Laws which order Labour, as well as Mo­ney, for the common Good, should distribute the same in such a proportion as agrees well with Equity. And so all Precepts & Orders with respect to Merchandize & Trade, and the Medium thereof should be in a strict Con­formity to the fundamental Laws of Justice and Equity. This, being the Bottom, on which only the State can safely stand. Yea, in every Act of the Legislature, utmost Care must be had, that there be no Unrighteous­ness and Oppression bor'n with, much less countenanced and encouraged by public Au­thority.

Hence I proceed,

2. To say something of the Government, so necessary to the good of Community.

IN the General, it is such a civil Govern­ment, as is founded in Reason and Scripture, and form'd for the good of the People, the great End of it. It must then be such a Go­vernment and Administration as exists by the will of God; for, the Powers that be (which are lawfull & good) are Ordained of God ^* And therefore, such as Secures and Defends [Page 26] the Rights of the People; the civil Magi­strate being the Minister of God to them for Good ^† for their Benefit. It was not the original Design, nor ever the true design of civil Government to Aggrandize particular men, at the expence of the public Good. But God Exalts some to places of public Authority that they may serve the Com­munity, and be Guardians to the peoples Pro­perty — So then, an Absolute unlimited Monarchy, or any Arbitrary Government which disposes of mens Lives, Liberty, and Estate at pleasure without Law, or Reason cannot be the Government here intended, for that in Nature is unsuitable to the main ends of Government. The great Design of mens coming into Society, and making up one ci­vil Polity, is the preservation of their Pro­perty, which in the state of Nature, they could not Singly, and each one by himself Defend. Now, a meerly Arbitrary Govern­ment, is contrary to this End, and tends di­rectly to the destruction of the Body Politick, the very Result of Tyranny, that is an Exer­cising of Power, beyond Authority, which cannot point at any thing short of the Ruin of the Republic.

NEITHER, can the Government here in­tended, [Page 27] be a levelling Anarchy, which throws the state and all things therein, into Confusi­on: destroying the Distinction of Rulers, and Ruled, doth of course destroy the very foundation of the Peace & Happiness of civil Society; as it is Subversive of it's very Be­ing, and the great end of Government, the Preservation of Property. For, if the di­stinction between some in the place of Power, and others in the place of Subjection, be Dis­solv'd and there be no acknowleg'd Rulers and Officers, how shall the Laws made by consent of the Community for their common Good be executed for that End, or the good of any one individual Member? In the Ex­ercise of Anarchy, Men seem to be dissolving Community it self, and going back to the state of Nature: to do every one what is Right in his own Eyes; which a greatly pri­vileg'd People are often, but too prone unto. As if a Government form'd for Liberty, to the Subjects, gave them a License, to act for themselves abstracted from Relation to Society and without concern for the common Good. Verily, 'tis a Principle near akin to Anarchy, that prompts men in a Community, to act, as Individuals with levelling Designs; for­getting how sacred are the bonds of civil Socie­ty, which they have taken upon them, and objecting against any settled form of Govern­ment [Page 28] at all. For, tho' no particular Form of Government, or Mode of Administration, is precisely determin'd by Reason or Scrip­ture, for all particular Communities; but, this, left rather to be variously determined by the Prudence and Policy of different Kingdoms and civil Polities; according as best suits their particular Circumstances and Interests: Yet, some Form or other is necessary; and in general, It seems, that all civil Govern­ment of the right Stamp, must be agreeable to Scripture and Reason, and so to the Nature and Ends of a civil Community, the Preser­vation of the Lives, Liberties & Estates of all the Members thereof, against the force of Rapine, Injustice & all manner of destructive Violence.

So that, in a word, it may be observed, that in any well modell'd Government, and beneficial Administration of it; there must be known Establish'd good Laws for the Regulation of mens Manners & Security of their whole Property: as well as a wise and upright Legislature, that always hath these things at heart: Also, there must be known acknowleg'd faithful Judges and Officers to put these Laws in due Execution for the good of the Whole, that the People be kept in due Subjection to Rule and Au­thority for their own Benefit. This, is the [Page 29] Government so Essential to the good of Community. The like to which, is the Con­stitution of our own, in this Nation, and Land, and Colony especially.

II. I am to shew, the Importance of both, Religion and Government, subsisting together in a Community, to render it Happy; as also, wherein, the firm Union of these two great Interests, doth consist and appear.

