THough these Words have no Dependence on the Context, nor Coherence with it; yet they have a secret Aspect on, and a tacit Regard to a sup­posed Truth, which is the Basis on which they are built, and the hidden Source and Spring, from whence they flow and issue; to wit,

That Noble Principle which Nature hath imprinted on Mankind, with Characters as legible, as indelible, viz. That every man should, and every wise and good man [Page 8]will desire and endeavour to promote the Honour, Safety, and Welfare of his Native Countrey, the Nation of which he is a Member: For,

As the first and greatest Law of Nature is, to love our selves, to preserve our Being, and to advance our own Well-being, the Second is like unto it; to love our Countrey, and pro­mote its Happiness; and for our Brethren, and Companions sake, to seek its good, Psal. 122.8, 9.

And this being supposed as a Sulstratum, the Text di­rects the Method, and the Means, in and by which that End may be attained, viz. by following after Righteousness, and avoiding, preventing, and suppressing Sin to the ut­most of our power, both in our selves and others; for Righ­teousness exalts a Nation; but Sin is a Reproach to any Peo­ple.

Which Divine Aphorism contains an excellent and infal­lible Receipt, and Direction, for the Health of the Body Politick; prescribed by the ablest and the wisest State-Physician, who acceptably begg'd, and successfully obtain'd his Skill from God himself, 1 Kings 3.9, 10, 11.

And to render it as intelligible and practicable, and my Discourse upon it as suitable and seasonable as I can, to the present Occasion; I will

• First, Set the Parts of the Text in their due Order.
• Secondly, Explain them briefly in that Order.
• Thirdly, Set before you a Proposition, resulting from that Explication, comprehending the Scope and Mea­ning of them.

• I. A Subject; about which somewhat is affirmed: A Na­tion; Any People.
• II. Two very different Causes, affecting and influencing that Subject; Righteousness, Sin.
• III. The Effects produced by these Causes; Exaltation, Repreach.

Which are as contrary to each other, as were the Causes from which they do proceed; so that there is an evident Antithesis, or Opposition between the two entire Sen­tences, and every Word in either of them.

And as Contraries set by one another, set off and illu­strate one the other, the Text carries its own Commentary with it, and might help to explain it self.

But I will wave, and deny my self that advantage; and to husband Time, confine my self to the former Branch; Righteousness exalts a Nation: Every Word of which, without Wresting, or offering the least Violence to them, may bear a Threefold Signification.

First, The Subject, Nation, may signifie, 1. The Coun­trey, or Place inhabited: As, Take away our Place and Na­tion, John 11.48.

2. The People inhabiting in such a Place: O People, Nations, Languages, Dan. 3.4. Acts 2.5. But this is so common, it needs no Proof; and the very Text expounds it; making any People in the latter Branch, parallel to Na­tion, in the former.

3. The Government, and Polity, by which such a Peo­ple are governed in such a Country, defended from their Enemies, secur'd in their Rights, restrain'd from doing ill, encourag'd to do well, by Wise and Righteous Laws, and just Execution of them, by Rewards and Punishments: For, if House may be put for the Master of it; as, Luke 19.9. This day is Salvation come to this House, i, e. to Zacheus; as I find it expounded: And Church, for the ruling Part in the Church, Matth. 18.17. Tell it to the Church. 'Tis not less proper to expound Nation, for the Government of a Nation.

Secondly, The Cause, Righteousness, with respect to Na­tions, may be considered as Threefold; (for Evangelical Righteousness respects Persons singly, not Nations complexly,) which we may call Religious, Civil, Moral Righteousness.

Religious Righteousness is Godliness or Piety; which gives to God the Worship and Service he expects; The Glory due unto his Name, Psal. 29. Which is the Scope of the first Ta­ble.

2. Civil, Legal, Political Righteousness, which is Justice and Equity, consisting in due Administration of Judgment, by just distribution of Rewards and Punishments, according to the true Design and Intent of the Wise and Righteous Laws of every Nation and Society of Men, defending and rewarding those who observe and keep them; and restrai­ning and punishing those who transgress and break them; that the Administration of Justice may be really the Terrer of evil doers, and to the Praise of them who do well, Rom. 13.

3. Moral Righteousness is Honesty and Probity, fair and upright dealing by private Persons, betwixt Man and Man; the Source of which, is to love our Neighbour as our selves, Mat. 22.39. And that Golden Rule of our Saviour, to do to others, as we would they should do to us, Luke 6.31. And the whole amounts to walking (in all capacities,) with all good Conscience, void of offence towards God and Men, Acts 24.16.

Thirdly. The Effect, Exalteth: This also may imply Three Things; Honour, Safety, Plenty.

1. To Exalt, signifies to set up on high in Honour, Re­nown, and Fame; To make thee high above all Nations which he hath made, in Praise, in Name, and Honour, Deut. 26.19. And the very Text intimates this, in opposing Reproach, to being exalted.

2. Safety. To be set on high, oft signifies to be pla­ced out of the reach of Danger To set him on high from him that puffeth at him.

He shall dwell on high, his place of Defence shall be the Munition of Rocks, Isa. 33.16. He is my Shield, and my Salvation, my high Tower, and my Refuge, my Saviour, thou savest me from violence, 2 Sam. 22.3.

3. Plenty, and Prosperity; when it is with a Notion as David pray'd it might be with his, Psal. 144.13, 14, 15. That our Sons may be as Plants grown up in their youth, our Daughters as Corner-Stones polished after the similitude of a Palace: That our Garners may be full, affording all manner of Store: That our Sheep may bring forth Thousands, and ten Thousands in our Streets: That our Oxen may be strong to la­bour: That there be no breaking in, nor going out; that there be no complaining in our Streets: Happy is the Peo­ple that is in such a case. Happy, here, is consignificant to being exalted.

And that enlarged Promise of exceeding Plenty, Deut. 28.11, 12. The Lord shall make thee plenteous in Goods, in the fruit of thy Body,—thy Cattel,—thy Ground. The Lord shall open to thee his good Treasure. — Ends thus, v. 13. And the Lord shall make thee the Head, and not the Tail; and thou shalt be above only, and thou shalt not be beneath. So that Plenty and Prosperity properly exalts in Scripture-Language and Account.

Thus from this genuine Explication of the Words, you may please to take a comprehensive view of this excellent Text, and grasp the Strength and Substance of it into one Proposition, viz.

That Religion and Piety, Justice and Equity, Probity and Honesty, exalt into Honour and Renown, Safety and Peace, Plenty and Prosperity, a Nation, the Land in which they are found, the People by whom they are practised, the Government by which they are defended and promo­ted.

In the handling which Proposition, I shall set these Li­mits and bounds to my Discourse, as the Method and Mea­sures of it.

1. To confirm its Truth, that they do it.

2. To shew the Season and Circumstances when they do it.

3. To demonstrate the Reasons why, or shew the Means by which they do it.

All which I shall pursue as distinctly as I can.

I begin with the First, to confirm this Truth, viz. that Piety, Justice, Honesty, exalt Countries, People, Governments, in Honour, Safety, Plenty.

There cannot be a more full and comprehensive Confir­mation given of any Truth, than what may be drawn to confirm this, from Deut. 28. in the 14 first Verses, in all the Branches of it, which I must refer you to, being too long to transcribe and point at the Particulars.

