THAT there is a real Distinction be­tween Good and Evil, Virtue and Vice, which was so antecedently to all positive Laws, whether Human or Divine: and that the natural Defor­mity, and innate Turpitude of the one, and the ami­able Agreeableness and inherent Rectitude of the o­ther do not barely depend upon the arbitrary Sancti­ons of those who have enacted Laws concerning them, is a Truth so obvious, and manifest to any one, who duly considers the Nature of things, and soberly attends to the reasonings and reflections of his own Mind; that one may justly admire how it comes to pass, that the dull and exploded Notions of [...]. Di­egen. Laert. in Vita Aristip. p. 134. ed. Am­stel. Aristippus, V. Lactant. l. 5. de Justitia. Carneades and other Philosophers of old, concerning these matters, should be again, with Confidence enough, reviv'd, (especially in this Thinking and Philosophical Age) by Mr. Hobbs and his Followers, who pretend to a more than ordinary smartness and sagacity in Reasoning and Speculation. Thus He, who whilst he lived was the Greatest won­der of the Peak, in the Preface to his Book de Cive, [Page 2]huggs, and applauds himself for having found out the great and infallible Medicine for Wounded Consci­ences and troubled Minds: by dispelling those mists of Error, as he calls them, in which Men, before this Phosphorus arose, were involv'd, concerning Just and Unjust, Good and Evil: in having clearly demonstra­ted, by solid Reasons, as he vainly insinuates, that there are no Doctrines Authentick concerning them beside the Laws and Constitutions of each particular City. And in his Book de Corpore Politico, he bold­ly, and in plain terms asserts, that C. 1. p. 5. Jus & Ʋtile right and profit is the same thing. So that, according to this Doctrine, if it should happen, that two or more Cities or Nations should have contrary Apprehensi­ons, and different Sentiments concerning Good and Evil, Just and Unjust, that then these Creatures of Civil Power must submit to new Names, and change their Liveries as often as they change their Masters. But I can never believe, that theft and cru­elty, injustice and oppression, deceit and treachery should become good and laudable Qualities, by what Laws soever they were enacted, or by what Autho­rity soever they should be confirmed: or that, amongst Wise and sober Men, they should be reputed more excellent and praise-worthy than Honesty and Cle­mency, than Justice and Integrity, than Sincerity and Fair-Dealing in all the mutual transactions of our Af­fairs. Certainly the Foundations upon which the laws and principles of Justice and Equity are built, are as unchangeable and immovable as the Will of God, whereby he establishes the immutable Decrees of his Wisdom and Goodness; and that we may as well suppose Men able to change the Nature of things, to turn a Spirit into a Body, or a Body into a [Page 3]Spirit, as that they should be able to alter and un­fix those steady Rules, whereby we take our measures concerning Good or Evil. The laws of the invisible, and immaterial World are no less stable and certain than those are by which we observe this vi­sible Frame of things to be guided, in the producti­on of their necessary Effects, and in their stated and constant courses, and periodical Revolutions. 'Tis as unnatural and irrational to say, or make a law that God is not to be worshipped, to affirm that 'tis wickedness and impiety to render to every one their due; or that it is sin and folly to live soberly, righ­teously and Godly, as it would be for a Man to at­tempt to make fire and water lose their innate Qua­lities of heat and coldness, by commanding them to do so: and that they should mutually change their Properties, that Fire should become naturally cold, and Water hot, whensoever a company of Men in Authority, should pretend to establish the Absurdity by a Law. This would be as impossible and impra­cticable too, as that the Sun should rise in the West, and take a contrary Course to what it hath done from the beginning of the World, when the Grand Seig­nior pleases to command it, who, as I think, amongst his other magnificent Titles, stiles himself Lord of the Sun and Moon.

But farther, if there be any Advantage on either side, the Laws of Reason and of the intellectual World may fairly challenge it: for as God can never cease to be Holy, Wise and Good, and was so from all Eternity, so these Emanations of eternal Wisdom and Reason, can never, no not for a moment, cease to be what they are: whereas the material and visible World, having not been from Eternity, but created [Page 4]in time by God, the laws by which he governs [...]t are changeable at his Will, and he can suspend the Execution of them when he pleases. So he once made the Josh. 10.12. Sun to stand still upon an extraordinary Occasion, and restrained the violent Flames and in­tense Heat of the bu [...]ning fiery Furnace, that it should have no power to hurt the Dan. c 3. Three Children who were thrown into it. But thô we read of Gods al­tering the Course of Nature, and of his suspending the Laws whereby this material World is acted and govern'd, by vertue of his Supreme Dominion and Prerogative, which are essential to him as Lord and Creator of all things beside Himself; yet we no where read, that he ever either commanded or al­lowed any Man to do a moral Evil; to Steal, com­mit Murder or Adultery; to Worship any other Gods beside Himself; or to Blaspheme and take his Holy Name in vain &c. For thô God commanded Abra­ham Gen 22 to sacrifice his Son, yet even then he did not tempt him to sin; but only made Trial of the sin­cerity of his Faith and Obedience: and chose to show an extraordinary Instance of his Providence, by sen­ding an Angel to stay his Hands, which were ready to give the Fatal stroke, rather than suffer him to imbrue them in his own Blood, by shedding that of his innocent and onely Son.

