will not be so in another Farthermore he must be one whom neither Flattery nor Bâ—iâ—ery may be able to remove out of his way Deut. 16. 19 Thou shalt not wrest Judgment thou shalt not Respect Persons neither take a Gift and hence he must be one who hates both Ambition and Covetousness Exod. 18. 21 Hating Covetousness which word signiâ—ies a Greedy Desire and is applicable to both the fore cited Vices for if these Rule him he will never be a just Ruler Finally he must be one who prefers the publick Benefit above all private and separate Interests whatsoever Every man in his place owes himself to the good of the whole and if he doth not so devote himself he is unjust and he who either to advance himself or to be Revenged on another will push on Injurious Laws or pervert the true Intention of such as are in Force is an unjust man and he who is under the influence of a Narrow Spirit will be ready to do so as occasion offers Nor is this Justice to be lookt upon as separate from the Fear of God but as influenced and maintained by it He therefore that Ruleth in the Fear of God is one who Acknowledgeth God to be his Soveraign and carries in his heart an Awful Fear of him who owns his Commission to be from him and expects ere long to be called to give in an Account of his managing of it which maketh him to study in all things to please him and to be afraid of doing any thing that will provoke him And accordingly he is a Student in the Law of God and Meditates in iâ— Day and Night making it the Rule into which he ultimately resolves all that he doth in his place We find that in the Old Law the King was to write a Copy of it with his own hand and to make use of it at all times Deut. 17. 18 19. If he hath any thing to do in the making of Laws he will consult a good Conscience and what may be pleasing of God and will be far from framing mischief by a Law And if he be to execuâ—e any Laws of men he will not dare to give a judgment for such an one as directly Crosseth the Command of God but counts it ipso facto void and his Conscience acquitted of his Oath Yea the Fear of God will make him not â—o think himself Lawless nor dare to bear witness by Laws and Penalties against sins in others which he countenanceth and encourageth by living in the Practise of himself But to use utmost endeavours that his own life may be an exemplification of Obedience and others may leaâ—n by Him what a Veneration he hath for the Laws that are enacted for the good of Man-kind In a word he is one that will take care to promote Piety as well as Honesty among men and do his utmost that the true Religion may be countenanced and established and that all Ungodliness as well as Unrighteousness may have a due Testimony born against it at all times So he resolves Psal 75. 10. all the horns of the wicked also will I cut off but the horns of the righteous shall be exalted It then follows that we enquire of what great moment or consequence it is that these should be such and there is a threefold respect in which the high importance of it is â—o be discovered by us I. In respect to the Glory of God Civil Rulers are Gods Viâ—egerents here upon earth hence they are somâ—imes honoured with the tiâ—le of Gods Psal 82 6. I have said ye are Gods Government is Gods Ordinance and those that are Vested with it however mediately introduced into it have their rightâ—ul authoâ—ity from him Prov. 8. 15 16. By me Kings Reign and Princes Decree Justice By me Princes Rule and Nobles even all the Judges of the Earth and they that are from him should be for him and ought to seek the Honour of him who is King of Kings and Lord of Lords which they only then do when they manage their whole Interest and Power with a Design for his Glory accordingly manage themselves in all their Ministrations by the Statutes of his Kingdom which none will ever do but they that are Just Ruling in the Fear of God Righteousness and Religion flourishing in these will be as a Torch on an Hill whose Light and Influence will be vastly extensive every one will be advantaged to see their good works and to Glorifie God for and in them Their very Example will have the force of a Law in it and win many by a powerful Attraction to the avoiding of sin and practising of Righteousness They will be a good Copy that many will be ambitious to write after and their faithful Administrations will render them a Terror â—o Evil Doers and an Encouragement to them that do well which will advance the very â—nd of Government Whereas the Evil Deportment and Ill Management of Rulers who are unjust and void of the Fear of God is an open scandal and of a more pernicious tendency than the wickedness of others inasmuch as their Example is a discouragement to them that are well disposed and animates those that are set in their heaâ—ts for iniquity and they are thereby emboldned to shew their heads and to declare their sin as Sodom hence that Remark of the Psalmist Psal 12. 