NOW, it is true, there would be the less Need of civil Government, in a Community, in that proportion that Religion and Consci­ence had its due Influence on the Members of it; because in the same degree with that, wou'd be restrain'd all those Lusts and Dis­orders of Men, which civil Government is Ordain'd to Curb: But, considering the Corruption of humane Nature, and the very great Prevalence thereof, (generally speak­ing) as, breaking thro' all the restraints of Religion as it doth; civil Government also, is necessary, and must add, to all those Re­straints, its own checking Reins, to keep mankind in any tolerable Decorum, for the common Good, Peace, and Safety of Society. And the infinitely Wise Supreme Governour of the World, foreseeing what would be the out-breakings of the corrupt Passions of [Page 30] Men, not with standing all the Force of the Religion that exists in this corrupt World, (while such vast Numbers are so lost to a due sense of Virtue and Religion as they are) has out of Compassion to the world influence of civil Government to check and con [...]o [...] the lusts of Men, by coercive Methods; that Pride, Envy, Malice, Unrighteousness and Oppression, &c. might not Ravage through the Earth, and destroy all before them. And as the Authority of civil Rulers is from God, for this very purpose, as saith the Scrip­ture by me Kings Reign and Princes decree Justice, ^‖ So the general Rules and Maxims of their Government in the whole Admini­stration thereof, are to be taken from the Bible, to answer the same Ends, which the Laws of Religion are design'd to do (viz.) to make mankind as they should be, Sober, Just and Good.

But yet, were the whole of this great design to be effected by dint of humane Au­thority, there must of necessity be so much of coercive Means (and constantly used) to keep the Community from being overrun with Disorder, as would render it most Un­happy; for those very disorders supposed to be restrain'd by external Force & Execution [Page 31] of Penalties alone; would argue it so: Wherefore (it seems) that Religion and civil Government both, must have their Existence and Influence together; and both (in the best State that this World is ever found in) but little enough to render Society in any good measure Happy

AND, let what will be said of the difficulty attending civil Government, there is nothing makes more of this, than the Corruption of Men to be governed. Whence come Wars and Fightings, or Brawlings of all kinds of criminal Contentions, but from the Pride and Lusts of Men? ^‖ Their unruly Passions of some kind or other, are a grand Source of all Mischiefs in Community. As these prevail and break out, they necessarily give Distur­bance unto it. So that from hence comes the great Difficulties, which attend the Admini­stration of Government: Wicked Men, the unjust, the contentious, &c. are they who disturb the State, and make Rulers their great-Diffi­culty, and the more of them the worse. For, when the Wicked are multiply'd, Transgression increaseth, ^† and this always increaseth mis­chief to Society. If one Sinner destroyeth much good, as saith the wise Man, ^* many will destroy it, the more. These are the Oc­casion [Page 32] chiefly, of so much more Business at Courts, than otherways, there could be any place for, and of so great a Number of civil Prosecutions & immense Charges arising thence, so Impoverishing to the Country. For, the Law is not made for a righteous Man, to punish him; but for the Lawless and Disobedient, for the Ungodly, and for Sinners, to punish them. ^‖ These perplex Affairs, and Embarrass Things of a public Nature; which cannot go on smoothly, be­cause of their rough & ungovern'd Humors, so that, it is necessary that a Community have Virtue and Religion prevailing in it as well as Government Administred therein, to render it Happy. Indeed, where the one of them exists, and is duly upheld, the other is the more likely to be also; for, they are friendly to one another, in their very Nature; as the Testimony of Israel, and the Thrones of Judgment used to be. — And, as the better Civil Government is, in its Constitution & Administration, the more of Religion there is like to be: So, the more of this, the less Need of civil Laws to Restrain Men from Sin. Thus, as both are Necessary; both do contribute to the good of Community. They tend to make the Subject better, and so to [Page 33] mend the State: For, the Happiness hereof, derives much from the Quality of its Mem­bers. Thus, I have shewn the Importance of their subsisting together in Society; that neither is like to do alone, in the present State of the World.

THERE needs the Sword of the civil Ma­gistrate to execute wrath upon him that doeth Evil ^‖ and will not be Restrained without such a terror to evil Doers. And there needs a good degree of Virtue and Religion, to facilitate Government, and prevent so high a degree of coercive Methods as would keep the State in a perpetual Convulsion. ^†

BUT wherein doth the firm Union of this beneficial Religion and Government in a Community consist and appear?

(1)IN their being mutually Exercised for the Vindicating and Upholding of each other; that they may jointly Answer the general End of both, the good of the whole Community.

THIS now, is certainly according to their Nature, which renders them Friendly to one another; as well as to Society. They cannot justly be supposed Opposite the one to the o­ther, or in their Nature such jarring Interests which Clash, and tend to destroy the public good, and it is strange that any should in their [Page 34] thought, separate what God has Wisely and Mercifully connected for so great and good a Design. Indeed, such a kind of Govern­ment, and Administration, as Militates against Religion; and breaths out slaughter against those who practise it; as in the case of Darius's Decree, against Daniel in a matter, that concerned the Law of his God, ^‖and Saul's spirit for the Disciples of Christ at Damascus, [...] as far from answering the ge­neral end of Government, the good of the People: And therefore is not of God. And so, if there shou'd be a Religion Ad­vanced, which is inimical to civil Authority (as if that was all Usurpation & Imposition) and that sets People a praying against, and [...]laspheming the Rulers: And that teacheth them to resist the Powers that be Ordained of God; and so to refuse rendring either Tri­bate, or Honour to whom, both are due. That cou'd not be a Religion beneficial to Society, any more than it is Right in its self: For, the same Religion which requireth Men to render unto God the things that are God's, doth re­quire them also, to render unto Caesar the things that are Caesars ^†. Yea, let every Soul, (says the Apostle) be subject unto the higher Powers: and that not only for Wrath, [Page 35] thro' fear of Punishment, but for Conscience sake ^*

