THE great God that formed all things, and that preſerveth them all, is Lord of all. He hath prepared his throne in the heavens, and his kingdom ruleth over all. He doth according to his will in the army of heaven, and among the inhabitants of the earth. He is the moſt high, that ruleth in the kingdom of men, and giveth it to whomſoever he will. The inſpired Pſalmiſt informs us, That promotion cometh neither from the eaſt, nor from the weſt, nor from the ſouth. But God is the judge: He putteth down one, and ſetteth up another, Pſal. 75. 6, 7. Aſa king of Judah being put down by death, Jehoſhaphat his ſon is ſet up, and ſucceedeth him in the throne; this we may ſee in the cloſe of the foregoing chapter, and in the firſt verſe of the chapter before us. As it was with the prieſts of old, concerning whom we are told in Heb. 7. 23. And they truly were many prieſts, becauſe they were not ſuffered to continue by reaſon of death; So it is reſpecting civil rulers of what denomination ſoever: they have their predeceſſors and their ſucceſſors. Jehoſhaphat had three that went before him, and fifteen that followed after him in the kingdom of Judah. In the hiſtory of him, there are ſeveral things worthy our notice & obſervation. The firſt thing we have an account of upon his acceſſion to the throne in his father's ſtead is, His ſtrengthening himſelf againſt Iſrael, ver. 1. againſt the king and people of Iſrael: Thus wiſe and prudent was he. He did not live ſecurely and in a defenceleſs poſture, and ſo as to become an eaſie prey to thoſe that ſhould at any time come out againſt him. But he took care to be in a poſture of defence, and to maintain his own dominions. He placed forces in all the fenced cities of Judah, and ſet garriſons in the land of Judah, and in the cities of Ephraim, which Aſa his father had taken, as in ver. 2. Now follows the words of my text, in which we have Jehoſhaphat's piety acknowleged and declared, or his religious reign ſpoken of to his praiſe. Alſo the Lord's rewarding the ſame ſeveral ways. But more particularly in theſe words we may obſerve,

1. Jehoſhaphat's PIETY. He was a man of true piety, of pure and undefiled religion. This character don't belong to all that ſit upon Thrones, and that ſway the Scepter; neither have we the like account given of all the other Kings of Judah. All that rule over men are not men of religion; but He was. We are told ver. 3. He walked in the firſt ways of his father David. David was a man after God's own heart, 1 Sam. 13. 14. It is ſpoken of him to his ſingular honour after his death, that his heart was perfect with the Lord his God. And that he did that which was right in the eyes of the Lord, and turned not aſide from any thing that he commanded him all the days of his life, ſave only in the matter of Uriah the Hittite, Kings 15. 3, 5. David's ways (in the general) we find highly commended in the ſcriptures, and ſet up as a ſtandard. See 2 King. 14. 3. 16. 2. 18. 3. Not David but Aſa, was the father of Jehoſhaphat. So that inſtead of he walked in the firſt ways of his father David, it ſeems moſt proper to read thus; He walked in the ways of David, and his father's firſt ways. Aſa's firſt ways were more exemplary, than thoſe towards the latter end of his time; as may be ſeen in the hiſtory of him in the three foregoing chapters. Jehoſhaphat followed David and his father Aſa, wherein they followed God. He did not imitate his father in what was amiſs in him, towards the cloſe of his life. 'Tis good to be cautious (ſays one) Henry in loc. in following the beſt men, leſt we ſtep aſide after them. Tho' it be commendable to walk in the way of good men, and keep the paths of the righteous; to imitate them in their goodneſs; yet it is not ſo to imitate them in their failings and imperfections.

Furthermore, We are told in ver. 3. And ſought not unto Baalim. And in ver. 4. But ſought to the Lord God of his father, & walked in his commandments, and not after the doings of Iſrael. He complyed with that command in Matt. 4. 10. Thou ſhalt worſhip the thy God, and him only ſhalt thou ſerve. He was not chargeable with idol worſhip; with worſhipping heatheniſh or falſe Gods. It is ſaid of him, That he ſought not unto Baalim. We read frequently of Baal and Baalim in the ſcripture. Baal ſignifies Lord; and Baalim is plural, and ſignifies Lords. The falſe Gods of the adjoyning nations, tho' they were diverſe, yet Baal was a name common to moſt of them. Now theſe he abhorred, he paid no religious homage and adoration to them. He did not acknowledge theſe, or own any dependance on them. He did not make his addreſſes to theſe, but prayed to and worſhipped the portion of Jacob, who is not like them. He ſought to the Lord God of his father; he worſhipped and ſerved the living and true God. He walked in his commandments, and not after the doings of Iſrael. We are told in Judges 2. 11. And the children of Iſrael did evil in the fight of the Lord, and ſerved Baalim, and they forſook the Lord God of their fathers, which brought them out of the land of Egypt and followed other gods, of the gods of the people that were round about them, and bowed themſelves unto them, and provoked the Lord to anger. They worſhipped the golden calves which Jeroboam made and ſet up, 1 Kings 12. 28, 29, 30. But now Jehoſhaphat did not diſregard the commandments of God as Iſrael did, nor do after their doings: No; he worſhipped the true God according to his own inſtitution. He reverenced the divine law, and endeavoured to make others conform to it: He reformed the worſhip of God; he took away the high places, and groves out of Judah, where they worſhip'd their idols; as in the latter part of the 6th. ver.