8. â—he wicked walk on every side when the viâ—est men are exalted Those that would â—ear their Testimony against Impiety and Debauchery are frownâ—d on and negâ—ected and such as would Nourish them are Countenanced and either good Laws to suppress them are not provided or they are laid by as things Obsolete and of no Service and thus all Abominations come in upon a People as a Flood and the Name of God is wofully dishonoured by this means and hereupon the last and most excellent end of Government comes to be frustrated and what is there that we can conceive to be of greater weight than this if this be lost the Glory of such a people is gone 2 In regard to the weal of the People over whom they Rule A People are not made for Rulers But Rulers for a People It is indeed an Honour which God puts upon some above others when he takes them from among the People and sets them up to Rule over them but it is for the Peoples sake and the Civil felicity of them is the next end of Civil Policy and the happiness of Rulers is bound up with theirs in it Nor can any wise men in authority think themselves happy in the Misery of their Subjects to whom they either are or should be as Children are to to their Fathers We have the Benefit of Government expressed 1. Tim. 2 2. a quiet Life and a peacable in all Godliness and honesty and it lies espeâ—ialy with Rulers under God to make a People Happy or Miserable When men can injoy their Liberties and Rights without molestation or oppression
Persons they ought to introduce it they would either Please GOD or Consult their own and their Peoples Welfare Such a Character we find is given in our Text and we may suppose David intended for an Instance of it The words are Introduced with greatest solemnity to give them the deeper impression on the hearts of those that read them and are concerned in them They are the words of David whom God had exalted to the Government over His People Israel and instructed in his Duty who was Gods own Anointed by an Extraordinary calling And they are his Last words Probably not that he ever spake but some of his dying words and the lâ—st that he uttered by a Peculiar Prophetical Inspiration they were not his own words but such as the Spirit of God dictated to him and spake by him whereof he was only the Instrument of their being committed to record They therfore came out of the Mouth of the God and Rock of Israel and surely there must be unspeakable Importance in words Ushered in with so Majestical a Preface I might here tell you the divers readings occasioned by the curt expression of the Hebrew Text but I shall not spend time in it since the general current of Interpreters runs the same way with our Translation And I need but Briefly acquaint you that the import or sense of the words is variously understood some apply them to God himself and accordingly read the words as a continued description of him he that Ruleth just men that ruleth men to fear God Others apply them to Christ as tâ—pified by David and take them to be a Prophesy of his Mediatorial Kingdom and then tâ—ey â—ead it shall be â—ust ruling the fear of God i. e. Divine Instituted worship pointing to the abrogating of the legal and bringing in of the Gospel administrations but then the Type also must be respected at leâ—st â—nder a shadow and so they suppose that Davids Typical Government is represented Others take them according to the sense of our Translaâ—ion not to be a prediâ—â—ion but a precept giving us to understand what manner of persons such are required to be by the Divine Mandate and that it was left as a Rule to them who should succeed In the words there are two things to be observed 1 The Subjeâ—t spoken of He that Ruleth over men He that ruleth The word Imports one that hath any Dominion right or authority over either Persons or things and is here applicable to all those degrees of men that have any maâ—k of Authority upon them whether the King as Supream or any Ministers under him under what Character or title soever Over men the word Adam is frequently used to express the Commonalty or People that are to be Governed but howâ—â—er there iâ— or ought to be a vast difference between the Government of Men and Beasts though some Brutish men may deserve to bâ— treated as Brutes Man is a Reasonable Creature and of the same order of being with them that Goveâ—n him and ought to be managed accordingly 2. The Duty incumbent on such an one He must be Just Ruling in the Fear of God Some suppose that the double Office of the Civil Magistrate is here pointed at who is Custos utriusque Tabâ—â—ae who is to maintain Justice towards men Piety towards God Others suppose the latter Expression to be Exegetical to the former Just i. e One that makes Conscience to observe and keep to the Rule of Rightâ— ousness in all his Administrations he ought not to Exert his Power Illimitedly and Arbitrarily but in Conformiâ—y to the Law of God and the Light of Nature for Gods Honour and the promâ—â—ing of the common benefit of those over whom he bears Authority And hence Râ—ling in the Fear of God And if he doth not so he cannot be Just and by the Fear of God we may either understand an holy Reverential Fear entertained in his heart which must Govern him or else he will never Rule well For though every good man will not make a good Ruler yet it is sâ—arce to be believed that a man will Acquit this Office well without Piety Or else it may be taken Metonimically for the Rules of Gods Word and those particular Precepts which direct men how to carry themselves in every Station which are therefore called the Fear of God because they serve rightly to Regulate our Fear of him Where it is said he must it doth not suppose that all who have such Authority with them do so Rule woful experience too frequently proves the contrary but that it is their Duty and a matter of great Importance for them to attend it Hence DOCTRINE It is of highest Consequence that Civil Rulers should be Just Men and such as Rule in the Fear of God Where shall we find any one Text in Scripture Uâ—hered in more remarkably than this I may not â—arry here