THIS Psalm is variously expound­ed. Some suppose that the Church does here complain of the Perse­cution of Idolatrous Nations, and implore the Aid of God and Man against them; but whoever reflects on the 7th and 8th Verses, will easily see, that by Evil-doers and Workers of Iniquity in my Text, the Psal­mist does not mean the Heathen and Infidel, but Atheistical and Impious Israelites. Others consider David in this Psalm as a private Person, and in distress; and think that in the words of my Text he begs the Defence and Protection of Man, as in the beginning of the Psalm he had done that of God, against his implacable and too powerful Enemies: but whoever will look more closely into the de­sign of this Psalm, will soon see, that David here is not acted by Fear but Zeal; that 'tis [Page 2]not his own Enemies, but the Enemies of God and Goodness he sets himself against: Nor is it his own Defence, but the Overthrow of Wick­edness which he aims at. I think therefore we ought to look upon David here in a pub­lick Capacity, as a Prince or Magistrate; and then as such he deplores the Increase and Confidence of the Wicked: and having for­tify'd himself in God by Prayer, he resolves, in the words of my Text, to do the Duty of his Station, to imploy all the power God had gi­ven him for the Extirpation of Wickedness, and the Reformation of an impious People, and earnestly invites and calls in to his Assi­stance all that had either Heart or Ability for such a Work, as being well aware of the great difficulty of it. Who will rise up for me against the Evil-doers? or who will stand up for me against the Workers of Iniquity? This is the Sence I prefer, not only for the Reasons be­fore alledg'd, but also because it best becomes the Zeal and Faith of David, best suits the Spirit and Genius of several other parallel Psalms, and seems plainly to me to have the Countenance of the Targum and Septuagint. In the words thus explain'd we have these three things:

[Page 3]1. The deplorable State of Israel. This is easily to be collected from the form and man­ner of David's expressing himself here, Who will stand up for me? who will take my part? As if he should have said, Such is the number and power of the Wicked, that how much so­ever my heart is set upon a Reformation, I can hardly hope to effect it, without the Concur­rence and joint Endeavours of good Men. And yet alas! how little is the Assistance I can reasonably expect of this kind? How few are the sincere Friends of Goodness? How great and general is the Coldness and Indiffe­rence which possesses men in the things of God?

2. The Duty of the Magistrate. This is plainly imply'd here, and is, to curb and re­strain Wickedness, and to promote a gene­ral Reformation.

3. The Duty of all good People. Which is, as far as in them lyes, to assist and encourage the Magistrate in this good Work. I begin with the first of these:

1. The deplorable State of Israel. The Psal­mist [Page 4]does not here reckon up all the Sins which then polluted the Land; but only ob­serves to what height Wickedness was grown. Impudence and Atheism, or something equi­volent to it, and Crimes of no common size now reign'd and rag'd every where. Sin was no longer the work of darkness: Transgressors were above the fear both of Shame and Laws: they had thrown off all Reverence for the God of Jacob, and hop'd in a little time to see all others do so too. Though they were such as were not to be endur'd in any Community, yet were they so far spread, and had so ad­vanc'd themselves into places of Power and Profit, that they were in a Condition to op­press the Godly, and to project the utter Ex­tirpation of Vertue, and the Eastablishment of Wickedness in its room, by their Influence and Authority. All this is plainly to be in­ferr'd from the Psalmist's Description of those times: Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things, and all the workers of iniquity boast themselves? They break in pieces thy people, O Lord, and afflict thine he­ritage. They slay the widow and stranger, and [Page 5]murder the fatherless. Yet they say, The Lord shall not see, neither shall the God of Jacob re­gard it. And v. 20. Shall the Throne of Ini­quity have fellowship with Thee, which frameth Mischief by a Law?

