SALUS POPULI OR A NATIONS happiness, A SERMON Preached at the assizes holden at Winchester July 22. 1658.  
BY EDWARD BUCKLER Minister of the Gospel at Calbourn in the Isle of Wight.  Psalm 11. 3. If the foundations be destroyed, what can the Righteous do? Lex justa ministros habeat innocentes. Aug. in Psal. 51. 3. Faelix respub. in qua, qui imperat, timet Deum— Justin. 
LONDON, Printed for John Rothwel, at the Fountain and Bare in Goldsmiths Row in Cheapside.   

TO THE honourable THE JUDGES For the last Western Circuit, judge Nicholes one of the Barons of his Higbnes Exchequer, and judge Fountain, with Sir Henry Worsley Baronet, High Sheriff of the County of Southamptoh.  
Honourable Sirs,  
IF the publication of this Sermon shall be supposed to contribute nothing, that may advance the Interest of Christ and his People; but to prove rather an unnecessary addition to that Nause●us disease of Pamphlets, which the stomach of the Nation is already sick of: yourselves are my witnesses, how many honourable persons are bound to divide the inconvenience (or guilt) of it amongst them.  
This yet, I confoss, is a supposition, which I expect no entertainment for but with that part of the Nation, which is at enmity with the Happiness of the whole. And even into these, how untooth some sov●r i● prove, ●et who cantel but tra●●wholesome? God, I am sure is able to persuade them by as mean a mo●●agelas 〈◊〉, that it is by no means advieable to lay a mine under tho●e founaatons, when they must perish to the ruins o●; nor to fly in their faces that would prevent the springing of it.  
The rest, when they look upon it coming to them (as all Sermons do, or should) in the name of Almighty God, will, I hope, believe, and ccmply with all that is of God in it, for the sends sake.  
Such as are conversant enough with that invaluable pair of blessings which is the subject of this discourse, to see the Nations Happiness, and their own wrapped up in it, will find a Remember aneer, Such as wish well to the Land of their Nativity, and would contribute to the Happiness of it, if they knew which way, will find and In●●●●er, as of their 〈◊〉 and interest.  
For yourselves, although I shall perhaps have more 〈…〉 at my obedince 〈…〉 which hath troubled the Press with this Paper, than I had to suffer the continued repetition of it: I have yet this relief, that I shall hereby 〈…〉 one evidence of your great affections to the Happiness of the Nation, your unwillingness that any expedient (though the mea●est of a thousand) to remember them wherein it doth consist, and how it is to be provided for, should fall to the ground.  
When you so earnestly desire the world should know, that you look upon it as your duty to promote Religion and Righteousness: 'tis an offer of very considerable security, that you constantly do and will practise it. You received not your many Talents for any purpose that is l●wer than this: nor can you employ them to any advantage that is higher. Your Master is not like, by any other improvement, to receive his own with so much usury. Whose Honour and Interest, that you and all of your Quality, Parts, Power, Trusts, Places, and employments, may in all your designs and acting●, sincerely aim at, is in the daily Prayers of  
Your honour's most humble Servant, in the things of Christ, EDW. BUCKLER.   

A SERMON Preached before the Judges at WINCHESTER assizes July the 22th. 1658.  Psal. 122. 4, 5. whither the Tribes go up, the Tribes of the Lord; unto the testimony of Israel: to give thanks unto the name of the Lord. For there are set Thrones of judgement, the Thrones of the house of David. 
UPon David's bringing the Ark to Jerusalem, he pens this Psalm; his grateful apprehension of the happiness of that Church and kingdom, under the present dispensations of a gracious God, discovers itself.  
1. In the Title, 'tis a Song of Degrees, which (to omit other nations about it) lunius translates, canticum excellentissimum, a most excellent song: The notes of any other being by no means high enough to celebrate blessings of such a Character, as are here mentioned.  
2. In the Psalm itself three ways, viz. In 

1. A rapture of joy.  
2. A description of the happiness he lay under the contemplation of.  
3. An exhortation to Prayer for the continuing of it.    
The Text is within the compass of the second of these, the matter of that people's happiness, described in three great enjoyments, viz. 