Once more it is ſaid in the 6th ver. That his heart was lift up in the ways of the Lord. His religion was real; He was ſincere and hearty in his obedience. His heart was inlarged in the ſervice of God. Pſal. 119. 32. He was encouraged by the favour of God, the reſpect and affection of his people, in the ſervice of God. He was vigorous & active therein; fervent in ſpirit ſerving the Lord. His heart was lifted up above diſcouragements and difficulties in the way of his duty. He was courageous and reſolute in the ways of the Lord. Thus did king Jehoſhaphat's piety ſhine. In the words before us we may obſerve.

2. God's rewarding him for his piety. God will not only gloriouſly reward his faithful ſervants in the world to come, (Rev. 2. 10) but he is pleaſed to encourage them in his ſervice, and graciouſly reward them here. The Pſalmiſt faith concerning the commandments or righteous judgments of God, in Pſal. 19. 11. In keeping of them there is great reward.

It is ſaid concerning Jehoſhaphat in the text, That the Lord was with him becauſe be walked &c. ver. 3. and then in ver. 5. Therefore the Lord ſtabliſhed the kingdom in his hand, and all Judah brought to Jehoſhaphat preſents, and he had riches and honour in abundance. Jehoſhaphat was happy in the favour of God, and his gracious preſence with him: God did not rend the kingdom from him, but ſtabliſhed it in his hand. He intereſted him in the affections of his people: they gave him preſents in token of their reſpect and ſubjection to him. He had riches and honour in abundance. Now tho' theſe things prove a ſnare to ſome, yet they did not to him. They were not improved by him, as fewel to the fire of his luſts, but as oyl to the wheels of his obedience, as we are aſſured in the laſt words of the text: And his heart was lifted up in the ways of the Lord.

The ſubject is evidently copious, and the words would admit of much more to be ſpoken from them, than the time will now allow of. I ſhall therefore mention only ſome things which are to be gathered from theſe words.

And the firſt Obſervation or Doctrine from them ſhall be this, viz.

DOCT. I. That it is to be ſpoken to the honour of ſome civil rulers, that they are truly religious; that they worſhip and ſerve the true and living God only, and walk in the ways of their pious predeceſſors, and imitate them in thoſe things wherein they have been exemplary.

Here are three Heads, or Propoſitions, which I ſhall ſay ſomething to diſtinctly.

PROP. I. There are ſome among men, that, according to divine inſtitution and appointment, are civil rulers.

PROP. II. Some of theſe, are truly religious; they worſhip and ſerve the true and living God only, and walk in the ways of their pious predeceſſors, and imitate them in thoſe things wherein they have been exemplary.

PROP. III and laſtly. This is to the praiſe and honour of theſe civil rulers of whom it is to be ſpoken.

Something briefly to each of theſe in their order.

PROP. I. There are ſome among men, that according to divine inſtitution and appointment are civil rulers.

Jehoſhaphat was ſuch a civil ruler: He was king of Judah. David alſo, ſpoken of in the text. And Aſa the father of Jehoſhaphat whom the text hath ſome reference to. Theſe, and many others we have an account of in the ſacred ſcriptures, were civil rulers among their people.

God the ſupream ruler, hath for wiſe and good ends appointed civil government among men. Rulers and ruled are diſtinctions of his making: This we may ſee in Rom. • 3. begin. Civil government is burdenſome: this is too great a burden to lie upon the ſhoulders of one man. It is needful therefore that more than one, be concerned and employed in it. Agreeable to this are the words of Moſes unto Iſrael, in Deut. 1. 9. I am not able to bear you my ſelf alone. And in the 12 and 13 verſes, How can I my ſelf alone bear your cumbrance and your burden &c.: Take ye wiſe men &c, and I will make them rulers over you. There are rulers of diverſe denominations. We read of the King as ſupream, and of Governors as ſent by him, 1 Pet. 2 13, 14. Of Counſellors, of Judges, and the like. According to the differing forms of government among men, ſo there are perſons of differing denominations in the ſtate, each of which have differing buſineſs aſſigned them, which it concerns them faithfully to attend. This is ſo plain, that I ſhall ſay no more here, for the confirmation of this Propoſition, but ſhall proceed to conſider the ſecond.

PROP. II. Some of theſe are truly religious; they worſhip and ſerve the true and living God only, and walk in the ways of their pious predeceſſors, and imitate them in thoſe things wherein they have been exemplary.

Tho' all the kings of Judah were not truly religious, yet Jehoſhaphat was ſo • ; as appears from the text and ſome other accounts given us of him in the chapter in which my text is, and in the 18, 19, & 20 chapters of this book. He walked in the ways of David, and in the firſt ways of his father Aſa: He ſought •• t to Baalim, but ſought to the Lord God of his father, and walked in his commandments, and not after the doings of Iſrael; his heart was li • t up in the ways of the Lord. He was a good king; he abhorred idols, and did not worſhip falſe gods as others, both ruler and ruled did. No; he worſhipped the true God, and attended his inſtitutions: He walked in his commandments: He yielded obedience, ſincere, univerſal, and perſevering obedience to God moſt high. Indeed he had his failings and infirmities, as all good men have, yet his heart was engaged and enlarged in the ſervice of God, and he reverenced the divine law in its latitude; he ruled in the fear of God, and endeavoured a compliance with his duty in his exalted ſtation. He imitated his pious predeceſſors wherein they were exemplary to him. And as he was religious himſelf, ſo he took meaſures to make his people ſo. He took care to root out idolatry from among them. He took away the high places and groves out of Judah, ver. 6. He ſent his princes and with them levites and prieſts to teach in the cities of Judah; to teach the people in the truth and their duty. And theſe taught the people, as you may ſee in the 7, 8, & 9 verſes of the chapter before us. Again we are told, that he brought the people back unto the Lord God of their fathers, that he ſet Judges in the land, and gave them a ſolemn charge to judge between man and man righteouſly, and in the fear of the Lord; to adminiſter juſtice impartially and faithfully, as we may ſee in chap. 19. Thus religious was he in his reign over Judah.