to draw out this Character in its full dimensions and give it all its Colours but must only make some brief Glances Civil Rulers are all such as are in the exercise of a rightful Authority over others These do not all of them stand in one equal Rank nor are alike influential into Government There are Supream and Subordinate Powers and of these also there are some who have a Legislative others an Executive Power in their Hands which two though they may sometimes meet in the same persons yet are in themselves things of a different Nature There are Superiour Magistrates in Provinces and such as are of Council with them and Assembly men the Representatives of the People There are Judges in Courts Superious and Inferiour Justices of the Peace in their several Precincts and in each of these Orders there Resides a measure of Authority Now that all these may be Just it is firstly reqâ—ired that they have a Principle of Moral Honesty in them and Swaying of them that they Love Righteousness and Hate Iniquity that they be Men of Truth Exod. 18. 21. for every man will act in hiâ— Relation according to the Pâ—inciple that Ruler in him so that an Unrighteous man will be an Unrighteous Ruler so far as he hath an Opportunity They must also be acquainted with the Rules of Righteousness they must know what is Just and what is Unjust be Ablâ— mâ—n Exod. 18. 21. For though men may know and not do yet without Knowledge the Mind cannot be good Ignorance is a Foundation â—or Error and will likely produce it when the man applies himself to act and if he do right at any time it is but by guess which is a very poor Commendation Again he must be one that respects the Cause and not the persons in all â—is Administrations Deut. 1. 17. Ye shall noâ— respect Persons in Judgment c. iâ— his Affections Oversway his Judgment at any time they will be a crooked Liass that will turn him ouâ— of the way and that shall be Justice in one mans case which
is a great Priviledge to be secured from being hurt by any but our selves but let Charter Privileges be never so Excellent Good Rulers only can make us Happy under them and if they are not so we suffer notwithstanding Here then you are told what qualities are to be eyed in those whom you fix your Choise upon Whatsoever other Rules discretion may point to be observed in this affair yet these must always be of the Quorum It is true there are none without their failings nor can we expect that the best of men will never do amiss but yet the Best are to be preferred as they that will do iâ— sâ—ldomest and never of design They that Fear God will be afraid wilfully to hurt men they that are just will do justice that caâ— wrong none This is it which advantageth all other gifts whether natural or acquiâ—ed to be truely serviceable to the promoting of the wâ—lâ—â—re of a People without this the more that men have of these they aâ—â— so much the more advantaged to do 〈◊〉 There is no misery greater or less 〈◊〉 than what men foolishly bring on themsâ—lves and none will be equally blamed â—oâ—â—â— aâ— tâ—ey who were the guilty occasions of it or more deserve it Chuse such men and then you may expect to be so Governâ—d if you desire that Hâ—liness and Righteousness may be promoted and encouraged this iâ— the best stroak that you can give to iâ— if you have a mind that Prophaneness and Debaâ—châ—ry shoâ—ld take place and bear all down here is the readiest way for it And if you will keep to the Rule prâ—scribed in our Tâ—xt â—eware of being misguided by Special Favour Briâ—ery or Faction When Persons shall be crowded in because they are our Friends or have gaineâ— a room in our affections without any respecâ— to their meetness out what our blind passions judge of or that they may havâ— a way to support themselves by the Governâ—ment it is easy to tell what is to be expected When places of Trust in Governmenâ— are bought and sold and he shall have theâ— that will give most for them we may welâ— conâ—lude that such a People are bought and sold too and must only serve to make a good Market of When a People are divided into Factions Just and Wise and good Men are renounced not thought worthy to be made use of because they favour not the Party that can sway and such as are hoâ—ly zealous for the design are counted meerly by that zeal sufficiently qualified and to be of all most worthy this will not pâ—omote the Publick Good but only gain to the one side a little more of advantage to do hurt 2 Let me humbly offer this as a Copy for all that either are or may be in place of Rule to Wâ—ite after Allow me the â—iberty to say this from GOD that by whatâ—oever Titles of Excellent Honourable or Worâ—hipful you are known you not only Rule â—nder such as are your Superiors on Earth unto whom you are accountable for what you do but under GOD also who is your Great SOVERAIGN Your Authority is from Him and ought therefore to be for Him else will you be found false to your Trust You Rule over His Subjects and that not only upon a common account as the whole World is His Kingdom but one more Special as the People under your Watch are the Subjects of His GOSPEL KINGDOM if you do that which is Right to them He will be Pleased but if you should do otherwise their APPEAL is open to Him and there is a COURT that will be called wherein their CAUSE shall be Heard and Adjusted Be you entreated to measure all your â—dministration by this Râ—lâ— Do all justly and in the fear of God This is the way to be Blessings in your places and to be the Blessed of the Lord. By