AND, whatever Religion any have, that doth not teach men to love God and one another, to be peaceable Members of Society, and in their several Places to be beneficial thereto; that doth not make them obedient to the Laws of God, and to lawful Authority, which he hath set over them for their Good, it hath no Divine Stamp upon it, and is not of him. Certainly there is nothing in true Religion, to oppose civil Government. But, is the best Friend to it, of any thing at all, it puts men upon praying Earnestly for Kings, and for all that are in Authority, ^‖and to render Honour, to whom Honour, and Tri­bute to whom Tribute is due: Because they are God's Ministers, and attend continually on this very Thing. ^†

AND, Surely there should be nothing in Government, to hurt Religion: That which God hath Ordained is most friendly unto it, to keep it in Reputation, to protect and sup­port it. Well then, in a word, herein, doth consist the Union between Religion and Go­vernment, so beneficial to Society, that they give Countenance to one another, and so are the more serviceable to that, than either of [Page 36] them could be alone. Religion is directly helpful to Government, and so unto Society, as it makes men walk Orderly and submit to Authority, as it prevents Jarrs and Conten­tions, that are so troublesome to the State, as well as to the Church; and Government is Instrumentally helpful to the Interest of Religion and so unto Society, when the same is exercised under the Awe ot the supreme Judge of Right and Wrong; under the influence of good Principles, with a direct Design to encourage Virtue and universal Righteousness; guarding the Sacred Truths & Precepts of God's Word, his Worship, his Sabbaths, his Institutions, and Ministry, as well from the Criminal Neglect of the Careless, as from the Open Contempt of Wicked Men.

(2) It is also an Influence, and one way of discovery of this Union, When the Civil Ma­gistrate, and Ministers of the Gospel, are mu­tually Engaged to Encourage and Uphold each other, in the due Discharge of their distinct Offices, for the good of the whole Community. Their Example may go far, in giving both Religion and Government a Reputation with the People; as, when they are very Exem­plary in their own personal Conduct, and faithful in their several Offices. And, there­in, are Friendly to one another, to Animate one, the other; to their duty as public Officers, [Page 37] for the common Benefit. It makes well for the People, when Moses and Aaron go together in promoting God's Glory and their Good: And it makes well for them­selves; they go the Stronger, & their Work is the Easier, & the more like to be Success­ful. And here let it be observ'd, that God hath so Ordained; that the Testimony of Israel, and the set Thrones of Judgment, be near Neighbours, and very Friendly to each other, for the public Good.

THEN, let the Ministers of Christ, whose business it is, to preach the Word, and give out the Contents of God's Testimony to Israel, preach it Faithfully to Rules, as well as others, and shew them their duty reveal'd therein. — Let them also very Expresly and Earnestly pray for the Rulers, and by their own example teach the People all obe­dience to them, as well as Prayerfulness for them; yea, press it upon the People to pray for them, who would not then, be so ready to disobey, and murmur against them, did they pray for them under a sense of the Weight which is upon those, Intrusted with the Affairs of civil Government. Also let them Labour to Instil into the People the very Principles of Loyalty and Obedience.

AND, then let these Ministers of State, whom God hath made Keepers and Guar­dians [Page 38] of both Tables of the Law, and hath set on the Thrones of Judgment, especially for Good to the Church, be Friendly to the Ministers of Religion, to Encourage their Heart and Strengthen their Hands in their Work, to Defend and Support them in their Character & Office; and in all proper ways recommend it, to the People, to treat them as the Ambassadors of Christ, to Improve Respect and Maintain them as such, and for this end, see that the People do give them the Recompence and Subsistance which the Gospel Requireth. At least that they make good their civil Contracts with them, and punctually fulfil their Obligations to them, which must needs be as Sacred, as their Obli­gations to be Just to one another, can be so. And surely the failure of Justice and Truth to them, cannot be less Offensive to God, than not to be Just to one another, would be so. Well, the common and ever­lasting Rule of Equity is, that which is alto­gether just, thou shalt follow. ^† And with a special Application of it, in this Case, It is Written, they that preach the Gospel shall live of the Gospel, ^‖ and not be Unwritten, at our pleasure. It cannot be a light Thing then, to Treat them, as the civil Law will not (and [Page 39] ought not) suffer Others to be dealt with. And may the civil Authority quietly & justly quit their Hands of this Matter, without doing all that is properly in their Power to afford Relief in a cause that so much Affects the Interest of Religion among the People as this doth? For, can Ministers apply them­selves most Faithfully and Studiously to their Work without a sufficient Support from the People? if some can possibly do it, to the injury of their Children after them: Others cannot do it even so: But what saith the Scripture to this very purpose? Who goeth a Warfare at his own Charges? And doth not the Law of Nature and Nations, with the Express Statute of Heaven,Declare that Men, orderly called to public Offices, are to be Supported in the Duties thereof, without Charge to themselves. ^* And have not the Rulers a concern in this Matter, to see that it is done, without Exposing Ministers to Dis­serve their own Usefulness to get their own Dues? Doubtless, as certainly so, as that, the set Thrones of Judgment were placed near the Testimony of Israel for the Protection thereof.