And as it was thus with him, ſo it is with ſome others that rule over men▪ they are found as they ſhould be, juſt, and ruling in the fear of God, 2 Sam. 23. 3. David was a good ruler: His ways are ſpoken of in the general as a pattern; as hath been already hinted. He was a worſhipper of the true God; he was a man of prayer; he ſought God's favour with his whole heart; he walked in his commandments; he did that which was right in the eyes of the Lord, and turned not aſide from any thing that he commanded him, all the days of his life, ſave only in the matter of Uriah the Hittite: fore-cited 1 Kings 15. 5. But tho' ſome civil rulers are good, yet others are wicked, Prov. 28. 15. Some are rulers of Sodom, Iſa. 1. 10. Some are charged with idolatry; they don't acknowlege the true God, neither are they obedient to him. It is ſome only in civil authority that may be ſaid conſcientiouſly to conform to the precepts of God, and to the examples that they have had for their imitation; and thoſe that have done thus are worthy of applauſe and commendation; which makes my way to the laſt Propoſition.

PROP. III. This is to the praiſe and honour of thoſe civil rulers of whom it is to be ſpoken.

Religion cordially embraced, and diſcovered in the life, reflects honour upon thoſe who enter upon a religious courſe, and continue evidently therein. To this purpoſe we may read in Prov. 4. 89. Exalt her and ſhe ſhall promote thee, ſhe ſhall bring thee to honour, when thou doſt embrace her; ſhe ſhall give to thine head an ornament of grace, a crown of glory ſhall ſhe deliver thee. Such as honour God, he will honour, whilſt they that deſpiſe him ſhall be lightly eſteemed. Virtue and piety are dignifying whereever they are conſpicuous. Men are wont to praiſe others when they do well. We are aſſured in Prov. 14. 34. That righteouſneſs exalteth a nation, but ſin is a reproach to any people. Such as have the fear of God in their hearts, governing and influencing their lives, are eſteemed and honoured by them that know their worth. The righteous is more excellent than his neighbour: and the religious man eſteems him ſo, and doth him honour. The good man is ſpoken of in Pſal. 15. 4. as one, In whoſe eyes a vile perſon is contemned, but be honours them that fear the Lord. Yea religion and virtue awe the ungodly, and oblige them to pay reſpect thereto, and to reverence ſuch as appear juſt & holy. Mar. 6. 20. For Herod feared John, knowing him to be a juſt man and an holy.

This adds to the greatneſs of thoſe that are in civil authority, and that ſet in the higheſt ſeat of it. This increaſeth the glory of the throne, and the honour of him that ſits upon it. This that is ſpoken of Jehoſhaphat king of Judah in the text, is ſpoken to his praiſe: The account here is dignifying and honourable. And ſure it is, when this comes into the character of any in civil rule among men, it is enobling, and ſerves to increaſe the worth of ſuch, and to render them the more honourable in the ſight of the people. But I ſhall proceed no further in the confirmation of the Doctrine, but ſhall now make ſome improvement of it, before I proceed to a ſecond Obſervation.

USE I. What we have heard tells us, That when the reverſe of this is to be truly ſaid of any in civil authority, it is very reproachful and diſhonourable.

If religion when found in the powers that be, adds much to their greatneſs and honour, it follows that where this is evidently wanting in thoſe in civil authority, it is reproachful, and tends very much to the diſhonour of ſuch. Irreligion, a contempt of God and his laws, appearing in ſuch, invites contempt from all thoughtful obſervers. How reproachful are thoſe words in Iſai. 1. 10.—Ye rulers of Sodom—What a ſhame is it when great men think the ſervice of the true and great God below them, and ſo refuſe to engage in it? And when they bow down to idols, and humble themſelves? as ſome ſuch are ſaid to do, Iſai. 2. 9. How reproachful is it to any, and eſpecially to rulers, who are obliged in their exalted ſtation to be exemplary to thoſe of an inferiour rank, to have it ſaid of them, Having a form of godlineſs, but denying the power of it? How diſhonourable is it to that civil Ruler to whom it may be truly ſaid, as the prophet Eliſha did to Ahab, Thou haſt ſold thy ſelf to work evil in the ſight of the Lord? 1 Kings 21. 20.

USE. II. See we hence, One motive to thoſe in civil authority, to be truly religious; and worſhip and ſerve the only true and living God, and walk in the ways of their pious predeceſſors, and imitate them in thoſe things wherein they were exemplary.