And although we read that God allow'd the Exod. 3.22.12.35, 36. Is. raelites, at their departure out of Aegypt, to speil the Aegyptians, by giving them so much favour with their Cruel Taskmasters, as to borrow Jewels of Silver and Jewels of Gold and Raiment of them, without paying them again; yet neither in this In­stance, can we charge God as the Patron of Sin. For he being absolute Lord and Proprietor of all the [Page 5]World, can transferr one mans Right to another when he pleases; but more especially then, when he for­feits it, by rendring himself obnoxious to his Divine Justice and Vengeance, through Oppression, Fraud or Injustice or any other heinous Crime. But far­ther, this Action of the Israelites, which was appro­ved of by God, may be accounted for after another manner; for the Aegyptians having oppress'd the Is­raelites for many Years, and defrauded them of their Wages, this Action, at their Departure; was onely a more Subtle way of Paying themselves the Arrears which were due to them, and which they were in no capacity of procuring by Law, or by Cum Hebraei diu servnssent Aegyptiis, mul­tisque ab iis af­fecti fulssent in­jurits, voluit De­us, eis mercedem servitutis suae & injariarum rependere. Id etiam notavit Auter libri Sapien­tiae Cap. 10. v. 17. reddens sanctis mercedem sanctitatis laborum suorum deducit eos via mirabili &c. Rivet. in Cap. 12. Exod. To the same purpose Irenaeus c. 49. l. 4. Lege Naturae, quae ex ipsa deminii natura ac vi sequitur, dupliciter fit alienatic, expletio­ne juris & succeshone. Expletione Juris fit alienatic, quoties id quod meum nendum est, sed mihi dari debet, aut lcco rei meae, aut mihi debitae, cum eam ipsam consequi non possum, ali­ud tantundem valens accipio, ab eo qui rem meam detinet, vel mihi debet. Nam Justitia expletri [...] in quoties ad idem non potest pertingere fertur ad tantundem, quod ex merali aestima­tione idem. Grot. de Jure Belii & Pac. Lib 2 c. 7. V. Annot. § 2. Com­pulsion.

As to another Objection taken from the 2 ^d Book of Sam. 12. and the 8 ^th, which seems to encourage Incest, or Adultery, because it is said that God gave to David his Masters Wives into his Bosom: Some say the Hebrew Word doth not imply Sauls. Wives, but the Maids of Honour or Attendants on the Court of Saul, out of which David might choose Wives: for as the V [...]B. of Werces. Letter to a De­ist p. 127 Con­cub [...]tus tunc nuptiae erant, & concubina etiam uxor h [...]bit [...]. Sel­den de Jure not. & Gent. l. 5. c. 7. See more in Selden of this matter. Ambae viz. Cethura & Hagar, & Ʋxores Abrahae & Concubinae sunt appellatae, August. de Civit [...]t. Dei, l. 16. c. 34 v. Gen 16.3.25. 1. compared with v. 6. Learned Author of the Letter to a Deist writes, it will be no e [...]sie matter, by the Constitution of the Mosaical Law to prove Polygamy to be Adul­tery, thô it be unlawfull now by Mat 5.32. 1 Cor. 7.4. the Law of Christ.

So that Men can never act these, and such like Wickednesses by pretending Gods Authority, when they have it not: Because it cannot be that God should either command, or allow them to doe a Moral evil: for if he should, he must then be both Holy and Unholy too, to affirm which is not onely big with Contradiction, but full of Blasphemy and Impiety. Thus as God neither can, nor will deny Himself, so neither can he nor will he, be the Author of any sin, or the Patron of any wickedness; because that would be to deny Himself, and to impeach his own Goodness, and Wisdom, and Veracity, of false­hood, and folly and weakness; which Imperfections are altogether repugnant to the Essential Holiness of his Divine Nature.

If then the Distinction between good and evil be re­al, and not barely notional, and the Foundation upon which that Distinction is built, be so firm and stedfast, that it implys a Contradiction that it should be altered and removed by God himself, it is beyond the force of any Human power to break the Golden chain of Ver­tues, by which they are linked together, and to cancel the laws of Piety, Justice and Equity, which are of e­ternal and immutable Obligation. For indeed, as I hinted before, Si populorum jussis, si princi­pum decretis, si sententiis Judi­cum, Jura con­stituerentur: Jus esset latrcomarit Jus adulterare, Jus testamenta falsa suppenere, si haec suffragiis, aut scitis multi­tudinis proba­rentur. atquînos legem bonam à mala nulla alia nisi naturali nor­mâ dividere pos­sumus, Cicero de Legib. l. 1 ^o. if the nature of Good and Evil depended upon the capricious humours, and was to be determined by the fallible Constitutions of human Lawgivers; it would then be in their Power to reverse the Face of things, when they pleas'd, and so in time they might quite abolish the Notions and Sentiments which are im­planted in Mens minds concerning Right and Wrong, Virtue and Vice: and the same Actions might pass for Just and Pious at one time, which would be look'd upon to be highly Impious and Unjust at [Page 7]another. But this can never be; for if all the World should conspire together to make it unlawfull to worship God, and to honour our Parents; to live Soberly, Righteously, and Godly: and should con­sent to establish a Law to make it lawfull to com­mit Theft, Murder, or Adultery, &c. it would be null and void of it self, without being formally re­peal'd by another, and the same breath that pro­nounc'd it, would only deliver it up to the sport and derision of the winds: and they who endeavour to establish iniquity by such a Law, would only ren­der themselves guilty before God, by keeping it, and would pull down upon their own Heads that Curse denounc'd against them by the Prophet Isaiah c. 5. v. 20 Wo unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter.