AND, how Beautiful in all Ages of the Church, to see the Ministers of State, and Religion mutual Helpers of one another, for [Page 40] the general Good of Society? Without which, both may be the Weaker, and the less Successful.

But to proceed.

III. It is equally Important, and Necessary for the Good of a Community, that the Mem­bers of it, be well United in their Regard both to Religion and Government.

'TIS true, if these Subsist together in a Com­munity, the People will be proportionably United in their Regard to both, as the Influ­ence thereof spreads among them: But yet these are distinct Considerations in this Respect, viz. that true Religion may be generally Professed in, and by a Community; as well as a good civil Government Exist there, and both have some public Countenance and Establishment: And, still there be great Numbers of Individuals, who pay little, or no Regard to either of them; but are con­stantly Rebelling against the Laws of God and the King. Now, where it is so, the State as well as the Church, must of Course, be in a very unhappy Condition. So many disorderly Members to be cured, which una­voidably Wracks the whole Body. But, when the People are generally well United in a true practical Regard, both to the Testimony of Israel, and the Thrones of Judgment, the [Page 41] prevailing Part being under the Influence of virtuous Principles, and in good Subjection to lawful Authority; why then, the Com­munity is very happy, and enjoys great Safe­ty and Tranquility.

So that I observe, Not only should there be a Union of these Two great Interests, actually Subsisting by public Countenance, in a Community; but the Members thereof should be well United in their Regard to both; then it is indeed, as Jerusalem, a City that is compact together: Cemented with Love, and other Social Virtues. This con­tributes vastly to the good of the Whole: For, now in this Case, thô there should be some different Sentiments about the more circumstantial Things in Religion, and Go­vernment also; yet being United in the main essential Things, Love to God, and one another, in a benevolent and peaceable Tem­per, they are happy. — But, on the contrary, how great the Difficulty in Church and Common Wealth, when the Members thereof, are so wide from one another, in what they should be most of all United in; that they can't agree, so much as in mutual Love and Forbearance, and scarcely in the practice of common Justice and Equity, and speaking Truth to, and every one, of his Neighbour, what Jarrs and Confusions will [Page 42] then ensue and arise, and spread into the public Affairs, wherein they, are obliged to be Concerned together? And their Affec­tions being Alienated from one another, Re­ligion is in less Reputation among them, and Government of more difficult and successless Administrations, because their own Conten­tions, rather than Religion and good Order command their Attention and Employ both their Time and Powers. How often is it Observed that men are Prone to act in Civil, as they stand Affected in religious Matters: i. e. Contrarily (opposite to one another) which hurts the public Interest; but a firm United Regard to the Essentials, of both Re­ligion and good Order, would prevent this Mischief.

INDEED, where mens Interest doth ly by themselves, as in many the affairs of Life; there, to have different Sentiments & Modes of Acting don't affect the Public State, don't make any Jarr in, or break upon the Community. What if Husbandmen have different Schemes and Ways of managing their Farms, and yet are profitable to them­selves, and to the Public? Or Merchants have different Methods of keeping their Ac­counts, and all bring out Truth? Why! the public Peace, and Good of the Common­Wealth is not Disturb'd or Injured hereby: [Page 43] But not so, in the public Affairs of Society, wherein the true Interest of the whole Body, doth ly together, and wherein the Members must be jointly Concerned, if they are pro­perly Concerned at all. Here, if they have very different Principles & Schemes of Con­duct; and every one is ready to set up in Opposition to another; this, is very Sub­versive of the Foundations of Society and the Common Good thereof. Here now, a great Division tendeth much to Destruction, If a Kingdom be divided against it self, that Kingdom cannot stand. ^*

SOME perhaps, are not sufficiently aware of this, (viz.) of the ill, and most baneful Consequences of a Division in those Things which are the Life of a Community; nor of the certain Duty of all the Members thereof. However they may differ one from the other in various Matters Prudential and Po­litical; yet must lay utmost Weight upon it, to Agree in every Thing, necessary to the Being of Society! and as far as possible in all Things, conducive to the well Being of it. Wherefore, I have observed the great Im­portance of Peoples being well United in their regard to Religion & Government, so necessary to the great Ends before mentioned. Hence,

[Page 44] IV. I shall somewhat open the Glory, Safety & Happiness, of a People thus Uniting in their Regard to both these.