1. Union, vers. 3.  
2. Religion vers. 4.  
3. Righteousness, vers. 5.    
I have pitched upon the two latter, Religion and Righteousness.  
1. Religion, a full provision for the free enjoyment, holy solemnity, and due administration of the Ordinances of God. You will see it in considering the fourth verse, in these five particulars, viz. 

1. The place.  
2. The persons.  
3. Their actions.  
4. Their ground.  
5. Their end.    
1. The place, whither. Relating to Jerusalem mentioned in the third verse, where the Ark of God was placed, 
Exod. 25. 22. Deut. 16. 16.  which was a testimony of his presence with them; where that was, God was, there he promised to meet his people, and to commune with them, and there he commanded his people to meet him, hither the Tribes came up. Had they gone one Tribe to Dan, another to Bethel, a third to Jerusalem, it had not been a Religion good enough to make a blessing of.  
2. The Persons, the Tribes. Not here and there a man, but a multitude, and not a multitude of men condemnable as so many Formalists, poor ignorant souls, under low administrations and in the dark, for their punctual attendance upon Ordinances; they were the Tribes of the Lord, all owned as his by a standing in his Church, very many by a place in his heart; he that doubts this, did never consider how many thousands of every Tribe were sealed for the servants of God in their foreheads, (Revel. 7. 4, &c. Religion in any Nation, looks best like a Mercy, that is, like itself, when it binds up the people of it together by multitudes.  
3. Their Actions, the Tribes go up, rather indeed their freedom and liberty, there was no Lion in the way, the Law sent them, & the Magistrate kept them company: He went with the multitude to the house of God, Psal. 42. 4. Religion is then a pure, an unmixed mercy, when a people can enjoy it, discharged of all encumbrances, and never thrives into a greater blessing, than when it sucks the breasts of Kings Isa. 60. 16.  
4. Their Ground, to the testimony of Israel.  
I know these words are diversely expounded, I incline to their interpretation, who read them for a testimony, and do mean a testimony of that people's conformity to God's commands: 'twas his ordinance that hither the Tribes should come, and this was witness enough to Israel, that there was a jus divinum in that solemnity. That Religion, or that part of religion, will never be able to contribute to a people's happiness, that is not able to show its Pedigree, that it came down from Heaven; you may by no means set it down amongst a nations privileges, if God can say, I commanded it not, neither came it into my heart, Ier. 7. 31.  
5. Their End, to give thanks unto the name of the Lord. A part of God's worship and service put for the whole. when a Religion is set up for any, except merely for religious ends, they much mistake, that look upon it as any part of a people's glory. That's the first ingredient to that people's happiness, Religion.  
2. Righteousness. There are set thrones of judgement, the thrones of the house of David. A full provision for the administration of justice, and the happiness of that state and kingdom thankfully acknowledged. In the 