'Tis the peculiar Excellence of God that he changeth not, and therefore he will never refix those Laws in any time which he had decreed and establish'd before the World began: for being infi­nitely Wise, and Just and Good, he could not en­act any Law which was either foolish, unjust, or wicked: because his Knowledge, which is stinted by no other bounds than those of Infinity and E­ternity, cannot be deceiv'd, and his Justice which is as essential to him as his very Being, would not have suffer'd it, and his Goodness, which over­spreads the whole Creation, could have took no delight and satisfaction in imposing false notions up­on his Creatures, or in the reflection, and contem­plation upon an Irregular Action in himself, of which he is not capable. No, he saw all things that He [Page 8] Gen. 1.31. had made and behold they were very Good; as well in a Moral, as in a Natural respect: so that there was nothing left for the wit of Man to perform towards the Perfection of his own Nature; o [...] the accomplishment of his own Happiness, Peace, and Security even in this World: God having made such ample Provision for him, and plac'd him in such a state of Perfection, that he might not only have been Happy himself; but also have deriv'd those Endowments with which he was blest, and that Felicity which he enjoy'd, upon his Posterity too, if he had not swerv'd and deviated from the Law of his Creation, in first willfully violating that of his Maker. For Men therefore to talk of the state of Nature's being a state of War, wherein all things were Lawfull, and all things Common; wherein Men were obliged by no Rules and Laws of Justice and Equity; but that they might, with­out controul, follow the swing and bent of their own Vitious Inclinations and Irregular Appetites, till by consent they tied themselves up to be go­vern'd by certain Laws, is to reflect unworthily upon the Wisdom and Goodness of God, as if Men could do better for themselves, than either he could, or would do for them. Alas! the utmost we can do, cannot restore our lapsed Nature to its Primi­tive Integrity; or re-engrave the defaced Characters of Wisdom and Innocence, which were once im­printed on the minds of our first Parents, by the Finger of their all Wise Creator. For God created man upright, but they have sought out many inven­tions, Eccles. 7.24

This then being premis'd and granted, that the nature of Good and Evil is invariable, and that [Page 9]they are not the Fortuitous result, and offspring of Arbitrary Power and Will; but that the one is built upon the solid Foundation of Everlasting Truth, and is conformable to the Will of God; and that the other is a deviation from the dictates of Right Rea­son, which is a Ray that proceeds from the Fountain of Light, and an aberration from the Divine Law.

I shall now come to a more strict discussi­on of the Words of my Text. Only be pleas'd to afford your Patience, whilst I make this Refle­ction upon what I have said: that I am sorry we live in such an Age, wherein the Prime Rules and Fundamental Principles of Religion and Morality are call'd in question: wherein Men affect to be witty at the expence of their own Happiness and Salva­tion; by endeavouring to vindicate their Enormous Crimes with a shew of Reason, which, God knows, is often as corrupt and vitiated as their Morals; and therefore it cannot but with Regret and Sorrow be reflected upon, that there should be any Occasion for Discourses of this Nature.

Some, alas! in this Degenerate Age, wherein down­right Atheism is dress'd up in the more plausible Co­lours of Deism, are apt to flatter and deceive them­selves with the vain and empty Hopes, of being ac­counted Men of extraordinary Parts, and piercing Judgments, if they can but manage two or three weak and trifling Arguments against all Reveal'd Re­ligion: and so having shook off the Yoke that so sorely gall'd them, they disdain to be under the restraint and government of any other Law than what their Wild Fancies and Corrupt Imaginations [Page 10]dictate to them: and so giving way to their Heac­strong Passions, and Craving Appetites, they indulge and gratifie their unruly Lusts in all the instances of Impiety, Lewdness, and Sensuality. But as sure as there is a God that governs the World, so sure hath he reveal'd his Will to Mankind, by his onely Son Jesus Christ, who is the Wisdom of the Father, and the express Image of his Person; in whom are hid all the Treasures of Wisdom and Knowledge; such Knowledge as will make us wise unto Salvation, in respect of which all other worldly Wisdom is but accounted Folly before God. To offer at the proof of this Point would be forreign to my Purpose: and therefore I return to the Handling the Words of my Text, which in the several Translations of the vul­gar Latin, Greek and Arabick, are so variously ren­dered, that they differ as much among themselves as they do from the Original Hebrew: to which our Translation, especially taking in the Marginal Read­ing of more abundant, comes nearer than any of those before mentioned, and therefore I shall stick to that, and take the Words as they fairly lye be­fore us, without offending some of your Ears with the uncouth and uncommon Sounds of Greek and Hebrew Words, which I could not avoid, if I should attempt to make a Critical Disquisition about the dif­ferent Interpretation of the Original. Having there­fore in what I have already said, fixt the Notions of Good and Evil upon the solid, and immovable Basis of Unerring and Everlasting Truth, which I thought necessary to doe, to avoid a Sceptical Objection, viz. That I precariously begg'd the Principles I went upon, without Offering at any Proof for what [Page 11]I deliver'd: I shall in the following part of my Dis­course observe this Method.

First, I shall endeavour to show upon what Ac­count a Righteous Man is more Excellent than his Neighbour, who must be suppos'd to be a Bad man; otherwise the Comparison would be put in vain; for a Righteous Man would not be more Excellent than his Neighbour, if he were equally Righteous with him, and therefore the Preheminence that the One obtains above the Other, turns upon this Hinge, that the one is Righteous, and the other Wicked.

Secondly, I shall propound some Instances, wherein the Righteous Man is more Excellent than this his Neighbour.