When it goeth well with the Righteous, the City rejoiceth. By the Blessing of the Ʋpright the City is exalted, Prov. 11.10, 11.

Religion and Justice, are like the two Pillars Solomon ere­cted before the Porch of the Temple, Jakin and Bouz, Esta­blishment and Strength, 1 Kings 7.21.

Justice with Religion, as a Great Man hath observed, is the strong Foundation, and the steddy Prop of States and Kingdoms: Therefore good Men are as Elisha call'd Elijah, The Chariots of Israel, and the Horsemen thereof, 2 Kings 2.12.

What a Blessing had ten righteous Men been to Sodom; for the sake of so small a number, God would not have de­stroyed them, Gen. 18.32.

Peace is the Skin of a Nation; but Religion and Justice are its Soul and Spirits: The rubbing off the Skin may make it sore; but the loss of Soul and Spirits bring Death without Remedy.

Golden Christians are truly the Brazen Walls and Iron-Gates which secure Cities.

Wisdom, that is Goodness or Piety, in Solomon's Stile, is better than Weapons of War, and strengthneth more than Ten (a number of Perfection; that is, very many) migh­ty Men that are in the City, Eccl. 7.19.

But I shall confirm the Truth of this Sentence, Righteous­ness exalts a Nation, according to the more enlarged Sense [Page 13]of it, given in the Explication and Proposition. By Argu­ments drawn from

1. God's Promises.

2. Observation and Experience.

3. The Aptitude and Tendency of such Causes to produce such Effects.

I begin with the First, God hath made good Promises that it shall be so. The Text is express, and speaks in the present Tense; for greater assurance, it exalteth to prove, it shall so do. I at present take the Promises for granted, and shall by and by produce them, and on that Supposition ar­gue.

They being made, shall be made good; or else, either God cannot do it, or he will not do it.

Not the first, for he is Almighty: He can do all things, Job. 42.2. Nothing is too hard for him. His Arm is not shortned, nor his Hand weakned, Jer. 32.27. With God nothing shall be impossible, Luke 1.37. He made Heaven and Earth with a Word, and nothing can withstand, or re­sist his Power; he doth whatever he pleases in the Armies of Heaven, and amongst the Inhabitants of the Earth.

Not the second; for he is faithful that hath promised, Heb. 10.23. They are the Promises of him that cannot lie, Tit. 1.2. not only will not, but cannot; and may as soon cease to be God, as to be true. He is not a Man that he should lie, or the Son of Man that he should repent, Numb. 23.19. Hath he said it, and shall he not do it: Hath he spoken it, and shall he not make it good? See 1 Sam. 15.29.

Now the Promises are so many of this kind, Inopem me copia fecit, the abundance of them distracts my Choice: And indeed it is the scope and drift of all the Promises to encou­rage Righteousness, both Personal and National; and of the Threatnings, to discourage and restrain Ʋnrighteousness. See at leisure, Lev. 26. Deut. 28.

But to touch a few: He withdraweth not his Eyes from the Righteous; yea he establisheth them for ever, and they are exalted, Job. 36.7.

He shall judge the People with Righteousness, and the Poor with Judgment; then, the Mountains shall bring Peace, a com­prehensive word for all Prosperity, and the little Hills by Righteousness, Psal. 72.2, 3.

Righteousness and Peace kiss each other, as is said of Mel­chisedec King of Salem; first King of Righteousness, then King of Peace, Heb. 7.2. Righteous Kings shall inherit Peace to themselves and People; for the Throne is establi­shed by Righteousness, Prov. 16.12. to them that sit upon it, and over whom it is set.

The Work of Righteousness shall be Peace, and the Effect of Righteousness quietness and assurance for ever. And my People shall dwell in peaceable Habitations, and in sure Dwellings, and in quiet resting Places, Isa. 32.17, 18.

He that walketh righteously, and speaketh uprightly, that despiseth the Gain of Oppression, and shaketh his Hands from holding of Bribes, and stoppeth his Ears from hearing of Blood, and shutteth his Eyes from seeing of Evil; he shall dwell on high, Isa. 33.15.

See farther, Jer. 22.3, 4: Execute Judgment and Righte­ousness:—For if you do this indeed; then shall there enter in by these Gates Kings sitting upon the Throne of David, &c.

Secondly, Experience confirms the same, the most reli­gious just, and vertuous Nations, have, generally speaking, been most flourishing; and the most righteous Governments the most renown'd and prosperous.

'Tis a good Observation of St. Augustin, That God gave that prosperous Success to the Romans, by which they ob­tained the Dominion of so great a part of the then known World, for their Justice, Fidelity, Temperance, and Cha­stity, and their Love and Practice of Moral Vertues, and pu­nishing of Vice; in which they exceeded, and may justly rise up in Judgment against most Christian Nations; who, under so much clearer Light, and stricter Obligations, came so much short of them, Time would fail me to instance in particular Persons. How religiously tender [Page 15]were they of the Publick Faith; when See Aul. Gal. lib. 20. o. 1. (Which Festeem the most excellent Chapter in all his Book; containing a Vindication of the strictness of the Roman Laws, and the impartial Execution of them, Noct. Art. Tu dictis Albane maneres. Al­banus was rent in pieces, by four Chariots, for violating of it, when given to an Enemy.

And be Men never so impatient to hear of it, 'twas those that made the Reign of Q Elizabeth so flourishing, and her Memory so dear to English-men.

And the sacred Story, from the time of the Jews begin­ning to be a People, through all their Judges and Kings, till they ceas'd to be so; is a constant exemplification of this Truth, how Righteousness set them up, and Unrighteous­ness pull'd them down.

Shalt thou reign, because thou inclosest thy self in Cedar? Did not thy Father eat and drink, and do Judgment and Ju­stice; and then it was well with him. He judged the Cause of the Poor and Needy; then it was well with him. Was not this to know me, saith the Lord? Jer. 22.15, 16.

And 'tis a Method worthy of God, to proceed thus to make himself known; and to teach the stupid World this Lesson, that the Righteous Lord loveth Righteousness; but them who do Iniquity, and love Violence, his Soul hateth.

'Tis Righteousness which keeps Destruction far off, or prevents it, when threatned and approaching. What sav'd Judah and Jehosophat from that mighty Host, which came against them, but Faith, and Prayer, and Reformation? 2 Chron. 20.

What delivered Jerusalem from Senacharib's Host, con­sisting of Hundreds of thousands: but the Prayer of Isaiah the Prophet, and Hezekiah the King, the Ministers of Reli­gion and Justice; yea, routed his Army in a Night, by an Angel, slaying 185000, Isa. 37.

What sav'd Nineveh from God's peremptory threatned Ruine within Forty days; but their crying mightily to God; turning every one from his Evil, and ceasing from the Violence that was in their Hands, Jonah 3.4. where we [Page 16]may easily take notice of all the Three Branches of Righte­ousness in our Proposition.

They cried mightily to God; there's Piety: They ceased from the Violence of their Hands; there's Justice: They turned every one from the Evil of their Ways, there's Mo­ral Honesty, or Probity.

3. This Truth may be confirm'd, from the relation there is between Causes, and their Effects. We easily believe the production of Effects, when we see Causes prepared, apt and fit to bring them forth; as, That things shall be burnt, when we see them cast into the Fire; that Men's Hunger and Thirst shall be satisfied and slaked, when we see them eat and drink what's wholesome in both kinds.