THERE is nothing sets a People so High as this doth: If they are Rich and Pros­perous, and become Grand in outward Ap­pearance; it is nothing like Religion and good Order, to make them truly honourable: 'Tis Righteousness that exalts a Nation that makes and argues them truly great. And all Power & Policy, without Righteous­ness and Piety, will fail of doing it. If they are a Sinful Nation, a Wicked, Unrighteous, Prophane and Contentious People; that will Debase and Sink them into Contempt: For, Sin is a Reproach to any People. ^† There is no way that a community can be truly great and honourable without Righteousness and good Order; and this must spread thro' the Whole Effectually to Answer the Purpose. The Rulers must be just Men, ruling in the Fear of God, ^* Men of Established Principles, of Virtue and Religion: And the same good Principles must govern the People, ^‡ Then, and then only are they Honourable indeed. This will be their Glory above every Thing else. For, what can so Ennoble a Person, or People, as their Conformity to God the [Page 45] Foundation of Righteousness, Goodness, and all Perfection, in Copying after Him; they have the Essentials of True Glory and Ho­nour. Oh! this true Virtue and Piety doth Brighten and Dignify the Powers of Man; this Inspires him with such Principles of Action, as carry him above the mean, selfish Principles, and Views that govern Earthly and Unsanctify'd Minds, which greatly hurt and dishonour a People. But, these other Principles of true Goodness do make men public Spirited, set for the good of Society in all manner of Ways, not only by their own orderly Life & discreet Management, but by their generous Temper which Commands their Substance, and all their Powers for the public Good, as there is Occasion, & Duty so Requires. Wherefore says the Apostle, look not every man on his own things, but every man also on the things of others, let this Mind be in you, which was also in Christ Jesus ^†. This is Christ-like to be Unselfish, and full of generous Principles of Beneficence for the public Interest; such Principles of true good­ness will dispose Rulers to act above self for God and the good of the People, the very end of Government. It has always been so, [Page 46] that Rulers, are the better Rulers for being good Men, & the civil State always the better and more honourable, for the true Virtue and Piety displayed in their Lives, and blen­ded with their Administrations. How good were Israels Kings in their Government, when good Men? and how bad in their Au­thority, when bad men? and how low did Israel Sink then? it went well or ill with the People, according as their Kings and Rulers were. When the Righteous are in Authority, the people rejoyce, but when the Wicked bear­eth Rule the people Mourn, and are bro't low ^‖.

AND, thus as to the Safety of a People and all the Branches of their Happiness, it is Con­nected with their Obedience. But forever exposed to all manner of Judgments, is a Sinful and Disobedient People; to Wars with their Enemies, unto Pestilence and Scarcity, &c. A Community is in Danger, or Safety, is Happy, or Miserable, much ac­cording to their Behaviour, as such; if wick­edness, very generally prevails among a People, and wink't at by their Rulers; Especially if public Injustice and Wrong be done; this Exposes the Public greatly. But, if all are United in their Regard to Truth, and Right; both Rulers and People, set to [Page 47] please God and promote the Public Good by doing every one the Duty of his Place; then God will make their Enemies to be at peace with them, ^(a) Then he will take away and keep off, raging Sickness, ^(b) Afford them his saving Health, with all manner of Store, ^(c) Then he will be their Defence and Salvation, ^(d) Let Integrity preserve me, ^(e) (says David the King) And this preserveth the Subjects, as well as the Prince: This preserveth and upholdeth Society. God is a Refuge for his People, ^(f) And who can reach them in such an Hiding Place? He is their Rock of De­fence, ^(g) And to what Purpose for the Ene­my to Batter against such a strong Rock, an House of Defence to Save us? ^(h) He is their High Tower, ⁽ⁱ⁾ And what Enemy can Scale such a Tower? If God be for us, who can be against us? ^(k) 'Tis then the greatest Policy of a People to be Honest with God and Man, and Secure the divine Presence with them, which is their Glory, Safety, and Happiness indeed. It is He that giveth Sal­vation unto Kings. See Psal. 144.10. And Prosperity to the Subjects; as it there fol­lows, in a Variety of Instances, both in our [Page 48] Children, & in our Substance, &c. Happy is that People that is in sucb a Case, yea, happy is that People whose God is the Lord. Psal. 144.15.

The APPLICATION follows. And,

FIRST, By way of Inference.

Hence, Learn that one great Bane of Society is mens Ignorance of the Nature of Society, or Unattention to the great Designs thereof.

IF Persons are Ignorant of the Distinction there is between the State of Men; as Indi­viduals, and as Members of Community: If they are insensible of the Bonds of Society, and the sacred Obligations arising thence, to act with unselfish, steddy Views of the com­mon Good: But are ready to separate their own private Interest from that, and so practi­cally Renounce their Relation to the Body Politic; this hurts it greatly. If they Ima­gine, they may seek their own private Good, abstracted from any Regard to the whole Com­munity; or, as if their own particular In­terest must be the Standard by which, to measure the public Good; and hence, frame their Schemes of Conduct to suit them, only, this is Mischievous to Society. For now, when they come to act as Members of So­ciety, [Page 49] the great Question with them is, What is good for me? and what will suit my In­terest? Not what is good for the Community, or proper for them? And this governs their Vote and Conduct; which is a Violation of the duty of Members, a betraying their Trust, and breaking their solemn Bonds. For, at what Time, any particular Members are At­tach'd to their own Interest without Regard to and against the Interest of the whole; they practically break off from the Commu­nity and go back to a state of Nature; thus declaring for that, as Preferable to any other. And now, don't this Principle Naturally tend to Ill? For, each one acting so, (as every one might on the same Principle) would destroy the great ends of Society, and indeed the very Being of it. And this, I suppose upon a just Examination, will be found one great spring of the hurtful Divisions in Church and State. This is what divides a Kingdom & any Community against it self and so De­stroys it.