First, I shall endeavour to show upon what Ac­count a Righteous Man is more Excellent than his Neighbour, who is suppos'd to be an Ill Man: who thô he be Superior to the other in the Outward Con­ditions of this Life, in having the Advantage of a Nobler Birth, a Larger Estate, and a more Splendid Retinue; yet if he wants the Qualifications of a Righteous Man; if he be not Just and Equal in his Dealings with other Men; if he be not Moderate and Temperate in the Enjoyment of worldly Pleasures, and piously and devoutly Affected towards Religion and the Service of God: a Man of meaner Quality, and more narrow Circumstances, if he be but Righ­teous, is of a more Excellent Spirit than he, who is not so. Because the Righteous Man more resembles God than the other, who is the great Pattern and [Page 12] Exemplar of all that is Good, Sublime and Excel­lent: and therefore he propounds Himself to out I­mitation, and we are commanded to be Luke 6.36. Mercifull because our Heavenly Father is Mercifull, and to be Levit. 11.44. Holy because he is Holy. And by how much the nearer Approaches we make towards God, in our im­perfect Essays, and weak Endeavours after Holiness and Righteousness, by so much the more do we en­noble our Natures, and distinguish our selves more from the Plebeian Multitude, by acts of Justice, and Mercy and Piety, in the esteem of the Wisest and Best Men, than by a Numerous Attendance and Glit­tering Attire, which none but the injudicious Vulgar look upon as the onely distinguishing Badges of Ho­nour, and marks of real Worth. The Heathen Poet could discover the Truth of what I have said, by the Light of Nature, when he express'd his Sentiment in that known Distich,

That Virtue was the sole and true Nobility: which really raises one Man above another, more than all the external Advantages of Birth or Fortune naked­ly considered, without the Forementioned Qualifica­tions of Righteousness and Holiness: but when they are joyned together, they then illustrate one ano­ther, and Virtue is better able to exert it self, and appears more amiable, having the Advantage of a comely Body, and prosperous Condition to support it, and set it off. So true is it what the Greatness of Mind promo­ted by Christi­anity p. 9. H. M ^r Boyl observes, that all that outward Greatness can doe, [Page 13]is not to make a Soul Great, but to afford one that is, the opportunity of shewing it self to be so. Fa­cinus quos inquinat aequat, that Wickedness which pollutes men makes them equal, thô their exteriour Conditions be vastly different and unequal.

The mind of every Man is truly himself, and by how much that improves in Virtue and usefull Knowledge, by so much doth it excell it self, and those of other Men, which are not imbued with the Rare endow­ments of Piety, Justice, and Integrity, and an uni­versal Good-will towards all Men. Suppose a man encompass'd with all the external Felicity that this World affords, possess'd of a large estate, and grac'd with Titles of Honour sutable unto it; yet if his Mind be sunk below all that is truly Noble and Ge­nerous; if it be overrun and canker'd with the Rust of Covetousness, and sharpned with the Keenness of Revenge; if it be fretted and gall'd with Envy and Malice, and inflam'd with Lust and Intemperance; if it be swoln and bloated with Haughtiness and Pride, and harass'd with wicked Plots, and base De­signs; if it be grown so savage as to delight it self in sucking the Blood of the Innocent, and in glut­ting it self with Cruelty and Oppression: the Righ­teous Man, thô he wants some of those unnecessary Superfluities which the other enjoys; but yet exer­cises himself in the constant Practice of the opposite Virtues: who endeavours to keep a Conscience void of Offence both toward God and toward Man; who is mo­derate in his Desires and Enjoyments of the Good things of this Life, and kind and beneficent to those whom he is concern'd to assist and relieve; who is [Page 14]Just in his Dealings, and Faithfull to his Promises; who is humble and obedient to his Superiours, and Governours, civil and obliging to his Equals, and Courteous and Condescending to those that are be­low him: who endeavours to relieve the Oppressed, and to rescue the Innocent from the Snares of the cruel Hunter, this Man is more Excellent than the other: he will find favour with God, and be high­ly esteemed by all Good Men, he will be comforted and delighted with the continual Applause of a good Conscience, and with the Joys of a serene and cheer­full Mind. This Man is a true Subject of the King­dom of God, which according to the 2 Rom. 14.18. Apostle con­sisteth not in Meat and Drink, in the outward afflu­ence of Riches and Honour, but in Righteousness and Peace and Joy in the Holy Ghost: for he in these things serveth Christ, is acceptable to and approved of Men. Whilest the other, who is not endowed with the Heavenly Virtues before mentio­ned, will be slighted and contemn'd, and onely re­verenc'd out of Fear, if he happen to be Great and Powerfull: for he being a Friend to no man, none will be a Friend to him, in vindicating his Reputati­on, by endeavouring to wipe off the Blots, and Stains with which his Name is cover'd, by a molli­fying and candid Interpretation of his Actions.