This will render them honourable, and occaſion their being ſpoken in the praiſe of. I don't ſay that this is the only motive, or the main inducement to this; neither ſhould rulers or others do what they do in religion, like the Scribes and Phariſees to be ſeen of men, and look no higher. But yet both rulers and others ſhould improve the conſideration of it, to excite them to be truly religious, inaſmuch as this is one argument which the holy Ghoſt in the ſcriptures makes mention of, to ſtir men up to a compliance with their duty. It is needful that ſuch be truly religious, in order to their own ſafety and happineſs: It is needful in order to their being publick bleſſings, in order to their doing of the duties of their ſeveral ſtations, and in order to their being ſerviceable by their example. The examples that are ſet by thoſe in civil authority, are wont to be influential on thoſe over whom they are. See for this Jer. 44. 17. Evil examples ſet by thoſe in civil authority, are like to be followed by many. On the other hand, when rulers are remarkably religious, this hath a noble tendency to make their people ſo, to reſtrain them from vice, and form them to virtue. Theſe and other conſiderations there are to move thoſe in civil authority to be religious. And this which is mentioned in the doctrine, is not unworthy the conſideration of ſuch. Honour is indeed due to ſuch, and it ſhould be given unto them. Fear God, honour the king, 1 Pet. 2. 17. Now the more religious they are, the more honourable they are, and the more likely to have reſpect paid them, and honour done them by others.

And now, having been (beyond my expectation) deſired to ſtand in this desk at this time, and to ſpeak to this numerous audience on this occaſion; it will not (I conclude) be look'd upon as improper for me to apply my ſelf to ſeveral orders of men among us, ſome of which are here preſent before the Lord.

And the ſubject I have been upon, leads me to addreſs my ſelf in the firſt place to our civil rulers of one denomination and another. And will all theſe be perſwaded, vigorouſly to endeavour to be of the number of thoſe civil rulers, of whom it may be truly ſpoken to their honour as in the doctrine? to abhor idolatry and falſe worſhip, and to honour the true God, is the way to be honoured by him; to deſpiſe him is the way to be lightly eſteemed: Thus we are told in 1 Sam. 2. 30. For them that honour me I will honour, and they that deſpiſe me ſhall be lightly eſteemed. To be truly religious, to walk in all the commandments and ordinances of the Lord blameleſs, and to imitate pious predeceſſors wherein they were exemplary; among many other advantages of it, this is one, namely, It is the way to be honourably and reſpectfully mentioned and ſpoken of. Now ſince this character is ſo honourable, let all our civil rulers be ambitious to have it juſtly given of them.

And inaſmuch as the honourable perſon mentioned in my text, was chief in the government of Judah, and ſince by the favour of God and the King, Your Excellency is chief in the government of this Province, it will not be offenſive, but rather acceptable, I preſume, to have this royal pattern recommended to you, for your imitation.

The laws of God, the rules of religion are all holy juſt and good; they are admirably ſuited to advance the glory of God the great law-giver, and the intereſt of men, both high and low, rich and poor, bond and free, both ſingly and collectively conſidered: conformity to them are therefore highly reaſonable.

There is nothing that doth more dignify even the chief ruler of a people, than unaffected piety, and undiſguiſed religion; than a due acknowlegement of the true God, and a giving to him the glory that is due unto his name; than for ſuch to diſcover a juſt abhorrence of prophaneſs and unſcriptural worſhip, a due reſpect to all God's commandments, and a conſcientious and preſerving obedience to them. What more commendable than for ſuch to walk in the ways of David, and to imitate pious predeceſſors in thoſe things wherein they have been exemplary? And we truſt that it will be your Excellency's ambition to brighten your character in this way, yet more and more.

There are alſo, ſome other things beſides thoſe ſpoken of in the words of my text, in the reign of this pious king, that have been already hinted, that are worthy your conſideration and imitation. As now: His concern and care to have his people well taught and inſtructed; as in the 7, 8, and 9 verſes of the chapter: and to have them alſo protected and defended; as may be ſeen in the latter end of the chapter.

Again, he was exemplary in his concern for the reformation of his people, and his bringing them back unto the Lord God of their fathers, from whom they had gone aſtray.

Again, he took care that controverſies that aroſe among them might be rightly decided, and that juſtice might be done among them, and that with eaſe to his ſubjects. He ſet judges in the land throughout all the cities of Judah, city by city; and theſe he ſolemnly charged &c. Theſe things are to be ſeen in the 19th chapter. And may your care, Excellent Sir, appear on all occaſions, and your authority and influence be diſcovered from time to time about theſe things, and all others belonging to your exalted ſtation, the tendency of which, may be to the honour of God and the king, the promoting of religion, the reformation, peace and proſperity of this people, your own peace and comfort both living & dying, and a bleſſed memory after death.

And now in the next place I might ſay, that the Doctrine before us, is improvable by thoſe concerned in the Election of this day, for their direction in the choice of Councillors. If it be ſo much to the honour of civil rulers to be truly religious, it is plain that no little reſpect is to be had to mens religious character in the choice of them into places of government. If men are not truly religious, little great or good is to be expected from them; if men don't fear God, they are not like duly to regard men. Indeed a good inclination and diſpoſition is not the only needful qualification of a Councellor, but in order to a man's being an honourable Councellor, as was Joſeph of Arimathea, he muſt be a man of knowlege & underſtanding, of wiſdom, prudence, courage and reſolution, of truth, ſteadineſs, loyalty and the like. Due care ſhould be taken, not to introduce unqualified or irreligious perſons into ſo great a truſt, but ſuch whom you have reaſon to hope will act up to their dignity, and ſteadily proſecute all proper meaſures conducive to the honour of God and the King, to bring us back to the God of our fathers, to further religion and virtue among us, the welfare and proſperity of this people. This is reaſonably expected from you; and your unanimity herein will be honourable, and diſcover you to be fathers to your Country, and under a becoming concern for the publick good.