BUT then further, we hence Learn another great Bane of Society is the want of Virtue and Religion therein. Not only do men hurt Society, when in public Affairs, they act as Individuals; but, and especially when they act as open Transgressors of the divine Law, Indulge themselves in Sin, in Deceit, [Page 50] Dishonesty, Intemperance, Litigiousness, &c. For, Sin is a great and most awful Disorder in the Body Politick. And the more of it in particular Members, the more in the Body, which is weakn'd by the Prevalence of it in them.

AND, from whatever Quarter do come bitter Complaints of the Times, and of the public State of Things; this is truly the grand Source of all our Mischiefs, (viz.) our Sin, our low Regard to Virtue & Religion, & not making Conscience of doing Justly, living So­berly, and Frugally, and walking Humbly with God, and Charitably with one another. 'Tis our casting Contempt on the Gospel and Institutions of Jesus Christ, on his Name, Sabbaths, Ministry, &c. 'Tis our Under­valuing & Abusing our precious Privileges, Civil and Religious, with our Uncharitable Contentions, Divisions, and Murmurings under the highest Liberties of any People upon the Face of the Earth; that so weaken, wound and destroy us: Verily, it is these Things that expose us to Ruin: These are our Sickness, and Threaten our Death.

AGAIN, We Learn hence how much the Attention of a whole Community, should be Awakened to their own Recovery; to seek it in all the Ways and Things so Essential to the good of Society, (viz.) In [Page 51] acting from that unselfish Love, and noble public Spiritedness, which should for ever govern the Members of Society in their various Capacities, & from Principles of solid Virtue in all their Conduct. For, where there is not practical Righteousness among a People, they will be everlastingly Unhappy. And all the Politicks in the World cannot save them: This cannot be Contriv'd, and Righteousness left out of the Scheme. But, vastly great is the Advantage hereof in So­ciety, especially when People are United in their Regard thereunto. This, on the one Hand, will guard against Tyranny, & arbitrary Power in the civil Magistrate; and on the other, against Sedition and Rebellion in the Subject, and so against all those Impious and Unpeaceable Methods of Conduct, which are so prejudicial to the Public.

IF those on the Thrones of Judgment, take their Measures of Government from the Testimony of Israel, that will secure them from lawless Power: And if the People take their Measures of Conduct from the Word of God also, that will Guard them against Disobedience to lawful Authority. And so both will keep their Place, and serve the common Good.

AGAIN, We hence Learn, what a great Blessing to Society is a good Government. [Page 52] One of a happy Constitution, and wisely and faithfully Administred. It has been tho't, that Government in some Respect bad, is better than none. Hence a Monarchy, not without some Tyranny, has been Chosen before Anarchy and Confusion: But, a good Govern­ment, founded in Scripture and Reason, Se­curing to the Subjects all the Privilege which, of Right, & in the Reason of Things, belongs to them: How great a Blessing this? For this is a great Incouragement to Virtue and Religion; the Soul and Life of a happy Society. And thus, it seems to be Expressed in our Text: For, there, are set Thrones of Judgment, the Thrones of the House of David. As much as to say, the Tribes of Israel are justly incouraged to be Religious, to come up to Jerusalem, to the Testimony of Israel, to the Ark of God there, and there to give Thanks to the Name of the Lord, and Worship him according to his Word; because, there, is a good civil Government E­stablished & Exercised for their Protection in the Worship & Service of God. The set Thrones of Judgment, the Thrones of the house of Da­vid: A Government in the Hands of one after God's own Heart, who Loves to Serve the God of Israel Himself, & would have all Israel do so too. — Which Naturally leads me, to another Branch of the Improvement.

[Page 53]SECONDLY, By way of Address and Ex­hortation: And first of all to the Honourable the Governour in Chief, and Deputy-Gover­nour; together with the Worshipful Assistants Of this Colony.

But, before I turn my Discourse directly unto You. — The Vacancy so lately made in the chief Seat of Government, here, by Death; may justly call me, on this public Occasion, to Lament the Loss, we have sustained in the Death of the late HONOURA­BLE GOVERNOR LAW; who, (as it hath been publickly and justly said of Him) was, ‘a Gentleman of a critical Understanding in the Law; and thô not an Eloquent Orator, yet he was a wise Counsellour, and very Judicious, Wary, and Steddy in all his Conduct: As a Governour, he was a hearty Friend to the Rights & Privileges of the Community, and always Steddily pursued that, which appeared to him, to be right in itself and most conducive to the public Good. — Little mov'd by popular Noise, or party Interests, keeping in his mind, a most clear, distinct, and steddy View of the public Affairs, without Involving himself or others into precipi­tant Measures. — He Moderated with his usual Wisdom and Steadiness in the [Page 54] last October Session of the General Assem­bly, which Ended but the day before he was Seised with the Illness that called him hence’.