2 ^ly, The Righteous Man is more Excellent than his Neighbour, because he is not only respected by Men; but likewise honoured by God himself, who has declar'd that they who 1 Sam. 2.30. honour him he will honour; and that he being Righteous Prov. 15.5. Psal. 11. v. 7. loveth Righteousness in us, and that his eyes will behold [Page 15]the Just with Complacency and Delight. Now there is nothing wherein we can honour God so much, as by endeavouring to imitate the Holi­ness, and other Attributes of his Divine Nature; wherein they are imitable by us: and by doing our best endeavour to transcribe that Copy which he has set us, of doing Justice and loving Mercy, of being kind and charitable to all Men, even to the Ungratefull, and of diffusing our good will to those whom our Bounty cannot reach. We never read that God has commanded us to be Omniscient or Omnipotent; because the Attainment of these Sub­lime Excellencies, and peculiar Perfections of the God-head, is plac'd beyond the Sphere and Capaci­ty of our weak and finite Natures and Abilities. But, as if we had a sort of Infinity ascrib'd to us in this respect, God has commanded us to be Mer­cifull and Holy, as he is so, i.e. according to the measure and proportion of our stinted Capacity, and our frail and lapsed Condition. Which we can­not be without first being Just, and Upright in Heart: because Justice is a Virtue of the First Magnitude, and is of so comprehensive a Nature, as that it is said to contain all other Virtues in its Fruitfull Womb. For indeed the love of God, and of our Neighbour, which, as we are assur'd by an Infallible Author, is the sum and substance of the whole Law, is the Natural Result and Proper Effect of Primum Ju­stitiae officium est Deum cognesce­re ut parentem, eùmqae metue­re ut Dominum, diligere ut pa­trem. Secundum Justitiae officium est hominem ag­noscere velut fra­trem. Lactant. Epit. p. 685. Ed. Oxon. Justice and Gratitude. For how can we absolve our selves from the nonperformance of these Duties, without being highly Unjust and Un­gratefull? If after having been obliged by God, in so Extraordinary a manner, in his giving us a being, [Page 16]and providing a comfortable subsistance for us in this World, and in taking care for our Future Happi­ness, we should refuse to pay him the inconsider­able Tribute and Homage of our Love and Ser­vice, no Name of Reproach can be bad enough for us, except it be those of being Unjust and Un­gratefull. And as Men are not self-sufficient, or able to make themselves Happy like God, in con­templating and reflecting upon their own Perfe­ctions; and so wanting the help of others, are na­turally inclin'd to Society, from which they expect Relief and Comfort in all their Troubles and Ne­cessities, so can They by no means escape the Im­putation of Injustice, who do not lend a mutual assistance to others in their Afflictions and Cala­mities, from whom they themselves expected and perhaps received Kindness and Benevolence when they labour'd under the same or such like Incon­veniencies or Disasters. Omnium, quae in docterum ho­minum disputa­tione versantur, nibil est prefe­ctò praestabiliue, quàm planè in­telligi nos ad Justitiā esse na­tos; Neque opi­nione; sed natu­ra constitutum esse Jus. M. Tull. lib. 1. de leg. p. 326. Ed. Lamb. For to that end were they born, and not for themselves alone, according to that wise saying of Tully: of all those things which are disputed on by Learned Men, there is nothing better than plainly to understand, that we are born to do Justice, and that Right is the Con­stitution of Nature, and not of Opinion. Hence it is that the Law Mat. 7.12. of doing to others as we would they should do unto us again, has obtain'd so much credit in the World; that thô the practice of it be often neglected; yet it is every where, and by all Men commended to be most Just and Reason­able; being taken in a right sense with some Re­strictions and Limitations: as that our Will must be suppos'd to be Regular, and to desire nothing [Page 17]of others, which may infringe the Laws of Equity, Modesty, Decency, and good Manners. For if one should tempt another to Lewdness, and Dis­honesty; to be partaker with him or her in Theft or Adultery; and should make use of an Argu­ment grounded upon this Text, that he desires no­thing of another but what he should be willing to Gratifie him, or her in again, upon a like occasion, this would be to abuse the Rule before us; which is never so to be understood, as to patronize Sin, or elude the Laws of Justice, and the Precepts of Holiness.

Or, if a Criminal standing at the Bar, convict­ed of some Notorious Crimes, which deserve that the Sentence of Death should be past upon him, should argue thus: That if the Judge was in his case, he would willingly be acquitted, and there­fore that he ought not to pass Sentence upon him: because if he does, he violates the Rule of doing to others as he would they should do unto him a­gain: In this Case a Judge ought not to take his Measures from the Irregularity of anothers will, but from the Rules of Justice and Equity, which all Men are universally obliged to observe; thô not always in their utmost rigour and extent. For we are advised by the wise Man, Eccles 7.16. not to be righteous over much: that is, not to stretch things beyond their due measure, and make more of a Circum­stance, or an Evidence than they will naturally and fairly bear; but to mix Clemency and Mercy with our Justice, and that where Right and Property, [Page 18] [...]. Platon. Protag. p. 225. Ed. Marsil. Ficin. Peace and Safety, and the Publick Good, can be preserv'd, and secur'd without inflicting Punishment, then to preser Mercy before Justice; because it is the Attribute of God we most Admire and A­dore and which is said to Jam. 2.13. Rejoyce, or Triumph o­ver Justice, or against Judgement

2 ^ly, I come now to propound some instances, where in a Righteous Man excells his Neighbour.