Now Piety, Equity, Honesty, are Causes, as fit to bring forth Honour, Safety, and Prosperity, as any Causes can be to produce their proper Effects: And that,

First, With respect to God, the Righteous Judge of all the Earth; who will as certainly encourage and reward them, as punish the Contraries. Mark Abraham's Plea for Sodom, Gen. 18.25. To slay the Righteous with the Wicked, and that the Righteous should be as the Wicked, that be far from thee; shall not the Judge of all the Earth do right?

And so Abimelech pleaded his Innocency for his Safety, Gen. 20.4. Wilt thou slay also a righteous Nation?

The Righteous Lord loveth Righteousness; and he will act so, that a man, any man that takes notice of his Provi­dences, shall say, doubtless there is a reward for the Righte­ous; doubtless there is a God that judgeth in the Earth, Psal. 58.11. Every man may see it, man may behold it afar off, Job 36.25. He that runs may read it.

I confess, as to particular Persons, God's Proceedings with them, are not always so obvious; because he hath another Place and Time to reckon with them, and reward them, and on purpose forbears present Payment; some­times to prove there is a future Judgment. But for Nations, as Nations, this is the proper Season for Rewards, or [Page 17]Punishments, the Nations of the World ceasing to be Na­tions when the World shall cease to be.

Secondly, With respect to the Things themselves; they have an apt Tendency to produce such Effects; they are as Seed which brings forth Fruit of its own kind: As Wheat bears Wheat; so Righteousness bears Honour and Safety. As Grace is the Seed of Glory future to Persons; so these Vertues are the Seed of Glory present to a Nation. His Salvation is nigh to them that fear him, that Glory may dwell in our Land, Psal. 85.9. Light is sown for the righteous, and Gladness for the upright in heart, Psal. 97.11. These Light and Gladness are comprehensive Words, including all we speak of to make a People happy; and as they are sown for the Righteous; so Righteousness is the Seed sown, from whence they spring; Glory to the Righteous, was the Prophet's Song, Isa. 24.16.

We oft meet this Expression, tendeth to— Righteous­ness tendeth to Life, Prov. 10.16.—11.19. Religion and Justice, they have a propense Tendency to the production of these things; and we may thence conclude, they will in­fallibly produce them.

These are those Waters of the Sanctuary, which heal all to which they flow, and give Life to every thing whither the River cometh, Ezek. 47.9.

2. When do they do it? In what Season and Circum­stances?

I Answer; When Religion and Justice become National Vertues, are in Esteem and Reputation, and 'tis Men's In­terest to own and practise them.

As there is no Temptation greater, than for men to find, or think it their Interest to be wicked; for few escape that Snare: So no Conjuncture is happier, than when 'tis men's Interest to be good and vertuous; for that encourages many to be truly so, and invites more to appear such; when a Nation exalts these, they will exalt that Nation. Exalt her, and she shall promote thee; she shall bring thee to Honour, [Page 18]when thou dost embrace her; she shall give to thine Head an Ornament of Grace, a Crown of Glory shall she deliver to thee, Prov. 4.8, 9.

But some may farther ask, When may Righteousness be esteemed National, that we may expect and hope for these Effects from it?

To which, let me first say without offence, I heartily wish that we knew this so well by a gusty relishing, and sweet experience; that it were needless to be taught it by dry, and more insipid speculations; and that we had not known it by its Contraries, more feelingly, than by it self, and by the Vexations wherewith God did vex us with Ad­versity for our unrighteousness; as Azariah spake to Asa, 2 Chron. 15.6.

And First, I'll tell you in a Word, when it will not do it; When it is discountenanced, look'd upon askew, with a suspicious and a jealous Eye, reproach'd, ridicul'd, scorn'd, hated, persecuted, that Men are made ashamed and affraid to own it.

The Righteous God will not exalt that Nation which thus treats Righteousness, unless for some little Time, ut graviori lapsu ruant; that the higher they are lift up, their Fall may be more conspicuous to others, and more painful to themselves.

But Secondly, Religion and Justice then become, and are to be esteemed National;

1. When they are practised and encouraged by the Grea­test; whose special Province, and peculiar Duty it is to do it. Great is the influence of Example; but the Example of Great Men it of greatest influence. The Court sets the Fashion, and is the Standard to City and Country, not on­ly of Garbs, but Manners? For, as when a Ruler hearkens to Lies, all his Servants are wicked, Prov. 29.12. So a wise King, which sits on the Throne of Judgment, whose Throne is a Throne of Righteous Judgment, scattereth all Evil with his Eyes, and bringeth the Wheel over the Wicked, Prov. 20.8, 26.

If a Sun of Righteousness shine in that Orb, (give me leave to use that Phrase in an inferiour, secondary Sense,) he heals the Nations of their Impiety and Oppression: But if it be eclipsed, or turned into Bloud, thick Darkness co­vers all the Nation.

There shines the Moon, which governs the Tides of Vertue and Vice; and they rise and fall, ebb and flow, as influenced thence.

'Tis almost constant in the Sacred Histories, to give ac­count of the Jewish Nation, as to Religion or Wickedness, according to the Disposition of their Great Men. When the Great Men were Rulers of Sodom, the Inferiours are People of Gomorrah, Isa. 1.10.

2. When Piety and Honesty, and Fidelity and Ability, are esteemed the best Qualifications for publick Employ­ment, and the next Steps to Preferment, and no dimini­shing Terms, are not a Bar, or Stainant Colours in a Man's Coat-Armour. Unrighteous Governments must have Tools suitable to their Designs and Work, and Honest Men will not do dishonest Things; and therefore are not for their Turn, and 'tis well if they can scape with only being neglected. Bonus Vir Cajus Seius, sed Christianus: So such and such are Able Men, Honest Men; but they are too Precise, too Zealous, and Strait-lac'd.

'Tis the Ruine of Nations, when Ambitious Men court high Places, and are admitted to them for Favour, or for Money; for they that buy, must sell; First, Themselves, to do wickedly: Next, The Righteous, and their Cause; be­cause they scorn to purchase what the Laws of God and Men had given them so just a Claim and Title to.

But happy the Land where Jethro's Counsel is Canoni­cal; to place able Men, fearing God, Men of Truth, and ha­ting Covetousness, over the People, Exod. 18.21. When the Righteous are in Authority, the People rejoyce, saith So­lomon, Prov. 29.2. And Reason good they should; for then Piety, Equity, and Probity are like to be promoted.

3. When 'tis approved by most, and practised by many; good Looks and good Company, are two great advantages to make Piety and Honesty thrive and spread: These are like the Solum and Caelum to a Plant; good Soil, and good Sun and Rain, fertile Earth, and kind Heaven; when 'tis not dash'd out of Countenance, with a wrinkled scowling Brow; nor forc'd into the Stable, as Joseph and the Blessed Virgin, when there was no room for them in the Inn, Luk. 2.7. Or, like a speckled Bird, must fly into the Wilderness, be­cause the Birds of the Forest are all against it, Jer. 12.9. and constrain'd to sigh out David's Option, O that I had the Wings of a Dove, to fly away to be at rest, Psal. 55.6. Or to sit as a Sparrow alone upon the House-top; because in the o­pening of the Gates, and Concourse of the People, none will regard her.