This was indeed a miserable, a desperate state of things: and yet we have reason to fear that our own is as bad; nay, considering the Means and Motives we have enjoy'd, and still do, worse. Our Wickedness, both in practice and principle, is at last arriv'd at the utmost maturity it is capable of. It is not luke­warmness in practice, 'tis not too great a lati­tude in the Faith, 'tis not Disputes about things indifferent that we now complain of, but downright Apostacy and Infidelity. The utter Subversion of all Religion is now threatned by Atheism and Deism, by Clubs and Combi­nations of Wretches, who believe either no God at all, or none but such a one whose Be­ing and Attributes consist well enough with the worst of Vices. Order and Decency, Peace and Unity, Church Discipline and Govern­ment, are things that we have long ago accu­stom'd our selves to contemn and slight: but now we are come to treat the Gospel it [Page 6]self as a cunningly devised Fable, and Vertue and a publick Spirit as things that none have an in­ward Esteem for but Fools and Superstitious. Now when these are our Principles, when these are openly abetted and industriously spread in Publick and Private, in Print and Conver­sation, to the reproach of Christianity, and the scandal and shame of Magistracy and Govern­ment, what Morals are we to expect amongst us? what, but just such as we find? We were long ago Lewd and Carnal, Factious and Con­tentious, Admirers of the Pomp and Osten­tation of Life. But these are the common and usual Vices of Prosperity in every Age: we have now advanc'd much further. We are False, and Base and Cowardly, Corrupt and Perfidi­ous. There is no Truth, no Justice, no In­tegrity amongst us: much less any Love of our Country, or Zeal for any thing that is commendable or lovely. Before we were se­duc'd by Prosperity against Conscience: but there was yet hope, because something of Conscience remain'd: but now alas! Consci­ence is look'd upon as a Notion fit only to awe and scare the Weak and Simple. Before, we were too far estrang'd from that Purity [Page 7]and Peaceableness, which are the inseparable Properties of heavenly wisdom: but now we are as far estrang'd from common Honesty and Truth, without which, I will not say Religion, but even Human Society and Trade cannot subsist. These are the glorious Fruits of A­theism and Deism, and I know not what late Discoveries and Innovations in Religion and Politicks. And all this is but the natural course of things; for ill Principles do as naturally breed Immorality, as Immorality does Ruine; according to that of the Psalmist, The Fool hath said in his heart there is no God; and then it follows, They are corrupt, they have done a­bominable works, there is none that doeth good. Psal. 14.1.

This now is our state: how dangerous, how deplorable a one, no Man can be insensible, who is in any degree thoughtful and serious. And where is it now we are to seek for re­dress? To whom are we to apply our selves for Reformation? Shall we despair, Shall we quit the design of it, and, forbearing all at­tempts of our own, leave the Work wholly to God? If so, we need not doubt but God will one day or other assert his Truth, and [Page 8]vindicate his Honour; but it will be in our Ruine, not Reformation. For when God has try'd us long under the richest means of Grace, the fructifying Influences of his Word, Sa­craments, and Spirit, and we bring forth no­thing but Briars and Thorns; when he has ex­ercis'd us long under the various Discipline of Judgment and Mercy, and we bring forth nothing but Fraud and Falshood, Violence and Oppression; what are we to expect from God, but that he shou'd accomplish upon us all the Woes denounc'd against Jerusalem in the like case, Isai. 5. and sum'd up v. 5, 6? And now go to, I will tell you what I will do to my Vine­yard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste, it shall not be pruned, nor dig­ged, but there shall come up briars and thorns. I will also command the Clouds that they rain no rain upon it. I doubt not but you will be of opinion with me, that we ought to pre­vent this Sentence by some Endeavours of our own for Reformation. To whom then shall we address our selves? To the Masters of Fa­milies? 'Tis true, they can do much, and much [Page 9]one day will be requir'd of 'em. But alas! when the day has been spent in cares and drudgery, the evening is commonly spent in mirth, or wine, or worse: so that little, I doubt, is to be expected from hence. Shall we then fix our hopes upon Religious Societies, confederated and enter'd into for this very purpose? I am glad, I confess, to see a Spirit of Religion stir­ring and moving any where amongst us; and I know not how far this leaven may go towards the fermenting the whole lump: But alas! They do not possess all those Advantages which are necessary for so great a work. Shall we then expect Reformation from the Clergy? God, I confess, has set them as Shepherds and Watch­men over his Flock, and it cannot be deny'd but we may and ought to do much more than we do; I pray God make us sensible of the great account we are one day to render of our Stew­ardship. But alas! you cannot be ignorant, that this is one of the crying Sins we complain of, that the great Endeavours of this Age are to render the Ministry of this Body of Men use­less and unserviceable; by malicious slanders and other ill methods to extinguish all Reverence for their Persons and Office; and by pernici­ous [Page 10]Errors to defeat the power and efficacy of their Doctrine: Nor can you be ignorant how far these have succeeded. From whom then are we to expect a Reformation? From the King? He indeed is invested with power enough, and God has done great things for him. I hope he is truly sensible of it, and has it upon his heart to make the best returns he can. Especially since our Religion and Liberty, without this, are far from being secur'd, our Deliverance far from being compleated: and whatever honour he has himself acquir'd either by War, or by this Peace, it will want its greatest Beauty and Perfection; nay, I fear, be utterly blasted, if it be not ripen'd and consummated by the Glory of a Reformation. But after all, will not he be ready justly to take up the words of the King of Isreal in my Text, and in the sence I have given of them, Who will rise up for me against the wicked? &c. The Burthen is too great for one alone, were he great as Moses himself: there­fore is the Civil Power communicated in lesser Streams and Branches, from the Root, from the Fountain, from the Supream Magistrate, to Sub­ordinate ones. On you then is devolv'd a migh­ty part of this Duty. From you therefore, the [Page 11] Magistrates of this City, we are to expect stre­nous and zealous Attempts for a Reformation. The eyes of all good Men may be reasonably upon you. The station you hold, the power you participate, lay great Obligations upon you, and give you great Opportunities. From you there­fore God, the King, and the People may justly demand and expect very great Advances in the work of Reformation. All this will more fully appear from my second General; which is,