First, If he be a Person who is entrusted with Rule and Authority, and the Administration of Ju­stice: if he be Advanc'd to some Eminent Station either in Church or State, He prefers the Publick Good before his own Private Interest. He aims not at carrying on any base Designs of ensla­ving his Country to a Forreign Power, and Papal Jurisdiction: whose Arbitrary Exactions and Impo­sitions have been so Intolerable, that they have been often oppos'd, and at last cast off, even whilst the Nation profess'd the Roman Religion. He chu­ses to stand up in Vindication of the Just Rights, and Legal Properties of Millions of People, as much as he can, without resisting Lawfull Authori­ty, rather than suffer the Wise and Ancient Laws of his Country, the Freedom and Liberty of his fellow Subjects, and the True Religion establish'd amongst us, to become a Sacrifice and Prey to the Inveterate Rage, or insatiable Ambition of a few [Page 19]Aspiring and Merciless Men. He cannot be per­swaded that the Numerous Race of Mankind were created, on purpose, to be trampled upon by some Nero's and Caligula's, who are not contented with the Preheminence and Authority which the Laws of God, and the Land whereof they are Gover­nours, have Invested and Impower'd them withall: or that it is Reasonable to think that God has gi­ven them leave, at their Pleasure, to dive [...]t their Cruel Minds, with exercising the Patience and For­titude of Innocent Men, with Racks and Gibbets, and other Torments. No, as they have no Com­mission or Authority to do Evil; so the Man I am speaking of, looks upon himself in Conscience ob­liged, as much as in him fairly lies, to endeavour to repress the Exorbitant Growth of Arbitrary Power: to stem the Tide of Tyranny, Superstition, and Idolatry, when it begins to overflow the Land, and its Furious Waves attempt to undermine, and bear down the True establish'd Religion he Professes, which is dearer to him than his Life, or any Temporal Concern. For he thinks there is no just Reason to expect, that God should work Miracles to pre­serve a Church and Nation from Ruin and De­struction, when other Means may be Lawfully us'd, toward the Resetling them upon their old Foun­dations, according to their Ancient and Legal Con­stitution, without their being concern'd in Rebellion.

And here I have a Fair Occasion offer'd me, of drawing a Parallel between two Printes, who are at open Hostility with one another; and of show­ing [Page 20]the Justice of the Cause, in which One of them is Engaged, against the Unjust Invasions, and Vio­lent Usurpations of the Other. Whose Severe, not to say Inhuman Usage of his own Faithfull and Loyal Subjects, many of whom had obliged him in the Highest Degree (and never disobliged him, except when they could not comply with his Unlawful Commands) may teach us how he would deal with those of another Nation, if they once should be so Unhappy as to Groan under his Hea­vy Yoke. How would they then wish, and sigh for that Deliverer which too many now so lightly Esteem. If Solemn Oaths and Edicts could not bind him, from Banishing his own Native Subjects from their Habitations, to seek their Bread in For­reign Countreys because they neither could, nor would be Papists, how can we, who of late, have been the Greatest Thorn in his Side, by endea­vouring to stop the Progress of his Arms, and curb his Growing Power; who, no doubt, have exasperated him against us, in a more than Ordi­nary Manner, by Burning and Sinking some of his Capital Ships; can we I say, whom he looks up­on as the most Formidable Opposers of his De­signs, expect Better and more Favourable Dealings from him, than they have met with? Can we think we have obliged him as much, as his own Protestant Subjects have done, who set the Crown upon his Head? And all the World sees how he has Requited them for it. It seems to me to pro­ceed either from want of due Consideration, o [...] a right Understanding of Affairs, to think that a [Page 21] Monarch so much devoted to his own Interest, should be at this Vast Expence of Money, and Loss of Men, barely upon the account, of only Reaping the Naked Glory, of Restoring an Unfor­tunate Deserting, and Deserted Prince: without ha­ving any farther Design. According to my shallow Judgement in these Matters, I am apt to think he had rather be a Conquerour of a Kingdom him­self, than Restore another to it. Can we imagine he should be touch'd with such a feeling Sense of Honour or Conscience, as to impoverish his Sub­jects, and weaken his Forces for the Sake of Re­enthroning one Prince, when he shows no Con­cern or Tenderness of either, in Dispossessing o­thers, being of his own Religion too, of their Law­full, and Hereditary Dominions? Why should not the Duke of Savoy, the Elector Palatine, the Em­perour, or King of Spain, be as Dear to him as some Body else? And yet I am inclin'd to believe, if he had his Will against the foremention'd Princes, he would leave the Glory of Restoring them to their Dominions to some other Potentate. So that I must beg to be excus'd, if I cannot submit to the Judgement of those Men, who have so good an Opinion of him, as to think he only Designs to do Justice, out of Pure Generosity, by Resto­ring the late King. And therefore I hope with­out being Guilty of misapplying my Text, or a­busing Scripture, I may truly say that our Gracious, and Righteous King William is more Excellent than This his Neighbouring Prince.