How can Righteousness be counted National; when a Na­tion abhors it; and its own Mother's Children account it a Stranger and an Alien?

But when they, who ask the way to Zion, with their Fa­ces thitherward, Jer. 50.5. go, as the Tribes went to Jeru­salem, in Troops, and with Musick; then weak Hands and feeble Knees, weary Legs and fainting Hearts, renew their Strength, and mount up as Eagles; and Religion spreads amain, like the Vine which God brought out of Egypt; which when his Hand planted, fill'd the Land, Psal. 80.9.

4. When 'tis scorn'd by few, persecuted and suppress'd by none; then as the Gospel, when it hath a free Course, runs, and is glorified, 2 Thes. 3.1. when the Stream of Righteousness hath no Dams in its Chanel, to obstruct its flowing, it will, like Jordan, in the time of Harvest, over­flow its Banks, and water the Land, as Nilus doth Aegypt, to make it fertile: When neither the Sword of the Mouth, nor the Mouth of the Sword are whet against it: When no Arrows of invenom'd bitter Words, dipp'd in the Poison of Asps, are shot against it: 'Tis not stigmatized, or branded with opprobious Names, which blast it as the burning East­wind [Page 21]nips the tender Buds; and when the Foot of Violence cannot approach to hurt it; but those Dogs, who delight to worry, and to suck the Blood of the Lambs of Christ, are so muzzled or chain'd up; that, though they may grin and show their Teeth, they cannot tear and rend them. But Men may be as good as they will, and the Grace of God excites and enables them to be; and the Voice of Provi­dence say to them, even in this Life present, what Christ spoke, with relation to the Life to come: Fear not little Flock, Luke 12.32. And what our Lord speak in a Vision to Paul: Be not affraid; but speak, and hold not thy Peace; for I am with thee, and none shall set upon thee to hurt thee, Acts 18.9.10. And Righteousness obtains that Privilege, with which St. Luke concludes the History of the Acts, in relation to St. Paul. He received all that came into him, preaching the Kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all Confidence, no Man forbidding him. When the Children of God are not at the proud, and cruel Mercy of the Slaves of Satan; nor at the Will of them who hate them for their Father's sake. When a Nation is an holy, safe, and quiet Habitation to righteous Men. When under Kings, and those in. Authority, we may lead a quiet and peaceable Life, in all Godliness and Honesty, 1 Tim. 2.2. as St. Paul directs us to pray; and as our own Liturgy excellently teacheth us, with Fervency, to beg for our King and Queen; That in all their Thoughts, Words, and Actions, they may ever seek God's Honour and Glory, and study to preserve the People committed to their Charge, in Wealth, Peace, and Godliness. In such a Season, Piety, Equity, and Honesty, are in a hopeful way to be exalted in a Nation; and then they will exalt that Country, People, Government, in Honour, Safety, Plenty; which was the second Head of Discourse, to shew when, or in what Cir­cumstances of Time it doth it.

I proceed to the third Head to be discoursed on, viz.

To demonstrate the Reasons why, and shew the means by which, Piety, Equity, Probity, thus exalt a Nation. And though they are many, Time will allow me to insist upon but few of them.

The first and principal is; because they engage God to be God of such a Nation, and to own them, and bless them as his People: To demonstrate this, might supersede the rest as needless; or leave them but as Grains to be cast into the Balance, which add but little to the main weight.

I may say of this, as the great Statesman; who, being ask'd what was the wisest, and safest way to govern a King­dom, wrote in the top, the middle, and foot of the Page, Moderation, Moderation, Moderation: Or, as the Rhetori­cian; who was ask'd what was the chief Excellency of an Orator, reply'd, Pronunciation, Pronunciation, Pronuncia­tion. So may we truly answer him, who asks what exalts a Nation, with redoubled Repetition, God's Presence with them: This is the First, the Second, and the Third; this is truly all in all.

'Twas a bold Motto that King us'd, Cui adhaereo praeest, He prevails whose part I take.

But it is certainly so with those, on whose side God vouchsafes to be, Isa. 43.5. Fear not, for I am with thee, is full Security.

If God be for us, who can be against us, Rom. 8.31. Let who will; let who dare kick against the Pricks, they are like to have a hard Task, and they are sure to be over-match'd.

The Lord is on my side, I will not fear what Man can do unto me, Psal. 118.6. 124.1, 2. When David spent many Verses, in recounting what makes Nations flourish in Men's Esteem; and concluded, Happy is the People which are in such a Case; he corrects himself in the last Words, yea, Happy is that People whose God is the Lord, Psal. 144. ult. They chiefly, nay, they only will be found so.

In his Hand is Power and Might, so that none is able to withstand him, 2 Chron. 20.6. as Jehosophat strengthned his own Faith, and the Faith of his People.

And David as fully, as excellently: Thine O Lord is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty; for all that is in Heaven, and in Earth is thine. Thine is the Kingdom, O Lord, and thou art exalted as Head above all. Both Riches and Honour come of thee, and thou reignest over all; and in thine Hand is Power and Might; and in thine Hand it is to make great, and to give Strength unto all, 1 Chron. 29.10, 11, 12.

Safety is of the Lord, as the holy Father David, Psal. 3.8. and the wise Solomon, Prov. 21.31. both assure us.

Yea, how oft and fully doth Nebuchadnezar, an Hea­then, acknowledge God's absolute Dominion, as God of Gods, and Lord of Kings, Dan. 2.47.

His Dominion is an Everlasting Dominion, and his King­dom from Generation to Generation. All the Inhabitants of the Earth are as nothing: He doth according to his Will in the Armies of Heaven, and among the Inhabitants of the Earth; None can stay his Hand, or say, What doest thou, Dan. 4.34, 35.

How oft doth David call him his Strength? And when 'tis said of Sampson, his Strength departed from him; the next Verse explains it, telling us, God was departed from him, Judg. 16.19, 20.

Excuse my overdoing in so plain a Case; I must suppose they have no Bibles, or use them not, or believe them not to be God's Word, that need more.

Now to have this All-sufficient God to be with us, and to be our Sun and Shield, we must walk before him, and be per­fect; which I look upon, not as spoken to Persons only, but to Nations, because to Abraham, to whom God said upon the changing of his Name, and the reason of his doing it, A Father of many Nations have I made thee, and I will make thee exceeding fruitful; and I will make Nations of thee, [Page 24]and Kings shall come out of thee, Gen. 17.5, 6. He was to be the Father of the Faithful, and all Nations were to be blessed in him: 'Tis spoke to the Nations then in his Loins. The Lord will be with them that are with him. Hear what Azariah said to Asa, when the Spirit was upon him, 2 Chron. 15.2. The Lord is with you while you are with him. If you seek him, he will be found of you; if you forsake him, he will forsake you. Yea, what God himself saith, 1 Sam. 2.30. Him that honoureth me, will I honour; but he that de­spiseth me, shall be lightly esteemed. The Lord will do good to them that are good, and upright in their hearts. He will be with the good Magistrate, as Jehoshaphat told his Judges, 2 Chron. 10.11. and with a good People, as all his Words assure them.

I will urge one Scripture more; 'tis Jer. 18.7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it, if that Nation against whom I have pronounced, turn from their Evil, I will repent of the Evil I thought to do unto them.