Thus, he finish'd his public Usefulness and Life together: As it is Written, I have said, Ye are Gods,— But ye shall die like Men, ^*

So, I leave the Dead of precious Memory, and speak unto the Living,— You will then, HONOURED SIRS, suffer the Address agree­able to the Importance of my Subject, and your Station. — You are here upon these Subordinate Thrones of Judgment, and the Government devolv'd on You, is of a Na­ture Weighty enough, to Employ your best Attention, and Engage your utmost Fidelity to the right Administration thereof. — The Seats of civil Authority, are here called, set Thrones of Judgment: You are then to fill these Seats with Judgment, with the Displays of rightful Authority. Oh! how doth the very Epithet, speak your Obligations to do Justice & Judgment, and with the whole Le­gislative Body, to use your utmost Wisdom, to Establish Judgment, Righteousness & Equity among us. — And who knoweth whether Ye are come to the Thrones of Judgment,^† [Page 55] for such a Time as this? So Difficult and Critical as this; wherein there needs so much Penetration and Application to Contrive and Conduct our public Affairs for the best good of the Community. You, will ever think, that any Thing of the Nature of Unrighte­ousness, which seems to have the Countenance of Public Authority will be very Evil in its self, and Prejudicial unto us. And tho' no­thing of this Nature, can be designed by such a Government as this, that we are under; yet if it so happen that things do gradually come to run in a Channel, which unavoidably produceth it in the End; this will be a wrong to the Subject, that will be felt for a great while. For, it always wounds the State very deeply, when its Members Suffer by its own Acts, tho' originally design'd and directed quite another way. Righteousness indeed Exalteth a Nation, ^‖ and never more so, than when it proceeds from the Throne ^† from the set Thrones of Judgment: But Injustice and Wrong, tho' but Obliquely coming from thence, has a very contrary Tendency. You, will therefore Consider that a strict Regard to Righteousness, and a most steddy Conduct in Administration from that Princip1e, is a very Chief and Beneficial Qua­lification [Page 56] in the civil Ruler. The King by Judgment Establisheth the Land. ^‡ And never perhaps did our Land need it more than now when People in various Respects, are got into such an Unquiet and Unsettled Posture.

IN a word, You, will always remember that the Thrones of Judgment, which God hath Set, i.e. Established, and Sets You on; are placed near the Testimony of Israel: In­timating, that from thence You are to form your Measures and fetch your Maxims of Government, and that the Testimony of Israel so nearly Situated to the Thrones of Judgment, (Especially, under a Christian Dispensation) is to be Defended and Protected by You in the great Interest thereof at all Times.

IN the next place, shall I turn me to the Honourable House of Representatives.

Gentlemen, who are now Chosen, into this Legislative Court. You have also, a kind of Seat on the Subordinate Thrones of Judgment, as, you are concern'd in the Re­solves, and Acts, which may go hence under the Stamp and Sanction of public Autho­rity. — And now to discharge your Trusts you are to look directly to the ends Of Go­vernment, [Page 57] the Honour of your great Em­ployer, under whom; and the good of the People for whom, you Act; and Endeavour to the utmost of your Power that the way to this be prepared by Righteousness and Mercy; by which the Throne it self is Up­held and Established. ^*. And which is so Essential to all good Government.

IT lyeth very much with you, to discoun­tenance Injustice and all Immorality and Prophaness, Idleness and Sloth, and every way wherein, men are Injuring themselves and the Public. — And in so critical a Day as this, which needs the wisest Heads to deliver us from threatn'd Mischiefs; let Integrity as well as Wisdom guide you, ^† I am far from Suggesting any Schemes of your Conduct, in the management of public Affairs; but this, I may obsrve to You, that the Sacred Rules of Justice and Truth, must be strictly Adhered to, in all You do; and no Policies to be admitted, which Mili­tate against a Thing so Sacred as Equity.

IF the Affair of our Paper Currency, &c. come under Your Consideration, let nothing be Transacted by You; but what the Eter­nal Rules of Righteousness and Goodness, will Vindicate You in.

[Page 58]Now then we have in the great divine Law-Book this Important Statute of Hea­ven, Enacted, Written, and Signed as follows,

Ye shall do no Unrighteousness, in Judgment, in Mete-yard, in Weight, or in Measure. Just Balances, just Weights—shall ye have: I AM THE LORD YOUR GOD.

DEUS REX.^*

THIS is one great and infallible Rule of Your Conduct: Fix your Eyes upon it, keep it in your View, and feel the weight of it upon your Hearts, and let the public Re­solves and Acts shew the Influence thereof. Thus Solemnly is it, Enacted, Exhibited, and Sign'd by GOD himself, the Lord our Law­giver and our King.