It cannot but be Evident to a Man of an un­biass'd Judgement, that our King seeks to Pro­mote the Publick Good; not only of these King­doms, but of all Europe. If he could have been so Base as to have Betray'd the Liberty of his Country; or so Tame as only to have fat still whilst the French had overrun and subdu'd it, he might have made what Terms he pleas'd for him­self, and have enjoy'd more Ease and Quiet than he now does. But the Safety and Welfare of his Country, of which he has been an Hereditary Defender, the Liberty of all Europe, and the Pre­servation of the Protestant Religion, were Dearer to him than his own Private Interest and Repese: otherwise he would never have undertook so Ha­zardous an Attempt, as was that of his coming hither, to Secure and Settle the Right of his Princess to the Crown, by making his Appeal to a Free Parliament, and to put our disjoynted Go­vernment into Frame and Order again, without any imaginable Probability, that He should come to fill an Empty Throne. His Actions since his being Possess'd of these Kingdoms, sufficiently ma­nifest it to all the World, that 'twas neither Pride nor Ambition; nor love of Ease and Empire, that prompted him to undertake our Deliverance, and Accept the Crown. For since that, has he not expos'd his Life to Danger, as much, or more than ever he had done before? Has he not un­dergone the Greatest Fatigues imaginable, in Watch­ings and Tedious Marches, and liv'd in a conti­nual hurry of Business ever since? Men who [Page 23]only Design their own Profit and Advantage, give over Trading when they have acquir'd a Plenti­full Estate; that they may Enjoy themselves in Ease, and Pleasure, and Quiet. They then Re­tire from the Noisy Clutter of the City and Exchange, and take some satisfaction in think­ing how others scramble for that, of which they have now, with Care and Industry got enough: but the Acquisition of Three Kingdoms does on­ly Inspirit and Invigorate our King for Greater Undertakings; that, by the help of God, he might be the Deliverer of other Nations, as well as of these Kingdoms: For it is plain he does not so much Delight to wear a Crown as to De­serve it. Whilst others spend their flying, and Pre­cious Hours amidst all the Softning Divertise­ments, and Entertainments of a Splendid Court; He chuses to tread the Rugged, but more No­ble Paths, which lead to True Glory and Immor­tal Honour: in shunning no Opportunity of set­ting a Gallant Army a Brave Example of Heroick Courage, and Undaunted Magnanimity, of Pru­dent Conduct, and Inimitable Valour; by too much Exposing his Sacred Person to the Com­mon Danger upon all Occasions. And notwith­standing He has never declin'd to Engage the E­nemy, upon Apparent Disadvantage, and Une­qual Number, yet the Watchfull Providence of God has Protected and Defended Him in a more than Ordinary Manner. When so many Instruments of Death have flown so Thick about Him, that some of them have gently wounded Him; yet [Page 24]none of them have had Power to touch his Life, for which extraordinary Mercy Gods holy Name be prais'd.

I could willingly dwell longer upon this copious and delightfull Theme, if the Time would give me leave; but I think enough has been said to con­vince an unprejudic'd Mind, that both He and the Cause in which he is engag'd are Righteous: and if so, it nearly concerns every True Englishman and Pro­testant of the Church of England to wish well to it, and to pray to God to prosper it with Good Success; and that this War may end in a firm and lasting Peace, to the Glory of God, and the Preser­vation and Prosperity of his Church.

I must confess, next under God, I owe my comfor­table Subsistance to Him, as I believe a great many more here present do, and therefore I do not onely think my self obliged to be inwardly gratefull and thankfull, for the Ease and Safety, for the Freedom and Liberty of enjoying my Religion, without Distur­bance; for the opportunity and pleasure of Study, and improvement in Learning, and all the other Ad­vantages of a Retired and Academick Life, which I have already enjoy'd under their Majesties Auspici­ous Reign; but also openly to testifie my Gratitude to others, that they may be excited to an Acknow­ledgment of their Obligations to Him, and may be stirred up to pray that God would continue these Mercies to us, which in all likelyhood he will not long do, if we be not Thankfull for those we have already receiv'd.

Secondly, If the Righteous Man I am speaking of, be a Private Person; one who is entrusted with no Power, or Authority in the Administration of Pub­lick Affairs, he will be cautious and wary of being Turbulent, and Factious against that Government which protects him: thô he may think he finds some Flaws, and observes some Miscarriages in it, or may look upon himself not to be obliged to com­ply with all its Laws and Injunctions. He will not be over-hasty in Censuring and Condemning others, as if they had neither Reason nor Conscience on their side, thô he cannot come up to the same Height of Complyance with them. A Man ought to have a care lest he forfeit his Claim to Prudence and Discretion, by abounding too much in his own Sense; and to suspect least his own Judgment misguide him, when it runs counter to the Publick Laws, which are establish'd and promulg'd by the Supreme Pow­er, by the Concurrence and Authority of some of the Greatest, and Wisest, and most Religious Men of the Nation: and in Modesty and Charity believe that other Men, from whom he differs in Opinion, act upon Principles of Reason and Conscience as well as himself. So that thô it does not belong to me to condemn those, who after an impartial Exa­mination of the Arguments on both Sides, are sin­cerely persuaded in their Consciences, that they cannot Comply with Taking the Oaths; for to their own Master they must stand or fall, provided they demean themselves modestly and peaceably, who submit to it as far as they can, and do not obstinately set themselves against it: yet I think, [Page 26]without being guilty of Censoriousness and rash Judging, I may condemn those who are Turbulent, and Factious, and Seditious; especially if they pro­fess themselves to be Members of the Church of England; who have all the Reason in the world to stand Neuters, at least, if they think themselves obliged not to be Actors under This Government. For certainly, however such a Man may think himself obliged to be Passive and Ʋnactive under This Go­vernment, one can scarcely imagin how any one, who wishes well to the Church and Nation, can let [...]his Humour so far prevail above his Reason, as to think himself bound in Conscience to be Active in pul­ling of it down: because, in all likelyhood, our Re­ligion and Liberties must fall with it. For howsoe­ver he may flatter himself with the Hopes of find­ing more than ordinary Favour under another Re­volution, yet, if he keeps firm to his Religion, he may chance to be deceived: But suppose he be not, but that some distinguishing Note of Honour, or Preferment be conferr'd upon him, for Adhering so stedfastly to the late K. yet, after all, he must be an Unnatural Son, who can rejoyce, and take Satisfaction in his Own, and a Few others Safe­ty and Advancement, whilest he beholds his Mo­ther the Church of England depress'd and torn in pieces.