II. The Duty of the Magistrate. That this is to curb and quel the Ungodly, and cut off wickedness from the Cities of our God, will be plain to any one that shall consider the End of Civil Power, and the Influence of Vertue. If we enquire why God has put the Sword into the hand of the Civil Magistrate, why the Supream, Universal Monarch of Heaven and Earth has communicated a Ray of his Autho­rity to Man, Scripture and Reason will soon inform us. St. Paul, Rom. 13. after he has asser­ted the Origin of Civil Power to be from God, and from thence inferr'd the Obligation of In­feriors to Obedience, not only for wrath, but also for Conscience sake; he does at large describe [Page 12]the Office of a Magistrate, consisting in what I have laid down, v. 3, 4, 5. St. Peter advances the very same Doctrine, only a little more compendiously, 1 Pet. 2.13, 14. Submit your selves to every Ordinance of Man for the Lord's sake; whether it be to the King as Supream, or unto Governours, as unto them that are sent by him, for the punishment of Evil-doers, and for the praise of them that do well.

If we consult Reason, this will soon tell us, that that is truly the great End of Civil Power, which when attain'd, the Community arrives at the greatest happiness it is capable of, and without which all other Advantages are either useless or pernicious. And this is certainly Religion: This is the Spring of all wise Coun­sels and Conduct, and of all handsome and worthy Actions. This inspires the Magistrate with Wisdom, Integrity and Zeal for publick Good. This produces Obedience in the Sub­ject towards their Prince, and Charity towards one another. This begets and nourishes Sobri­ety and Courage in the Souldier, and Truth and Justice in the Trader. This is, in a word, the only solid Foundation of a People's strength and glory: for it gives us Peace and [Page 13]Unity, and Wealth at home, and Reputation abroad. But on the other hand, as Righteous­ness exalts a Nation, so Sin is the reproach of any People. This blasts all our Secular Advan­tages, and defeats all the hopes the most pro­mising Circumstances can raise in us. Wealth without Religion does but invite Invasions, and render us a richer Prey. The strength and skill of Arms without Religion, naturally tends to Tyranny or Civil Tumults: or if a Martial Genius and Power be wisely or luckily di­verted on foreign Wars, this in effect is but to oppress our selves in order to infect others. As to Peace, there is no peace, saith my God, unto the wicked. This is as true with respect to the Peace of Publick Societies, as to the Calm and Tran­quility of a private Bosom. Without Religion, Selfishness & Sensuality, Lust, Passion & Fancy, must be the predominant Principles in us; and these are restless and humorous, dividing, con­tentious and weakening ones. They naturally embroil us with neighbouring Nations, or with one another, and make us at once unfit for war, and incapable of peace. In one word, were Re­ligion exterminated, and Wickedness substi­tuted in its room, without any other Evil or [Page 14]Enemy to attack us, we should unavoidably sink and perish under the weight and persecu­tion of our own Vices.