this course you will make your people an happy people and you your selves shall be Established Thus shall you pull down a blessing on your own heads and upon the Land you dwell iâ— This is the way to be the Repairers of breaches and the Restorers of paths to dwell in To this end be entreated to take care that Religion may Flourish the True Fear oâ— GOD and Right Administration of His Ordinances may be Promoted and Secured that Righteousness may be done for men and that Iniquity which defiles a Land and pullâ— down Wrath may be Purged away that Drunkenness and Swearing Fornication and Sabbath-Prophanation and whatsoever hastens the Calamity of a Professing People may be duâ—ly boâ—n Witness against Let this be your Sincere Unbâ—assed Aim in all that you do Carry this with you let it Rule in the making of Laws let the Word of GOD be consulted and the Common Utility of the Subject be designed For though there be not a Body of Civil Laws drawn up in the Scriptures to which every Polâ—ity is to be confined yet there are sufficient general directions Rules to be gathered from thence which may Regulate in this Affair Take heed of any Sinister Aims in whatsoever Laws do pass Laws made do strengthen a particular separate Interest never did Good but Hurt to a Body-Politick that which may serve the present turn may in a little time prove more Mischievous than ever it was Advantageous Remember you cannot Repeal such Laws when you will or when you have advanced a design with them Look then forward to the after Issues It will be no small Aggravation of our Trouble to be Wounded with a Shaft of our own making Look for Changes in a World of Mutability and lay in as far as innocent Prudence may direct for your Own and your Peoples Safety Keep to this also in all your Administration or Application of Laws Maintain a good Conscience in it and let the Fear of God and a Principle of Justice make you 〈◊〉 lay aside all Sinister Respects Let not Persons but Things Sway you in all your Dispensations and when the case is the same let the same sentence proceed from â—ou let neither Riches nor Poverty turn the Scale neither Friendship nor Enmity Spoil the Sentence Take no Gift in secret to stop or Pervert Justice nor misapply your power to take private or personal Revenge When Cases are plain do not obscure them and when they are dubious Search them out and let not flattery or Impudence prevail over you but take his advice in 2. Chron 16. 9. Thus shall you do in the fear of the Lord faithfully and with a perfect heart Deal couragiously and the Lord shall be with the good Remember the cause is Gods and he will have the calling of it over again where he will either applaud your fidelity or condemn your unfaithfulness Do so also in your Exemplary conversation Do not do that your selves which you ought in Duty and oath to punish in others Embolden not wicked men to transgress by your example and to excuse themselves upon your account That Man who Will Violate the Laws which He is to Rule by will soon neglect to Execâ—â—â— them on others and bring reproach on himself where he doth 3 Let it afford matter of Instruction â—â— us all Are these the Eminent Qualifications of good Rulers it is no small concern that we have in this affair It tells us that we ought Earnestly to Pray to God that we may have such always and we pray for our selves when we so do Whatsoever other influence we may have into the appointment of those that are to Govern us there is none that can hinder us of this but our selves God Over-rules the Lâ—t he Determines the Hearts of men and he can make men after his own Heart he Presides over every Election and if we can prevail with him by importunate Prayer our business is done It is one of the Blessings that he will be sought unto for by the House of Israel It calls us to be thankful to him for such when he bestows them upon us God â—ot a little displays his kindness to a people when it is thus and expects their gratitude to him for so Comprehensive a Mercy there is nothing will sooner lose 〈◊〉 〈◊〉 benefit than Ingratitude Let us Encourage them that are such and that by 〈◊〉 Cheerful acknowledgment of them Contentation under them and candid Interpretation of them We are Governed by men of like infirmitis with ourselves wonder not if sometimes they discover something of them but when we know that their cordial endeavours are to do that which is right and promote oâ—r peacable and Godly Living let thiâ— please us And beware of Murmurings GOD will not take it well of us and can easily let us know a difference and it is an Observation that seldom misseth That they who are most addicted to are soonest weary of Changes In a Word let us beware lest we provoke an Holy and Jealous God to anger so as to give us men of another Spirit to Rule over us or to withdraw His Spirit from them that do and leave them to do things inconvenient Evil Rulers and the Male-Administrations of good ones are punishments which GOD doth inflict on a people that have provoked him to Anger against them GOD gave Saul to Israel in his Wrath and he left David to Number the people because His Anger was kindled against Israel If we Apostatise from GOD and grow weary of his ways he knows how to Scourge us after this manner and hath not seldom done so by his people on such occasions But if we be a people Fearing GOD and Keeping of His Commandments He will Delight in us to Bless us and to do us Good and to give us Rulers after his own Prescription Just Men and Ruling â—n the Fear of God FINIS