AND, see the Connection here, as if in one Breath the Lord Spake to the Judges, and the Merchants and every One, ye shall do no Unrighteousness in Judgment, in Mete­yard, in Weight, nor any other Way. But Just Balances, and Weights; s) Just Laws, and Rules and a Just Medium shall ye have: The Lord hath decreed and said it, and who then shall not take Notice of it? And again, [Page 59] it is written, that which is altogether Just shalt thou follow, that thou mayest Live and Inherit the Land ^{‖ †}. Here you see, the very Life as well as the Substance of a People, as continued to them in Mercy, depends up­on their being Just and Righteous; and this as Sacred as what is Moral and of Eternal Obligation.

AND, how can the civil Legislature be Clear, if the public Credit, a thing so Sacred as the Faith of a Community, be in the Course of Things most uncertain, which must expose People to Injure, & be Injured? The Currant Money with the Merchant used to be a stable Thing, and has the Sanction of Scripture upon it as such, ^* that People knew what they had, and what to do with it, to answer their Occasions without Injustice to others, or Wrong to themselves. And should not the Currant Money of a Colony be so too? If our Weights and Measures are lessened by long use or worn away a little in Time, they should be bro't to the Standard and made strictly Just that People may not be Wrong'd nor do Unjustly in Buying and Selling. And why should not our Paper­Medium that is sunk away much, be some way bro't to Truth, that we may no lo­nger [Page 60] be wrong'd by it? Or can there be found no Standard of Justice in this Matter, that poor Orphans and Others be not turn'd off, with one Half of their Righteous Dues? Verily the Cry of these and other the Op­ressed will be heard from on High. And, Oh! Let their Cause be heard below, and Consider'd well on the Thrones, and Seats of Judgment here, before it is too late; to have all Right and Well, for a hearing at the Bar of Judgment hereafter. It will surely be the Honour and Safety of the Go­vernment in all Things, to do Justly and to love Mercy, that Superior Example, as from the Thrones of Judgment may in its happy Influence spread far & wide; that Judgment every where may run down as Waters, as freely & as plentifully, and Righteousness as a mighty Stream that is not easily stopped. You will also be continued Patrons to the College; and laudably Ambitious to promote Learning so Useful in Church and State.

IN the next Place, What shall I hint to my Fathers and Brethren in the Ministry? Surely, it becomes Us, in Regard to the Na­ture and Design of our Office especially, to shew all just Concern for the Promotion of that Religion and good Order so Essential to the Good of Society.

[Page 61]A Religion which not only Teacheth, that there is A GOD whom as men, we are ca­pable of Knowing and Enjoying; and whom we are Everlastingly Obliged to Love and Serve, — And as fallen Men we have bro­ken over the natural Obligations unto this: And that now, there are these Corruptions in our Nature as render us Unworthy of God, and Obnoxious to his Resentments for Ever. — But, a Religion, that also Teach­eth, that there is A SAVIOUR provided for us, that JESUS CHRIST the Son and Messenger of God is this Saviour, and the only Redeemer of Man. — A Religion that Instructs us in the Method of Salvation by Him, thro' his Perfect Obedience and Pro­pitiatory Sacrifice; the only sufficient Righ­teousness for us, and compleatly Effectual unto the Salvation of all that Believe.— A Reli­gion, that opens the Way of mens Obtaining this Faith which is Saving, by the Tes­timony of God, concerning his Son, and the Influence of the Holy Spirit, which alone Applys the Word, Especially, the Word Preached for this End. — A Religion, that Exhibits the Encouragement and War­rant for Faith in Christ; not from any Thing in our selves, but from the Grace of the Gospel, the Word of a God Inviting us to come to Christ not with standing all our Sins [Page 62] and Unworthiness, that we may be Saved from our Sins, the Guilt, the Filth, the Power and Fruits thereof. —

MOREOVER, A Religion, that Enforceth all the Moral Obligations to Virtue and Holiness with some New Sanctions, and Motives peculiar to a Gospel State, which the Wisdom and Goodness of God hath Given, in the New Testament for that End.

And, now my Brethren, to promote such a Religion, as Forms Men for God and So­ciety, is to serve both the Interest of the Church and the State also; for, the more Truly and Practically Religious, men are, the more Orderly in the State. This then let us do, and labour in, Spend and be Spent, in this Service, for the Good of Souls and of Society. — In the mean Time keeping well our own Vineyard, looking well to the State of our own Souls; seeing to it, that we are the Subjects of the Religion which we rightly Preach to others, and that we Live and Shine in all the Exercises of it; as Exam­ples unto others, more and more bright and worthly of Imitation: That the latter part of our Day may be the Brightest, and our Sun Set, not in a Cloud, but in the Dawn of Eternal Day.

[Page 63]TO CONCLUDE,

Let all this Assembly Know Assuredly, that they must all be Subject unto the Laws of God, to the Religion of Jesus Christ; unto whose Tribunal We are all Accountable, and must give Account. — And now to the Care of our own Souls, let us add all just Concern for the Prosperity of the Church and the State. And Earnestly Pray for the Peace of Jerusalem: For they shall prosper that Love thee. Say we then every one of us, Peace be within thy Walls, and Prosperity within thy Palaces.

AMEN