And yet, after all this, I have made you but a very imperfect Representation of the diffe­rent Influence of Religion and Wickedness. I must put you in mind further, that there is a God, a God who judgeth and ruleth the Earth; that the Sins of any Nation do certainly sub­ject it to his wrath and displeasure, and their Vertues entitle it to his favour and protection. What the Prophet publisht to Judah, is in ef­fect the standing Rule of the Divine Govern­ment over all Nations. If ye be willing and obe­dient, ye shall eat the good of the Land: But if you refuse and rebel, ye shall be devoured with the Sword; for the Mouth of the Lord hath spo­ken it. Isai. 1.19, 20. And the following words are so applicable to us, that they may justly fill us with Melancholy apprehensions. How is the faithful City become an Harlot? It was full of Judgment, Righteousness lodged in it, but now Murderers. Thy silver is become dross, thy wine is mixt with water. Thy Princes are rebellious and companions of Thieves: every one loveth gifts, and followeth after rewards. They judge [Page 15]not the fatherless, neither doth the cause of the widow come unto them. Therefore saith the Lord, the Lord of Hosts, the mighty one of Israel, Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies. Nor let us flatter our selves with Security, because God hath sheath'd the Sword by an undeserved Peace. Unless we repent and reform, he can soon draw it again, and turn the point upon our more sensible and vital parts: or if he don't do this, he wants no Artillery, no Instruments of Vengeance; he needs but restrain the Influences of Heaven, or let loose the Elements upon us, and we shall soon perish by Deluges or Conflagrati­ons, by Earthquakes, Plagues, or Famines.

Thus I have plainly prov'd the Proposition laid down, that the great Business and Duty of the Civil Magistrate is, to maintain and ad­vance Righteousness, and to cut off and ex­tirpate Ungodliness. For I have shew'd that this is the great End for which God confers Power and Authority upon him: that Righ­teousness and Wickedness have necessarily a mighty Influence upon the Prosperity or Mi­sery of every Community: and lastly, that the Favour of God is the necessary Consequence [Page 16]of the one, and his Displeasure of the other: And this alone is at any time enough to make us a happy or unhappy Nation. The Result of all is briefly this, the good of the Pepole is the great Concern of the Magistrate; and therefore it is as plain, that 'tis the Duty of the Magi­strate to endeavour at this time a Reformation, as it is that the good of the People depends up­on it. From this Doctrine thus clear'd will follow these two or three plain Inferences.

1. Now that we see the Duty of the Magi­strate, 'tis easie to infer what kind of Men are qualify'd to be Magistrates, namely such as Je­thro recommended to Moses, Exod. 18.21. Able men, fearing God, men of truth, and hating co­vetousness. Able men; Men of Rank and Sub­stance, Men of a great and just Reputation and Interest, founded on known and solid Vertues. Fearing God; this is the foundation of all Wis­dom and Vertue; 'Tis impossible that such shou'd be either Enemies to Wickedness, or hearty Friends to Righteousness, whose Minds are not possess'd with a due and awful sence of God. Men of truth; i. e. of Uprightness and Integrity; that cannot be wrapt by Popu­larity [Page 17]or Ambition, nor influenced by Friends or Parties, by any selfish fears or hopes: but will readily pursue their Duty in defiance of all worldly Considerations to the contrary. Hating Covetousness; Selfishness is a flat con­tradiction to a Publick Spirit, and 'tis impossi­ble that the Sordid and Covetous shou'd ever be capable of any thing so great and lovely as Religion and Honour. These are the Cha­racters which fit Men for the Chair; these are the Men whose Example will derive Force and Authority on their Zeal for Reformation.

2. From hence 'tis plain that they who choose such Men for Magistates as are not qualify'd for it, betray the trust which God and the Government have repos'd in 'em: That they are in effect Enemies to their Re­ligion and their Country; and the Grounds they proceed upon, whatever they be, can ne­ver be wise nor good. The great and excellent Ends of God can never be serv'd by ill Men; by Men whose Practices obstruct that Vertue which their Power should promote, and are so far from being an Ornament to their Station, that they are a Dishonour to it, and serve on­ly to bring Magistracy it self into contempt.