And at what instant I shall speak concerning a Nation, and concerning a Kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the Good wherewith I said I would benefit them. Let us pause here. I confess my Infirmity; this Scripture strikes me with horror and amazement.

Never did the Voice of Providence speak more audibly, more distinctly, more intelligibly, and more encouraging­ly, concerning a Nation, to build, and to plant it, than in the late Revolution; and Opportunity not only afford it self, but even press'd upon us, to make us a righteous Nation, and an happy People; and it may be, never was a Work, in it self so hard, rendered so easie to have been accomplish'd, had it not been our own fault; and whether it be recovera­ble, and not past remedy, God only knows; and the things of our Peace hidden from us, because we would not know them in the day of our Visitation.

There are many Texts of Scripture have a Black, a Me­lancholy, Saturnine Aspect upon our Circumstances; a few of which I'll point to.

Ezek. 24.13. In thy filthiness is Lewdness; because I have purged thee, and thou wast not purged, thou shalt not be pur­ged from thy Filthiness any more, till I have caused my Fu­ry to rest upon thee.

When God's Call is entertained with a deaf ear, and his manifested expectation frustrated and disappointed; which is our Case, if ever it were the Case of any Nation under Heaven; then surely this iniquity shall not be purged from you till you die, saith the Lord God of Hosts, Isa. 22.14.

Ephraim is joyned to Idols, let him alone, Hos. 4.17.—7.8. Ephraim is a Cake not turned. England is joyned to Profaneness and Formality, Dough-bak'd, Crusted on the outside with the Form of Godliness; but raw within, and cold at heart, as to the Life and Power of it. O Jerusalem, wilt thou not be made clean; when shall it once be? Jer. 13. ult. Such a State of a Nation God puts himself to a loss what to do, to them, or with them. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? Thy Goodness is as a Morning-Cloud, and as the early Dew it go­eth away, Hos. 6.4.

The good Lord avert the bad Omen, given by our obsti­nate Unrighteousness, (the grey hairs of which are already upon us, Hos. 7.9. though most are so blind, they know it not; and none so blind as those who will not see;) that it be not to us, according to the Folly of our Provocations.

2. Righteousness makes Nations flourish, Removendo pro­hibens; by putting a stop to, and rooting out those Vices which blast, and make them wither? Which it effects, partly, by prevailing upon Men's Consciences, to see the evil of them, and to hate and loath them, be ashamed of them, and cast them off with detestation, saying to them, Get you hence: Which is the first Best.

Partly, While the honest, zealous Magistrate restrains by due execution of Justice, such flagitious Offenders, from polluting the Land, and infecting others: Which is the next Best.

That those, whom the Love of God, Themselves, and Country, will not constrain to be good, the Fear of the Sword of Justice may restrain, from being, at least openly, so bad, as their unbridled Lusts would hurry them to be, were that coercive Curb removed.

Such Sins, to instance in a few, which destroy Kingdoms, are,

First, Whoredom Give not thy strength unto Women, nor thy Ways to that which destroys Kings, Prov. 31.3. When they neigh after their Neighbours Wives, like sed Horses, and as­semble themselves by Troops in Harlots Houses; and to look beyond second Causes, to that God, the Rod of whose Anger they are, Isa. 10.5. What destroyed Sechem, and his City, but the Rape of Dinah, Jacob's Daughter? Gen. 34. What brought the Moors into Spain, but the like Provocation, to revenge it? And what the Saxons into England?

2ly. Violent Oppression. I joyn these Two together, be­cause I find them so, as the only Sins instanced in, which brought the Flood upon the Old World, Gen. 6. And the chief which brought Hell out of Heaven upon Sodom, Jude 7. the two standing Instances of Divine Indignation, set up to terrifie all succeeding Ages from the like.

So Drunkenness and Riot, which drown Men in Sottish­ness, and bereave them of the Force, both of Mind and Body, their Reason and their Hands to preserve themselves, and make them forget the Law, and pervert the Judgment of the afflicted, Prov. 31.5. When Benhadad was drinking himself drunk in the Pavilions, with the Thirty and Two Kings that helped, a little handful of Israelites routed his mighty Army, 1 Kings 30.16.

And when Belshazzar was in the like condition, the Medes took his City, and slew him.

So Blasphemous Oaths, which make a Land mourn.

Pride, and all its Retinue, the Rabble of Vices which are press'd to serve it; which are not easily reckon'd up. See a comprehensive Place, Hos. 4, 1, 2, 7. The Lord hath a Controversie with the Land, because there is no Truth, nor Mercy, nor Knowledge of God in the Land. By swearing, and lying, and killing, and stealing, and committing Adultery, they break out, and Bloud toucheth Bloud; therefore shall the Land mourn: as they increased, so have they sinn'd against me; therefore I will turn their Glory into Shame. Sin shall bring them under Reproach; but Righteousness promoted, prevents, and roots out, at least, restrains these; and so exalts a Nation, by removing what hinders it, out of the way.

3. It doth it promovendo adjuvans, by promoting what greatly contributes to it. All that beautiful Train of Ver­tues, which are the Ornament, and Establishment of Nati­ons, are the Issue, and the Offspring of Righteousness, brought forth, or brought up by it. To instance in a few;

Diligence and Industry, which make Families and King­doms rich. But who will be diligent, when the more he acquires, the fairer Mark and Prey he is to oppressive Vio­lence; from which there is no Justice to secure and defend him?

Honesty and Fidelity, the great Allurement to Trade and Commerce: For who will deal with Treachery, and Falshood, where nothing is to be expected but Cozenage, and Fraud?

So Courage and Valour, which nothing raises like a good Conscience, which is Murus aheneus, or guards so well as the whole Armour of God; a chief Piece of which is a Breast­plate of Righteousness, Eph. 6. The Righteous are bold as a Lion; but the Wicked fly when none pursue them, Prov. 28.1. And at best, can be but Fool-hardy, for not considering their Danger.

Wisdom, and Consideration; which are drowned in Excess and Riot. Vice insatuates Men, and befools them. Whore­dom and Wine take away the Heart, Hos. 4.11. and make Sots.

Publick Spiritedness, and a natural Kindness to our Na­tive Land. The Motto of which, is, Sustine, Abstine; Bear, and forbear. What is said of Charity, It beareth all things, hopeth all things, endureth all things, 1 Cor. 13.7. is true of a generous Love of our Country: It will make us bear the Burthens necessary for its Preservation, without murmuring and repining, and will forbear selfish Satisfactions, which are not consistent with the Publick Good; as particular Nature yields, and gives place to universal Nature, for its preservation.

So Ʋnity and Concord. Piety and Probity are the Cen­tre, and Bands which fasten Men together. See how they love one another, used the very Heathens to say of the Pri­mitive Christians. There may be Conspiracy amongst Thieves and Traytors; but true Concord only amongst Righteous Men. The Philosopher observed long since, That Friendship is only amongst good Men. 'Tis a Promise of the Covenant of Grace, by which is conveyed all that makes us good; That God will give them one Heart, and one Way; Jer. 32 39, 41. And then it is added, I will establish them assuredly; with my whole Heart, and my whole Soul. A Kingdom divided cannot stand; the Emblem of the Sheaf of Arrows is lively; every single one a Child may snap in­sunder; but bound up together, the strongest Arms cannot break them. Religion hath its Name à Religando, from binding us to God, and one another: Where the Soul and Substance of Righteousness is duly minded, Men have no leisure to quarrel about its Shadow, and Trimming.