I may now proceed to apply my ſelf to my reverend fathers and brethren in the miniſtry, to ſtir up their pure minds by way of remembrance: You know, that it concerns us, above all men, to be truly religious, that when we have preached unto others, we our ſelves may not be caſt-aways; our intereſt, our honour, oblige us to be ſo. What man ſo contemptible as an irreligious miniſter▪ one evidently ſo? Such a one is odious to God, and the world. Such wound religion greatly, they encourage and embolden ſinners in their evil ways; they ſhame and grieve the ſaints, highly offend God, and bring men to abhor the offering of the Lord. Theſe were the ſad fruits of the ſin of the ſons of Eli, 1 Sam. 2. 17. The guilt of ſuch, and the danger they are in, are very great: Such build up and ſtrengthen the kingdom of darkneſs inſtead of battering of it down, as they are by their office obliged to do. Our buſineſs is eſpecially with the ſouls of men, and with theirs peculiarly that are committed to our care, and we ſhould willingly ſpend and be ſpent for them. Our work is to promote the ſpiritual and eternal intereſt of men; therefore to uſe our earneſt and unwearied endeavours to make them truly religious. Are we not the lights of the world, and the ſalt of the earth? Should we not inſtruct men in the truth as it is in Jeſus? We are to preach the word; what we deliver to our people ſhould be that which we have firſt received of the Lord; yea we muſt not ſhun declaring the whole counſel of God. We ſhould be afraid of being found blind guides; therefore ſhould give our ſelves to reading, meditation and prayer, that our minds may be ſtored with right apprehenſions of things, that ſo theſe may be communicated to our hearers for their advantage. Falſe and dangerous doctrines are what are carefully to be avoided by us. Moreover it concerns us to know how to behave our ſelves in the houſe of God, to improve our talents, our ſeaſons and opportunities to further the good of the precious ſouls that are committed to our care. We ſhould magnify our office, and give none occaſion to deſpiſe us; we ſhould give no offence in any thing, that the miniſtry be not blamed. It concerns us to be examples to the believer, in word, in converſation, in charity, in faith, in purity. In the whole of our work we muſt have an eye to the glory of God, the good of ſouls; and lay out our ſelves for the converſion of ſinners, and the edification of ſaints.

And ſhould we not remember, that we are ſet for the defence of the Goſpel, and that we are oblig'd to be valiant for the truth? And is there not occaſion to bear in mind that charge, and ſhould we not carefully comply with it, Lay hands ſuddenly on no man? We ſhould not raſhly introduce into the miniſtry, the ignorant, the erroneous, the immoral, & the imprudent.

Moreover, Should we not be men of prayer? much, earneſt, and perſevering therein: Not only for our ſelves, but others alſo; and particularly for our civivil Rulers, however denominated or diſtinguiſhed. For Kings and for all that are in authority, that we may lead quiet and peaceable lives in all godlineſs and honeſty. Are we not obliged to put our people in mind, to be ſubject to principalities and powers, to obey magiſtrates, yea to be ready to every good work? Our obligation to this we may ſee in Tit. 3. 1. Should we not excite them to render to Caeſar the things that are Caeſar's, and to God the things that are God's?

In fine, it concerns us to take heed to the miniſtry that we have received in the Lord that we fulfill it, The time of ſome of us, is almoſt at an end, of all of us, is ſhortning continually, and after death is the judgment. It concerns us therefore to be diligent, induſtrious and faithful in our Lord's buſineſs, in expectation of his coming, and as ever we would have it ſaid unto us by him, Well done good and faithful ſervants, enter ye into the joy of your Lord.

I ſhall now apply my ſelf briefly and more generally, to the People of this Land; and ſo finiſh this Doctrine.

And what I have to offer ſhall be in a way of Counſel or Exhortation. O endeavour to become a reformed and truly religious People. To be truly religious is not only the duty of civil Rulers, and the honour of thoſe of them that are ſo; but it is incumbent on thoſe that are under them, and will be an honour to ſuch as comply with it. The exhortation is not needleſs. It is undeniable that we need to be reformed. There is evidently much that is irregular among us, and the diſpenſations of God in his Providence towards us beſpeak this. Let us then amend our ways and doings that have not been right; and endeavour to become a truly religious People. Our fathers came into this Land on a religious account. See we then to it, that we are not regardleſs of that (even pure and undefiled religion) which they were ſo concerned about, and were at ſuch charge, and underwent ſo many difficulties and hardſhips, that they might enjoy. Verily our being a truly religious People will be pleaſing to God, and for his honour and glory: It will be alſo honourable to us. But if we are ſtill a ſinful People▪ this will be reproachful to us. According to that in Prov. 14. 34. forementioned. Righteouſneſs exalteth a nation, but ſin is a reproach to any people. Religion is our life, Deut 32. 47. and the revival of it will be our glory. This will engage the gracious preſence of God with us, and will be rewarded with the ſmiles of God upon us. He will be with us if we are with him, 2 Chron. 15. 2. This will render us formidable to thoſe round about us. We read in the 10th. ver. of our context, And the fear of the Lord fell upon all the kingdoms of the lands that were round about Judah, ſo that they made no war with Jehoſhaphat. But if we will not be reformed by what God hath done to reclaim us, and will yet walk contrary to him, may we not expect that he will yet walk contrary to us, and puniſh us yet ſeven times for our ſins? According to that in Lev. 26. 23, 24. Yea if men carry irreligiouſly, will they not expoſe themſelves to puniſhments from men? Civil rulers will be obliged to take notice of them, and to bear teſtimony againſt their evil conduct. To this purpoſe we may read in Rom. 13. 4. But if thou do that which is evil be afraid, for he beareth not the ſword in vain, for he is the miniſter of God, a revenger to execute wrath upon him th •• doeth evil.