[Page 18]3dly and lastly, Since Magistrates are the Ministers of God, and the great End of Govern­ment is to restrain Vice and propagate Vertue, 'tis plain that they must at the last day render an account of their Office to God, and stand or fall as they have answer'd or disappointed this Expectation of God. It will not then be con­sider'd what expence they have made, what part or figure they have maintain'd, or what party they adher'd to; but how heartily they have sought the good of the people committed to their charge: which is, in other words, how zealously they have persecuted wickedness, and espous'd the interest of Religion. The Psalmist therefore puts Magistrates in mind, that God heedfully superintends and observes their deportment, in or­der to judge 'em. God standeth in the Congrega­tion of the mighty: he judgeth among the Gods. Psal. 82. And by laying before 'em the vast im­portance of Magistracy to the World, for 'tis the support of it, he suggests to 'em how great, how dreadful a punishment must be justly due to negligence or corruption in it. They know not, neither will they understand; they walk on in darkness: all the foundations of the Earth are out of course, v. 5. And at last, lest they should flat­ter [Page 19]themselves that their power and greatness can shelter and skreen them from Vengeance; he puts 'em in mind that they are mortal, and can no more escape judgment than they can death: I have said ye are Gods, and all of you are Children of the most High; but ye shall die like Men, and fall like one of the Princes, v 6, 7. And as it is appointed for Rulers as well as pri­vate Men once to die, so consequently to ap­pear in judgment. And what a dreadful account will he have to give at the last Audit, who has been selfish or sottish? who has prostituted his power to gratifie some vile Lust or Passion, and betray'd the honour and interest of Justice and Vertue to serve some By-end?

To prevent this sad issue of things, give me leave to lay before you the Example of an ex­cellent Governour, which I would earnestly de­sire you to follow in proportion to your En­dowments and Power; it is that of David in Psal. 101. He there proposes to himself three things, and I do not doubt but he did steadily pursue 'em throughout his Reign. 1. He re­solves upon the practise of the strictest vertue in his own person; without which he well knew he cou'd not expect the propitious Presence of [Page 20]God with him, either to guide or bless him. I will behave my self wisely in a perfect way; O when wilt thou come unto me? I will walk with­in my house with a perfect heart. I will set no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me, v. 2, 3. Next he resolves to purge his Court of all wicked and ungodly Men, and to plant it with such as fear God: to cashire the peevish and ambitious, the treacherous and fraudulent, the factious and contentious; and to receive into his friendship and service Men of Truth and Integrity, Lovers of Religion and their Country; and therefore sure to be faithful to both. A froward heart shall depart from me, I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. Mine eyes shall be upon the faithful of the Land, that they may dwell with me; and so on. Lastly he resolves to put the Laws a­gainst all notorious Offenders in vigorous ex­ecution And the truth is, the Civil Laws of Mo­ses are full and severe enough against all wil­ful and scandalous Crimes, and needed not a­ny Arbitrary Power to supply their defects: So [Page 21]that the Psalmist might very well express this his sence in the manner he does; I will early destroy all the wicked of the Land, that I may cut off all wicked doers from the City of the Lord, v. 8. O bright example! O wise and holy Re­solutions! Happy will this Land be, when God shall vouchsafe to raise up such a Spirit as this in our Prince, and in all that are put in Autho­rity under him. Certainly all that have any se­rious thoughts about Religion and the Influ­ence of it, must earnestly desire to see that day, and make it the daily subject of their importunate Prayers. Which minds me of my third and last Head.

III. The Duty of all good People, to serve and assist the Magistrate in his Endeavours for Re­formation. Which is here call'd, The standing up with him against the workers of iniquity. I need not surely prove this to be our Duty. We cannot save our own Souls without doing what God has put in our power towards the saving those of others: without this we must not pretend to Religion. For what a strange sort of Religion is that which has neither Zeal for God, nor Charity for Man? and he can [Page 22]be suppos'd to have but very little of either, who will not contribute what he can to the maintenance and propagation of Righteous­ness, and the suppressing Wickedness. It often happens, and it is a deplorable face of things when it does so, that the great, and the rich, Men of place and power, are the Fautors and Abettors of Sin; not only doing ill themselves, but delighting in those that do so. It often happens that Vice has gain'd that Ascendant and Authority in a Nation (unhappy the Na­tion where it has!) that it defies, not only all the Exhortations and Denunciations of the Pulpit, but the Force and Majesty of Laws too. In this case, not subordinate Magistrates on­ly, but even Princes themselves will need the counsel, the industry, the help and service of others; and shall we be accounted the Ser­vants of God and Lovers of Vertue, if we ex­press no concern or zeal for either upon such an occasion?