The Time would fail me to enumerate half the Vertues which secure, and beautifie; or Vices, which destroy, and blot a Nation with Reproach. I must leave them both to be suggested by your own Thoughts; all which, prevailing [Page 29]Piety and Probity, plant, or root out; lift up the Face of one, and make the others hide their Heads.

4. Righteousness exalts a Nation, by furnishing it with able Men, fit for the Trusts and Employments in which they are engaged; than which, nothing can be desired, or conceived more conducive to so Noble an End. How can that Ship escape a Wreck, at the Helm of which is an un­skilful, or unfaithful Hand, especially, in stormy Weather, or amongst the Rocks?

Religion extends to all Relations, and will make Men conscientious in discharge of their relative Duties, with the utmost Care. They will not dare to undertake them, without, at least, competent Abilities; nor continue in them, without faithful improving those Abilities: Yea, when Righteousness is the Air, and prevailing Element of a Nation, the Youth will suck it in, in the Nurseries of Lear­ning; which furnisheth it with Worthy Men in Church and State; which proves an inestimable Blessing.

5. By rendring the Subjects quiet, and obedient, and ready to support the Government for Conscience sake to God, and Gratitude to Men, and from a Sense of their own Happiness, they enjoy under it, and an awful Veneration with which that Government affects them, which is ma­naged with Piety and Equity.

For as an harsh and tyrannous Rigour renders it hateful, and an over remiss Facility renders it despicable, and an en­couraging of Wickedness, and Vice, renders it abomina­ble to God, and to the Consciences of all Men;

So countenancing Religion, and distributing Justice im­partially, and yet with Moderation, fills a Nation with Ad­miration, Veneration, Love, and Good-Will; which, un­der God, is the best Security of Thrones, and those which sit upon them; and therefore Machiavel would have Ru­lers to be righteous, or at least to seem so, to charm the People to that Esteem of them, which is necessary for the Safety of themselves, and Countries.

6. As Righteousness renders the Government easie and belov'd at home, so secure from abroad; which two fill both the Pages of a People's Wishes.

Now it secures a Nation, by preventing unjust Quarrels, and provoking needless Troubles from Neighbouring Na­tions. Those Governments which have extinguished all differences of Good and Evil, Right and Wrong, who are under no Law of God or Nations, but their own Will and Power, who are always watching Advantages to prey upon their weaker, or less suspicious Neighbours: Such in God's just Judgment oft bring Ruine, or sore Troubles upon their Countrey. They that travel with Iniquity, conceive Mis­chief, and bring forth Falshood, dig and make Pits for o­thers, fall into the Ditch that they made; their Mischief returns upon their own Heads, and their violent dealing upon their own Pate, Psal. 7.14, 15, 16.

The unrighteous Aggressors meddle to their own hurt, and reap nothing but the Shame of being treacherous, and the Vengeance with which a just God repays it. We might give abundance of instances from History, and not a few of recent Date; besides what roar'd so loud from Vienna; and since upon the Turks, in invading the Empire, during the not expired Truce. But the Scripture-instances of Ahab, who might have liv'd quietly at home; but at Ramoth Gilead, where he was, the Aggressor died by an Arrow of God's own guiding, 1 Kings 22.34. And especially of Ama­siah, who had ruled well and prosperously, when he fell into Idolatry, 2 Chron. 25.14. and despised Admonition, v. 15. God left him to himself, v. 20. to pick an unjust Quar­rel with his Neighbour, Joash King of Israel.

To whose wise and friendly Counsels of Peace, when he had proudly and obstinately refused to hearken, he routed his Army, took him himself Prisoner, broke down the Walls of Jerusalem; and brought his Kingdom to such distress, as was scarcely ever known to overwhelm it: All which had been prevented, had Righteousness prevail'd to keep him quiet.

7. Lastly, To pass by many more Advantages, it gives a Nation Reputation, that all their Neighbours are affraid to molest them.

If thou wilt keep the Commandments of the Lord thy God, and walk in his Ways, all People of the Earth shall see that thou art called by the Name of the Lord, and they shall be a­fraid of thee, Deut. 28.9, 10.

Yea, make them court their Friendship, and seek their Alliance; When a Man's ways please the Lord, he maketh his Enemies to be at Peace with him, Prov. 16.7. and that su­table Passage, Zech. 8.28. Ten Men, a number of Perfe­ction; that is, very many of all Languages of the Nations, shall take hold of the Skirt of one that is a Jew; saying, we will go with you, for we have heard that God is with you.

These are a few of the Reasons why, and Means by which Righteousness exalts a Nation; makes it flourish, and sets it up in Honour, Safety, Plenty, and in all desirable Prosperi­ty; and are in Truth, comparatively, but a taste and sprinkling, but one Cluster of Grapes, such as the Spies brought from the Brook of Eshcol, Numb. 13.23. to shew what Fruits a Land of Righteousness brings forth for its Inhabitants.

But on the contrary, Unrighteousness, Iniquity, and Sin pull down upon any People all God's Curses; and where they prevail, The Vine of that Land is the Vine of Sodom, and of the Fields of Gomorrah; the Grapes are Grapes of Gall, their Clusters are bitter; Their Wine is the Poison of Dragons, and the cruel Venom of Asps.

And now, Right Honourable, much honoured, and well-beloved in our Lord, I humbly beg your leave that I may, and your Patience whilst, I endeavour to make a free impar­tial improvement of what hath been delivered, in a seasona­ble Application.

I shall dispatch it in two Uses.

1. Information.

2. Exhortation.

First, By way of Information. If Piety, Equity, and Honesty exalt a Land, its People and Government, in Ho­nour, Safety, Plenty, render it prosperous and slourishing. Let me draw these Four instructive Inferences.

1. Let us learn hence who are the most faithful to their Country's Interest, and the truest Friends to Government, righteous, religious, just, sober, upright, honest Men; or profane, godless, unjust debauch'd, fraudulent, dishonest ones.

A Man would think it impossible to err, in making Judg­ment in so plain a Case: For surely they are better Friends who do it good, than they that do it mischief; they that hold it up, than they that pull it down; they that engage God to be its Defender, than those who provoke him to be­come its Enemy; they that serve it, than those who serve themselves of it.

And yet, however it comes to pass, never was poison'd Weapon so constantly made use of, as this; I say, as this against the best and honestest of Men, that they were not Friends to Caesar, true to their Country's Interest and Government.

That it should be thus very frequently, is not unaccoun­table nor need it seem strange, if we consider that most Governments have been idolatrous, licentious, wicked; and as the most are the worst, the Community too ready to comply with them, and applaud them as being like them, and making their corrupt advantage of them. Those who could not do so, but shewed the most innocent dislike, and most modestly bewailed, or reproved what they saw amiss, were stigmatized and branded with this hateful Character, as Enemies to the Publick, as the most swinging Revenge they could take of them, as exposing them to the greatest Hate and Danger.

Thus it fared with Noah in the old World.