Let this People then endeavour to ſee and be convinced of the neceſſity and advantage of this; and the diſadvantage of a non-compliance with this Exhortation; and endeavour a due improvement of divine ordinances and providences, to further the ſame. And let us humbly, earneſtly, and perſeveringly implore the plentiful effuſions of the Spirit of grace, which are needful in order hereunto. Let every one take care of himſelf reſpecting theſe things, and conſider how he is obliged in his place and relations to further them in others, and ſee to it that he doth not neglect his duty.

May we return unfeignedly to God from whom we have departed! Know and ſerve the God of our fathers with a perfect heart and a willing mind! And may we follow the good examples we have for our imitation upon record in the holy ſcriptures, and thoſe of our predeceſſors in this Land! Yea let our ambition to be truly religious be excited by thoſe ſhining paterns of piety and religion, which are yet (thro' grace) to be obſerved among us.

And I may add, Let none remain under deep ſecurity in their ſins, & unconcerned about being truly religious, whilſt there are ſo many in ſeveral Towns diſcovering their great concern about the ſtate of their ſouls, and are asking that all-concerning Queſtion, What muſt I do to be ſaved?

But, this is all I ſhall ſay under the firſt Doctrine. The time will allow of but little more than mentioning thoſe that are yet to be ſpoken to.

DOCT. II. When thoſe in civil authority are truly religious, God is won't to be with them, and to eſtabliſh them in their authority.

When civil rulers are truly religious, when they duly acknowlege God, and pay thoſe regards to him that are due to him from them; when they walk in his commandments, & imitate thoſe that have done ſo before them; when they put honour upon his governing authority, by a hearty univerſal & perſevering obedience to his perceptive will: God is won't graciouſly to reward their fidelity; ſignally to own & bleſs them. Was it not thus with Jehoſhaphat? And the Lord was with Jehoſhaphat becauſe &c. therefore the Lord ſtabliſhed the kingdom in his hand. The Lord was with him. This is a comprehenſive expreſſion; and denotes the gracious and favourable preſence of God with him, and ſo is incluſive of all that is good and deſireable here. The Lord be with you! is a very extenſive wiſh; abundance of good is comprehended in it. We read frequently of God's being with men both ſingly & collectively conſidered. Now this is an excellent prayer when made for others, and it is a very deſireable aſſertion where we find it concerning any; as we do here in the text. If God be with men in the ſenſe of the text, he is alſo for them? And if God be for them, who can be againſt them. If God be graciouſly and favourably preſent with men, they are in the way to be protected, ſupported, guided, directed, aſſiſted, quickned, encouraged & comforted: they are in the way to be bleſſed, and made bleſſings. Pious civil rulers, are won't to have God with them. Hear ye me Aſa, the Lord is with you whilſt you are with him, 2 Chron. 15. 2. forementioned. Such we find frequently ſpoken of as thus favoured of God. Wo • ul are the conſequences of God's departing from or forſaking of men; and of thoſe in civil authority: But very deſireable is the condition of thoſe with whom God is. And that he is won't to be with ſuch as I have been ſpeaking of, we may read further in what is ſaid concerning that good King Hezekiah, in 2 King. 18. 7. And the Lord was with him, and be proſpered whitherſoever he went forth. And as God is wont to be with ſuch, or to be gracious to them many ways, ſo he is wont particularly to eſtabliſh them in their authority. Thoſe that are ſtabliſhed ſtrengthn'd and ſettled in religion & virtue, and that walk in God's commandments, he is wont to confirm and continue in their exalted ſtations. Thus it was with Jehoſhaphat. Therefore the Lord ſtabliſhed the kingdom in his band. They ſtand firm (faith Mr. Henry) who have the preſence of God with them. Such are not wont preſently to be put down when ſet up by God. Indeed thoſe are unfit and unworthy to rule over men, who are not willing that God ſhould rule over them; and thoſe are ſometimes rejected by God. Such as are irreligious and diſobedient, God in his Providence rends the kingdom from, and don't ſuffer them long to rule. See the words of Samuel to Saul, 1 Sam▪ 15. 23, & 28.—Becauſe thou haſt rejected the word of the Lord, the Lord hath alſo rejected thee from being king. And Samuel ſaid unto him, the Lord hath rent the kingdom of Iſrael from thee this day, and hath given it to a neighbour of thine that is better than thou. Indeed, it is God's dominion only that is Everlaſting. Civil rulers, the higheſt and beſt of them, muſt not always continue by reaſon of death. And ſuch as ſerve their generation according to the will of God, as David that religious king did, muſt like him fall aſleep. They muſt die, and be removed from their places of dignity and publick truſt. Act. 13. 36. For David after he had ſerved his own generation by the will of God, fell on ſleep, and was laid unto his fathers, and ſaw corruption. Theſe, tho' called Gods, yet are but men, they are mortal, as well as other men. Pſal. 82. 6, 7. I have ſaid, ye are gods, and all of you are children of the moſt high. But ye ſhall die like men, and fall like one of the princes. But notwithſtanding this, ſuch as ſtand in awe of God, and of his law, and conſcienciouſly comply with it, and endeavour to anſwer the juſt expectations of God and men; ſuch as do their duty conſidered as rulers of this and that order and dignity; ſuch are wont to ſtand firm and unmoved; they are not wont preſently to be put down from their ſeats. Such as are obedient to God, and faithful to the cauſe of God, and the intereſt of his people; ſuch as don't miſuſe their power, betray their truſt, nor ſacrifice the publick to a private intereſt, but put on, and wear righteouſneſs as their Garments; as are a refuge for the oppreſſed, and a terror to the evil doer; theſe are wont to be eſtabliſhed in their authority.