Thirdly, The Righteous Man who has sworn Fi­delity to their Present Majesties, thinks himself in Conscience obliged to observe his Oath; because he took it in Sincerity and Truth, and in the In­tegrity [Page 27]of his Heart. He did not with him men­tioned in the Tragoedian, keep his Mind unsworn whilest he swore with his Tongue: but he then acted the part of an honest Man in Taking the Oath, as he now does in Making his Words and Actions sutable, and conformable to what he then did. He cannot but wonder at the Indiscretion, and Inconfistancy, as well as sinfull Folly of those, who having taken the Oath to K. W. and Q. M. are still as much Enemies to the Present Govern­ment as if they had not; and bespatter it with more odious Reflections, and fly Insinuations than some Others, who have not Sworn: this is so o­pen, and palpable a piece of Hypocrisie, and such plain and downright Dissimulation, that certainly those Men who are Conscious to themselves of be­ing Guilty this way, can never, at the same time, be so vain as to entertain any hopes of being Re­corded in History, for Men of Fidelity, Integrity and Honour.

For whilest they think to save Themselves, by Trimming on both Sides, and to gain the Reputa­tion of prudent and wary Men, they really loose the good Esteem of both Parties; neither of which will think it safe to trust them with any Secret of Moment, or Business of Concern, for fear of being Betray'd. So that, in my Judgment, they have as little Reason as any to hope for Advancement, and a Favourable Reception, if the Face of Affairs, and the Scene of Government should change again.

To be firm and steady to a Principle we have Espous'd, when there is no apparent Wickedness in it, nor any notorious Evil and Inconvenience con­sequent upon it, is worthy of Praise and Commen­dation. But to appear in one Dress to the World, and in another behind the Curtain, is to act the part of a Stage-Player, and not of a sincere and honest Man. Faithfulness and Sincerity in our Words and Actions, in our Oaths and Promises, in our Bargains and Contracts, are the main Ingre­dients that compound a Righteous and Honest Man. Thus the Psalmist in the 15 ^th Psalm de­scribing a Good Man, who is fixt upon Mount Zion, and never shall be moved, introduces his Character with this Question, Lord who shall abide in thy Tabernacle? who shall rest in thy Holy Hill? to which he thus replys, He that walketh upright­ly, and worketh Righteousness, and speaketh the Truth in his Heart, he that backbiteth not with his Tongue, nor doth Evil to his Neighbour, in whose eyes a Vile Person is contemned, but he honoureth them that fear the Lord, he that Sweareth to his own hurt and Changeth not. But perhaps, some may say, this last Verse might have been more aptly apply'd to Those, who refuse to comply with the Present Government, upon the account of Former Oaths, taken to the late K. To which I answer with Tunc enim ces­sasse materiam censendum est cum rerum sla­tus inter tempus jurandi, & tem­pus adimplend [...] ­ta immutatus est, at si quo tempo­rejurabatur prae­videri potuisset is qui pestea in­secutus est re­rum status, non omnino juratum fuisset. Respon­detur breviter, cessante juramen­ti, voti, aut pro­missionis materiâ cessare simul e­jusdem & Ob­ligationem quē ­admedum in na­turalibus & ar­t [...]fi [...]alibus, de­siciente materi [...] deficere necesse est & actionem agentis, nec en [...]m potest ignis ure­re, si desit ma­teria combusiibi­lis: nec Faber, ni adsint ligna, scamnum facere. de Juram. Ob­lig. Praelect. 7. [...]as. 60. Bishop Sanderson, who is acknow­ledg'd by all to be an Excellent Casuist: That the Bond of an Oath is dissolv'd, when the Mat­ter of it ceases, or any notable Change is made concerning the Principal Cause of the Oath: For [Page 29]the Matter is to be thought to cease, when the State of things between the Time of Swearing, and the Time of Fulfilling, is so chang'd, that if that state of Affairs which afterwards follow'd, could have been foreseen by him that Swore, he would not have Sworn at all. In short he answers thus: That the Matter of an Oath, or Vow, or Promise cea­sing, the Obligation to them does likewise cease; as in Natural and Artificial things, the Matter be­ing Deficient, there is a Necessity that the Action of the Agent should likewise cease. For Fire can­not burn, if there be no Combustible matter; nor a Carpenter make a Scaffold if he has no Wood.

To conclude, the Righteous Man in this respect also excelleth his Neighbour, because he prayeth for the Peace and Prosperity of Jerusalem; that is, for the Safety and Welfare of the Church and Nation whereof he is a Member; and does not re­joyce and triumph in the sad Accidents and Disa­sters, which may happen unto them, and which may tend to their Subversion and Ruin. He looks upon it as a piece of Inhumanity not common a­mongst the most Unciviliz'd People, to be devoid of all Compassion and Fellow-feeling toward his Countreymen, Confederates, and Fellow-Protestants abroad, when they suffer Afflictions, Losses and Calamities: and therefore cannot but stand amaz'd at the folly of those, who exult with joy at their own Destruction, which must necessarily be involv'd in that of the whole Nation, which God of his infi­nite Mercy avert. This is as great at Instance of fol­ly [Page 30]and indiscretion, as if a Man should rejoyce when his Neighbours house was on Fire, thô his own stood the next to be devour'd by the ap­proaching Flames. O pray for the Peace of our Je­rusalem, they shall prosper that love her, Peace be within her Walls and Plenteousness within her Pa­laces. What remains then, but that we all as­pire after those things which are truly Praise-wor­thy: and endeavour to excell one another in Righ­teousness and Holiness here, that we may be re­ceiv'd into the Habitations of Everlasting Bliss and Glory hereafter. Which God of his infinite Mercy grant, for Jesus Christ his sake. Amen.