And thus was Lot treated in Sodom, because his righte­ous Soul was vexed with their Abominations, and could [Page 33]not comply; and because he dissuaded them from an Abo­mination, not to be named, as modestly and kindly, as, the oyliest Words could express it, I pray you, Brethren, do not so wickedly, Gen. 19.7. they reproach him as a busie malepert assuming Fellow, which must needs be, forsooth, a Sodom-mender, This Fellow came in to be a Sojourner, and he will needs be a Judge; therefore will we deal worse with thee than with them. Gen. 19.7.

Thus it fared with David amongst Saul's Sycophants; though he ventured his Life far, and wrought such great Salvations for his People, and was so innocent beyond Ex­ception, that Saul was constrained, more than once, to acknowledge him more righteous than himself. The Land of Israel was too hot for him; and he found more shelter amongst the Philistins, whose Champion he had slain, than in his own Countrey; for the sake of which, he put his Life in his Hand, and ventured the Combat in which he slew him.

Eliah was the Troubler of Israel, though in Truth the Chariots and Horsemen; and Jesabel must have his Head.

And holy Jeremiah, the best Man then alive, must dye as one, who sought not the Welfare of his People, but their Hurt, Jer. 38.4. and King Zedekiah himself had much ado to save him.

The Time would fail me to tell you of Zacharias the Son of Jehojadah, of Isaiah, Daniel, Amos, whose Words the Land could not bear; and of all the Prophets, and Old Testament Saints, of which Hebrews the 11th gives so large an Ac­count: And they of the New Testament sped no better; 'tis more than petty Treason in John Baptist, to tell Herod, 'twas unlawful to have his Brother's Wife, and his Head must pay for it. Our Blessed Lord himself, was accused for speaking against Caesar, Perverting the Nation, and forbid­ding to give Tribute to Caesar, St. Luke 23.2. So impudent was their Malice, to lie in a Matter of Fact, when he had vindicated Caesar's Right in set conference with them, [Page 34]and bid them give to Caesar the things which were Caesars; Mark. 12.17. and wrought a complicated Miracle to pay him Tribute: Mat. 17.27. Nay, Pilate himself was bugbear'd into the Murther of the Lord of Glory, by this Weapon, If thou let this Man go, thou art not Caesar's Friend. Joh. 19.12.

When Tertullus the Orator was hired to accuse St. Paul, that elect Vessel, he could find no ranker Poison, in which to dip his venal Tongue, than, We found this Man a pesti­lent Fellow, and a Mover of Sedition, Acts 24.5. And his Fellows, the Holy Apostles, were shot at with the like invenom'd Arrows. And the Primitive Christians, because they could not swear by Caesar's Genius, or offer Incense to his Statue; though they prayed for him most zealously, obeyed him most loyally, in all things consistent with their obeying God, and lived most innocently and usefully a­mong their Fellow-Subjects; yet were esteemed no better than Traytors and Rebels, and common Enemies of Mankind: But I hope better things now.

The Second Inference: If Righteousness exalt, and Sin reproach a Nation: They take wrong Measures, and give others false aim, who think the carnal Policy of conniving at Men's Unrighteousness, and humouring them in their Lusts; and winning them, by laying the Reins of their Wickedness loose upon their Necks, lest they grow turbu­lent and kick, if they feel the Curb or Spur, is the only way to settle a Nation, and secure its Interest, in Honour, Safety, Peace. Surely this is to build with untempered Mor­tar; and the Wall, so built, will fall, and overwhelm those, who vainly hoped to be sheltred and defended by it: For God hath said; Let Favour be shewed to the Wicked; yet will he not learn Righteousness: In the Land of Ʋprightness will he deal unjustly, and will not behold the Majesty of the Lord. Isa. 26.10.

3. We may hence conjecture, yea foresee, what is like to be the Fate of Nations, according to the Prevalency of Righ­teousness or Sin, in the midst of them; 'tis in proportion like to be with People, as with Persons.

Say to the Righteous, it shall be well with them; for they shall eat the Fruit of their Doings. Say to the Wicked, it shall be ill with them; for the Reward of his Hands shall be given him. Isa. 3.10.

The Words of Micah are so apposite, and so very awa­kening, that I cannot forbear transcribing them; hoping you will consider from so great a Prophet, what you would not mind from so mean a Speaker.

I am full of Power by the Spirit of the Lord, and of Judg­ment, and of Might, to declare unto Jacob his Transgressions, and to Israel his Sin. Micah 3.8. Hear this, I pray you, ye Heads of the House of Jacob, and Princes of the House of Israel, that abhor Judgment, and pervert all Equity, v. 9. They build up Zion with Blood, and Jerusalem with Iniquity, v. 10. The Heads thereof judge for Reward, and the Priests thereof teach for Hire, and the Prophets thereof divine for Money: Yet will they lean upon the Lord, and say, Is not the Lord among us? None Evil can come among us, v. 11. Now comes their Doom: Therefore shall Zion for your sakes be plowed as a Field, and Jerusalem shall become Heaps, and the Mountain of the House, as the high Places of the Forest, v. 12. Such Vengeance will a righteous God, sooner or later, cause to overtake unrighteous Nations.

4. See what an infinite Advantage it is, to have Righte­ousness flourish, and righteous Men advanced into Autho­rity, who may by their Example bring it into Reputation, and by their Power encourage and protect it: And è con­tra; When the Righteous are in Authority, the People rejoice: But when the Wicked beareth Rule, the People mourn: And good reason they have to do so, if they love their Coun­trey, and my Text be Scripture.

Secondly, For Exhortation, 1. In general to all. 2. In particular to those concern'd on this solemn Occasion.

In general, I beseech you all in the Bowels of Christ, who shed his Bloud to redeem us from iniquity, and to purchase to himself a peculiar People zealous of good Works, Tit. 2.14. [Page 36]Which he hath appointed us to walk in: Yea, I re­quire, and charge you in the Name of the Great, the Righ­teous, and the Dreadful Judge of Quick and Dead, to whom we must all shortly give an Account; yea, I adjure you, by all that's dear to you, and may be moving with you, as Men, as Parents, as English-men, as Christians, as Reformed Chri­stians; as you love and desire the Prosperity of your Souls, your Families, your Native Country, the Government, under which you enjoy so many Comforts, your Church, your Holy Religion, which is our Glory; By all these, and by whatever else may be named, or thought on, that you love, practise, and promote with your utmost Industry and Zeal, in your Persons, Families, Neighbourhood, and Nation, uni­versal, unreserved Righteousness, Piety, Equity, Honesty, every one in your Places and Capacities: This is Totum Hominis; the Summ of your Duty, Business, Happiness; Ab­stain from all Evil, Name and Thing, Act and Appearance. Let not Impiety, Iniquity, Dishonesty, be so much as once na­med among you, as becometh Saints, Eph. 5.3. unless with detestation and abhorrences Ver. 11. And have no Fellow­ship with any unfruitful Works of Darkness, but reprove them rather: And follow after Peace with all Men, and Holiness, without which none shall see God, Heb. 12.14.

Cease to do evil, learn to do well; awake to Righteousness, and sin not: Isa. 1. Yea, Die to Sin, and live to Righte­ousness, 1 Cor. 15.