I paſs now to ſome brief Improvement of this Doctrine.

USE. I. What we have heard looks favourably upon that people whoſe rulers are truly religious.

Thoſe perſons that are truly religious, don't deſire to be ſo alone, but are deſirous that others ſhould be ſo alſo. The honour of God, and the good of others, is what they are concerned for, and they are diſpoſed to comply with the divine will which is conducive hereto. Civil rulers that are truly religious, are diſpoſed to ſet good examples before their people, and to attend the divine will, in their reſpective ſtations, which is ſo adapted to promote the intereſts of men: They are inclined to ſmile upon the vertuous, and to praiſe and encourage thoſe that do well, and to be a terror to evil doers. And if God is won't to be with ſuch, and to eſtabliſh them in their authority, this gives to thoſe that are under them an hopeful proſpect that ſuch will be great and laſting bleſſings to them.

USE. II. This Doctrine teaches us the great encouragement thoſe in civil authority, have to be truly religious; to reſpect all the commandments of God, and to attend conſcienciouſly what is incumbent on them in their differing places in the Government that they are ſet in.

But this ſhall ſuffice for the ſecond Doctrine. I proceed now to a third.

DOCT. III. That ſome in the civil Government, thro' the favour of God, and manifeſt reſpect & obedience of the people, have riches and honour in abundance.

This I think is fairly to be gathered from the fifth verſe. And all Judah brought to Jehoſhaphat preſents, and he had riches and honour in abundance. Jehoſhaphat was happy in the favour of God, in his ſignally owning and bleſſing of him; as hath been already obſerved from thoſe words, And the Lord was with Jehoſhaphat: And thoſe, Therefore the Lord ſtabliſhed the kingdom in his hand. The favour of God towards him is here alſo to be obſerved, in the intereſt that he gave him in the affections of his people, and in the obedience that they yielded to him as God's miniſter to them for good: both they & others did him abundant honour, and thro' the over-ruling Providence of God, he had riches as well as honour in abundance. We are told that all Judah brought to Jehoſhaphat preſents In acknowledgment of his ſending preachers among them Henry in loc.. As ſubjects in thoſe times and places uſed to do to their Kings, as a token of their reſpect & ſubjection to them Poole in loc. It is ſaid of Saul, That they deſpiſed him, and brought him no preſents. But of Solomon it is ſaid, 1 King. 10. 25. And they brought every man his preſent, veſſels of ſilver and veſſels of gold &c. And concerning Hezekiah we are told, in 2 Chron. 32. 23. And many brought gifts unto the Lord to Jeruſalem, and preſents to Hezekiah king of Judah, ſo that he was magnified in the ſight of all nations from thenceforth. Some rulers are highly eſteemed by their people, and their reſpect is manifeſted, both in word and action, in all the cuſtomary ways of diſcovering of it. Reſpect and honour are due to thoſe in civil authority, and are to be given them for the ſake of their office; and it is likely to be greatly increaſed by the due execution of it, and in this, they are to be obeyed, and, are wont to have great honour done them by their people, by their ſubjection to them herein. Yea, ſome there are, whom God is pleaſed to reward not only with abundant honour, but with riches alſo in abundance. Tribute is due to ſuch, and a good Government is wont to be honourably ſupported. It is highly reaſonable that good rulers in the ſtate, ſuch as make a buſineſs of diſcharging what God and men juſtly expect from them in their reſpective places, that attend continually upon this very thing, ſhould be well rewarded by the publick for their good ſervices. Rom. 13. 6. For for this cauſe pay you tribute, for they are God's miniſters, attending continually upon this very thing. A ſmall matter is not ſufficient to ſupport the dignity of their poſts. And God ſometimes remarkably rewards the piety and fidelity of ſome in civil authority with great riches. An inſtance of this we have in the text. All that I ſhall add here is this, that it is worthy of our ſerious obſervation, what is ſpoken of wiſdom, or religion in the purity and power of it, Prov. 3. 16. Length of days is in her right hand: and in her left hand riches and honour.

All the Improvement that I ſhall make of this Obſervation ſhall be in this one Inference.