If it be said, we do not dispute our Obli­gation to do what we can in such a Cause as this is; but what is it that we can do? I answer, I do not doubt but that frequent Op­portunities will offer themselves, when you [Page 23]may seasonably testifie your good will to it. But besides these, there are some general ways of doing it, to which we are all equally tyed. Such are, for instance, a cheerful Obedience to the Magistrate, a fair and candid constru­ction of his Conduct, a just honour and e­steem for him on the account of what he does well, fervent and constant Prayers to God for a Blessing upon him, that he may be endow'd with a Spirit of Wisdom and Counsel, of Cou­rage and Constancy, and may be ever under the protection and guidance of God. Nay, there is something more then all this that we can do; we may reform our selves, we may employ much care about our Families, we may count enance and encourage the Publick Wor­ship, by our constant Attendance upon it, and an equal and reverent Deportment at it, and we may, in all Conversations, signifie our dis­like of every thing that has any tincture of Impiety. By this means we shall make the work of the Magistrate very easie, we shall strengthen his Hands, and confirm him in his just Resolutions; and we shall give check to the confidence of Sinners, and Sin will again sneak and hide it self in Dens and Darkness, [Page 24]when it meets with that open and honest opposition which it ought, from all that make profession of Christianity. Do you yet de­sire more particular Directions? consider by what Arts ill Men endeavour to propagate Wickedness, and from hence you will soon see how you are to obviate and countermine 'em. Are they industrious to advance ill Prin­ciples, and to subvert Primitive Christianity? we must contend earnestly for the Faith once delivered to the Saints, and be industrious to keep it firm upon its first grounds. Are they for cashiering Churches, Liturgies, Priests, and Sacraments? It is even from hence plain, that 'tis the Interest of Religion that we shou'd pay a just regard to 'em. Do they combine to blast and oppress by Calumnies and ill Arts all good Men, and especially those who are more peculiarly engag'd in the Defence of Religion? we must encourage, vindicate, sup­port, and honour such. Do they labour to divide and embroil us? we must sincerely follow after those things that make for peace. Finally, are they zealous to promote ill Men? we must be so to set up good ones. I will now sum up all, and conclude.

Our City and Nation are miserably corrup­ted and debauch'd; and while they are so, we can never promise our selves Prosperity or Safety. God has, 'tis true, at this time given us a Peace; 'tis another Trial, 'tis an­other Call; we, indeed, may make it a great and lasting Blessing. But alas! unless a Re­formation follow, Peace does but skin our Wounds: we bleed inwardly, and our ve­ry Vitals waste. What will it avail us to repair our Losses, if at the same time we pur­sue and multiply our Sins? What will it signifie that we are deliver'd from the Fear of a Mortal Enemy, when, on this supposal, God must still have a Controversie with our Land? A Reformation then you will all ac­knowledge necessary: and certainly, if you consider what Influence the Conduct and Morals of this City have upon the whole Na­tion; and what an account both Magistracy and People have one day to give of their A­bility to do good, you cannot but conclude that it ought to begin from hence, and to be strenuously prosecuted by the joynt Endea­vours of the Magistrates, and others of this great, and if you will do your Duty, I doubt [Page 26]not but I shall soon be able to add, flourish­ing and happy City. Whether now you will hear, or whether you will forbear, I must leave that to you; but Heaven and Earth will one time witness that I have this day sicerely put you in mind of your Duty. If you neglect it, certainly your Prosperity and Honour will be a very little, or a very short Blaze. For are they not the words of God in a much like case? Them that honour me, I will honour; and they that despise me, shall be lightly esteem­ed? 1 Sam. 2.30. But alas! suppose our Temporal Prosperity should be prolong'd? what then? Is there not a day, a terrible day coming, when Parties and Passions shall be no more, when the strength of Sides and Factions shall be scatter'd and dispers'd for ever, when all the little Politicks and Subtilties of Man shall be miserably exploded and expos'd, and the Lord alone shall be exalted in that day? Then shall Electors and Elected appear before the Judgment Seat of Christ, and give an ac­count of your Trust; and then shall ye all receive according to what you have done in the Body, whether it be good or evil. Ah! Day joyful to the Righteous, but dismal to the [Page 27] Wicked! I will add one short Remark, and I have done. The Language of the Text seems to me to be wholly Metaphorical, consisting of Military Terms: this indeed suggests to us that Reformation is a Work wherein you must expect to be encounter'd with great Opposition and many Difficulties. But let no Man's heart fail him for this: The Cause is the Lord's; and whoever engages in it, fights under the banner of God, enjoys the Prayers of good Men, the Ministry of Angels, and the Aid of the Holy Spirit; and may with a holy Assurance use the words, and expect the Suc­cess which Moses did when the Ark set forth: Arise, O God, and let thine Enemies be scatter'd; Let them also that hate thee flee before thee.