Deny all Ʋngodliness, and worldly Lusts, and walk righ­teously, soberly, and godly in this present World, Tit. 2.11. Giving to God, thy Neighbour, and thy Self, what's due to every of them, with a Conscience void of offence to all. And this is the Way, the only sure Way, to save thy Soul from the Wrath to come, and your Selves, and dear Poste­rity, your dearer Countrey, your Church, and Religion, which should be dearest of them all; from the threatning Dangers, and impending Storm which our mighty Sins have gathered into so dark a Cloud, so ready to break, and [Page 37]to discharge it self upon our guilty Heads: Without this, all will succeed ill, were our Armies as numerous as those of Xerxes, or Senacherib, and all as valiant, and daring as their Royal Leader; our Fleet as gallant as that which con­quered at Lepanto; our Sinews of War, a Fund as inexhau­stible as the Ocean; and the Arm of Flesh as strong as Hercules, or Samson, or you can wish, or fansie; all will dwindle, and melt, and vanish into nothing, if God blow upon us, or hide his Face. And the Prophet Isaiah hath told you, Isa. 59.2. That your Iniquities persisted in, and Sins unrepented of, will make him do it.

But some will say, What would you have us do? The Flouds of ungodly Men make us affraid, Psal. 18.4. He that departeth from Evil, makes himself a Prey, Isa. 59.15. Our very Remedy is turned into our Disease; Religion, which should help us, is turn'd against it self; and the Form of it combats against the Power, almost as dangerously as an open Enemy. Omnia cùm liceant, non licet (impunè) esse pium. If the Foundations be removed, what can the Righteous do? Psal. 11.3. I'll tell you as plainly as I can.

First, Take heed of Hypocrisie, and overweening Af­fectation of Singularity. Pharisaical Censuring, and Despi­sing others, Luke 18.9. and saying, Stand by thy self, I am holier than thou, Isa. 65.5. Make not things worse than they are; nor brand every one thou fansiest not to be thy Friend, as an Enemy of God; nor the sincere Devotions of others, to be meer Formalities, because they would be so in thy self, if thou shouldst use them with thy present Principles, and Prejudices.

Secondly, Be not discouraged to do thy Duty, because others neglect theirs; not scar'd from promoting Righte­ousness, by the reproach of Singularity. 'Tis better to be righteous alone, than wicked with the greatest company, or in company of the greatest. Consider what our Lord's Interrogatory implies; What do ye more than others? Mat. 5.47. Remember there is a Praise-worthy, as well as a [Page 38]Blame-worthy affected Singularity. If others will not do their Duty to save a Nation, let not that hinder thee from doing thine: Let them return to thee; but return not thou to them, Jer. 15.19. There is nothing of which the Scrip­ture gives more signal Instances, than the best Men standing single, and alone in their Places and Generaaions. Noah, Job, Abraham, and Moses stood in the Gap, to turn away Wrath from Israel. Joseph, Elijah, I am left alone. Mi­caiah, Daniel, Few find the narrow Way, Mat. 7.14. St. Paul, Athanasius, &c.

2. Be exhorted therefore to mourn, at least, for all the Abominations in the midst of us; as those good Souls did, Ezek. 9.4. and God will set his Mark upon thee; and if thou canst not deliver a Nation, no nor Son, nor Daughter, thou shalt however deliver thy own Soul, Ezek. 14.20.

3. Cry mightily to God to pardon thy own, and the Nation's Impiety, Iniquity, Improbity, and with an holy and pathetick vehemency, call to Heaven and Earth in Isaiah's Words, Chap. 45. ver. 8. Drop down, ye Heavens, from above, and let the Skies pour down Righteousness: Let the Earth open, and let them bring forth Salvation; and let Righteousness spring up together: And sue out those gracious Promises that God hath made to his Church, con­cerning Righteousness, yet to be fulfilled; to hasten their Accomplishment: Such as these, amongst many. I will restore thy Judges as at the first, and thy Counsellers, as at the beginning; afterwards thou shalt be called a City of Righteousness, the faithful City, Isa. 1.26. In Righteousness shalt thou be established, and shalt be far from Oppression, Chap. 54.14. I will make thy Officers Peace, and thine Ex­acters Righteousness, ch. 60.17. — ver. 21. Thy People also shall be all righteous. And pray down that New Heaven, and New Earth, wherein Righteousness shall dwell; which we expect, and St. John saw descending, 2 Pet. 3.13. Rev. 21.1.

II. The Second Branch of the Exhortation I shall direct to all concerned in the solemn Business of the Day; Plain­tiffs and Defendants, Counsellers and Pleaders, Jurors and Witnesses. I beseech, and warn you, to do all you do, say all you say, as in the sight and hearing of him who judg­eth righteously, and will render to every Man according to his Deeds: All whose Ways are Judgment, a God of Truth, and without Iniquity; just and right is he, Deut. 32.4.

And if we must give an Account for every idle Word at the Day of Judgment, Mat. 12.36. how much more for every false, malicious, scornful Word, spoken before a sacred Tribunal of Judgment? Briefly,

1. Do to others, as you would others should do to you. None of you would be falsly witnessed against, sworn out of your Estates, Lives, Liberties, by a false Oath, or have advantage taken of your Ignorance, or Weakness, to oppress you in Judgment, or be run down by Noise and Clamour? Do not serve others so.

2. Do as Conscience will do by you at that Tribunal whi­ther you are hastning; that will then speak the Truth, the whole Truth, and nothing but the Truth. Let that guide you, not Favour, nor Affection, Love, or Hatred, Faction, or Partiality, Expectation of Reward, or Fear of Revenge.

Lastly, Let me, without imputation of indecent Rude­ness, or immodest Boldness. My Right Honourable Lords, the Reverend Judges, be your Remembrancer, not to in­struct you in your Duty; which you know much better than I can teach it; but to encourage you to persist in the performance of it.

As the Nations Happiness absolutely depends upon the flourishing of Righteousness, and its flowing down as a mighty Stream; so the promoting of Godliness and Piety, Justice and Equity, Honesty and Probity, doth much depend upon your Love to them, Zeal for them, and Courage to execute true Judgment with Impartiality and Truth.

The Motives to it, are so many, and so cogent, I have neither need, nor time to reckon them up; I only beseech you always to carry them with you, and often to reflect upon them.

One is instead of all; which I shall repeat in the Words of the good and great Jehoshaphat, 2 Chron. 19.6. Take heed what you do; for you judge not for Man, but for the Lord, who is with you in Judgment. Ver. 7. Wherefore now let the Fear of the Lord be upon you; take heed, and do it; for there is no iniquity with the Lord, nor respect of persons, nor taking of Gifts; thus shall you do faithfully, and with a perfect heart. Ver. 10. And what Cause soever shall come to you of your Brethren, between Bloud and Bloud, Law and Commandments, Statutes and Judgments, you shall warn them that they tres­pass not against the Lord, and so Wrath come upon you, and upon your Brethren: This do, and you shall not trespass. Ver. 11. Deal courageously, and the Lord shall be with the Good.

Franciscus Alverius writes of some Aethiopian Judges, who sate upon the Foot-stool of their Chairs, leaving the Seat empty for God, or Angels to sit in.

And Plato tells us, That Judgment used to be admini­stred near the Temples, that the Reverence of the Deity might bend the Judges Mind to the doing of Justice; and I humbly hope, this taking the Pulpit in the way to the Bench, may have the like Effect: Amen.