Learn we from hence, How greatly ſome civil rulers are obliged to lay out themſelves in their reſpective places, for the glory of God, and the good of his people. If it be as hath been ſaid, this Inference is juſt and natural. But this makes my way to the laſt Doctrine.

DOCT. IV. and laſt. That ſome in civil authority, who have riches and honour in abundance, have their hearts lift up in the ways of the Lord.

This honourable account is to be given of ſome ſuch, but not of all. Riches and honour in abundance, proves to many an hindrance in the ways of the Lord, an occaſion of pride, ſecurity and ſenſuality, but it had a quite contrary effect upon Jehoſhaphat. This abundance was oyl to the wheels of his obedience; and the more he had of the wealth of this world, the more was his heart lifted up in the ways of the Lord. He brought his heart to his work, and lift up his heart in it. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in ſpirit, ſerving the Lord. He was bold and reſolute in the ways of God, and went on with courage. His heart was lifted up above all diſcouragements and difficulties that were in the way of his duty Henry in loc.

Indeed we make nothing of our religion and the ſervice of God, if we don't make heart-work of it, if we don't heartily engage in it. And ſome there are in civil authority, who are devoted to God's fear, and that may ſay with the royal Pſalmiſt, as in Pſal. 16. 2. O my ſoul, thou haſt ſaid unto the Lord, Thou art my Lord. Pſal. 116. 16. O Lord truly I am thy ſervant. They conſider the multitude and greatneſs of divine favours and benefits to them, and are deſirous to know what they ſhall do in a way of return to God for them all: Their enquiry is that in ver. 12. of the juſt now mentioned Pſalm, What ſhall I render to the Lord for all his benefits towards me? They ſee themſelves obliged to do what they can for God, who hath done ſo much for them; they are encouraged, and their hearts are enlarged in the ſervice of God. They are inclined to God's teſtimonies, and they are the more reſolved by divine grace and help to be rich towards God, and to bring what glory they can to the name of God, who hath put ſuch honour upon them, and given them riches and honour in abundance. They endeavour from hence to be the better Chriſtians, and the better Rulers. But this ſhall ſuffice here.

And now, from what hath been ſaid,

1. We may ſee what the Lord of all, the God of all grace, and the giver of every good gift, doth for ſome of the children of men. He ſets ſome above others. Some he advances to poſts of honour and ſervice. He is with and eſtabliſheth them in their authority; he gives them riches and honour in abundance, and an heart to honour and ſerve him, with the more readineſs, reſolution and chearfulneſs. He fortifies ſome againſt the temptations of a proſperous ſtate and exalted condition in the world, and makes them ſhining patterns and examples to others. How admirable is this grace of God, and how worthy a thankful acknowlegement is this from the receivers of ſuch grace, and the obſervers of the ſame?

2. This Doctrine teacheth civil rulers what their ambition ſhould be; even to be truly engaged in the ſervice of God, and to have their hearts lift up in the ways of the Lord; how they ſhould improve the diſtinguiſhing favours of God to them, the riches and honour that in his providence he grants them, even to the enlarging their hearts in running the way of his commandments. Thoſe in civil authority ſhould be ambitious of writing after this fair copy. God juſtly expects no ſmall revenue of glory from ſuch whom he hath ſo obliged. He is ſurely a critical obſerver of ſuch. Pſal. 82. 1. God ſtandeth in the congregation of the mighty; he judgeth among the gods. And ſuch muſt e're long be called away out of the world to give up their account to him: And happy they who when they have a proſpect of death and judgment as night unto them, are able to look backward with comfort and ſatisfaction, and forward with joy: Who are able with king Hezekiah to ſay, as in 2 Kin. 20. 3. I beſeech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight.

Thus have I ſaid ſomething from, and (I hope) agreable to, the words of my text, after my poor, imperfect manner.

So many of my reverend fathers and brethren have gone before me in this ſervice, that there is but little room left to offer any thing proper to the preſent occaſion without repetition at leaſt of the ſame thing. I have therefore omitted many things that I might have mentioned; and ſhall add no more but an earneſt addreſs to this whole People, both rulers and ruled.

Let us all be deeply ſenſible, and thoroughly convinced of the neceſſity and utility of our being truly religious, and on the other hand, of the evil, danger, manifeſt unprofitableneſs, and manifold diſadvantages of our being irreligious, or only formaliſts in religion; and let us be concerned to have our hearts ſound in God's ſtatutes. Let our aim and endeavour be, to be really, perſonally, and relatively good. Let us not ſeek unto Baalim, but let us know and acknowlege, worſhip and obey, the living and true God, the God of our fathers, with a perfect heart and a willing mind; and walk in all his commandments and ordinances blameleſs. Let us imitate CHRIST our great pattern, walk in the ways of pious Predeceſſors, and imitate the graces and vertues of the Saints and People of God upon record in the ſacred pages, and of our forefathers in this Land. If we do thus, may we not hope, to have God with us, as he was with our fathers, and that he will not leave us nor forſake us, but eſtabliſh us an holy people to himſelf? If we return to the Almighty, ſhall we not be built up, and have the Lord our God nigh unto us in all that we call upon him for? I conclude with that in Pſal. 85. 9. 12. Surely his ſalvation is nigh to them that fear him, that glory may dwell in our land. Yea the Lord ſhall give that which is good, and our land ſhall yield her increaſe.