1. Enjoyment of it for the present, there are set thrones of judgement.  
2. Settlement of it for the future, the thrones of the house of David.    
1. The enjoyment of it for the present, there are set thrones of judgement, a very amiable and pleasant prospect, where we see:  
1. judgement, that is, recta judicatio justi atque injusti. it hath, its true, in Scripture many acceptations, but is here made up of hearing and determining, whether the cause depending be criminal or civil, as it is also in Lev. 19 15. and to expound it (as we must do) into a blessing, (For the judgement is not yours, but Gods) We are necessitated to interpret it, Of a Hearing.  
1. With understanding, both matters of fact, and matter of Law. The persons that sat here, were wise men and under standing, in Deut. 1. 13. and this was it that qualified them for their Commission. Those people are possessed of a very desirable privilege, whose administrators of Law and Justice, are under characters of God's own prescribing, and have not the hearing of causes in the dark.  
2. With Patience. It is hardly judgement, if it want deliberation, which is well worth the laying out upon all concernments, where we can mistake but once. The reason why the lacedaemonians dwelled so long upon causes that were Capital; Si in capitis discrimine erraverint, non est corrigendi consilii potestas. Loss of life is among those damages that are not capable of reparation. And even in lower cases, temeritas judicis may be, calamitas innocentis; hasty sentences may throw misery upon the guiltless; which David, you may be sure, would never put upon the account of a people's happiness.  
3. With both Ears. There be, you know, cases in which there may be nothing but justice in the decision, and not a jot in the decider. And we must understand it. Of a Determining.  
1. By Law. No judgement hath any other foundation. You have nothing to discover offenders by, but this glass; nothing to restrain them with, but this bridle; nothing to smite them withal, but this sword. If judgement flow from any other spring, 
Amos 5. 7.  how easily is it turned into wormwood? and how directly destructive is it to the very end that laws were made for? (cum jus ab uno viro homines non consequerentur, inventae sunt leges. 
Cic. 2. offic.  The judgement of God is according to Law; else would he punish where there is no transgression: so is judgement in the Text, what else doth it make amongst that people's privileges?  
2. By Law, quietly suffered to speak its own meaning; which in States and kingdoms (as David's was) professing Religion, can never be expounded into an opposition to the law of God. Legislation, its true, is the highest act of the highest Powers on earth; yet as it is our interest to know they have no power, so it's our duty to believe they have no intent, to cross in any one Jota, the will of Heaven; if they do, such Laws and judgements must not take it amiss, if we be not able to reckon them amongst the materials of our happiness. For sin is a reproach to any people, Pro. 14. 34. this is judgement.  
2. Thrones of judgement. The administration of laws hath from the beginning been allowed its ensigns of State and Majesty; Christ himself, when he is described as a judge, is represented sitting upon a Throne, and a glorious train waiting upon him, Mat. 25. 31. and all Nations have seen cause to distinguish their magistrates, especially when in the exercise of their Office, by some or other mark of state and dignity, from other men; that Rods, Axes, Lictors, Gowns, Maces, Swords, Trumpets and the like, might bespeak that fear and reverence of the people, which all authority must endeavour to beget, and nourish in that great and many-headed body, or resolve to be trampled upon. When Delinquency shall be allowed its gallantry, and justice shall sneak up and down in a despised posture, and a vulgar Equipage; it may perhaps bespeak a people thrifty, but by no means happy. Here ●are thrones of judgement: and these  
3. Are set. The margin tells us that the Original is of the active voice, there do fit thrones of judgement. The like expression you have in Dan. 7. 26. The judgement shall sit. 
Aug. in. loc.  And yet it is not the judgement that doth sit, but the judges. Mirum aenigma, saith Augustine, 'tis a strange, a wonderful riddle. Be it so, yet it is doubtless a duty to expound it the duty,  
1. Of the judges. Judgement is mentioned, and judges are meant. Is it not to remember them, that justice and judgement should not be accounted amongst their accidents, which may be present or absent, without the destruction of their subjects; but should be looked upon as their very form, bestowing upon them both their essence and denomination?... the duty  
2. Of the judgement. To sit is a posture of composedness. When judgements are not calm, deliberate, digested, this part of the Text may (for all them) be a riddle still.  
But let's suppose the Active to be put for the Passive, and that Thrones are set; yet this doth David look upon as a happiness, that the kingdom was in a posture of executing judgement: 'twas so pro tempore, and even that is a mercy fit to be acknowledged. Blessings from hand to mouth are blessings, and obligations to thankfulness. But here is withal,  
2. The Settlement of it for the future, the thrones of the house of David. Thrones of judgement there were before; but by the injury of the times often interrupted, always changeable: but God had built David a sure house, (1. Reg. 11. 38.) Settled him the supreme magistrate over that people; they might now know upon what to bottom, and where to seek for the administration of justice. Civil government is a Nations blessing; the settlement of it is the addition of another, or a very merciful augmentation of the former. As such God doth promise it, (1. Reg. 17. 14.) as such (in the Text) doth David acknowledge it; and so will everybody else that believeth Solomon, Prov. 28. 2. For the transgression of a Land many are the princes thereof.  
And so you have a short view of the particulars in the Text, the matter of David's joy, and his people's happiness; a full provision for Religion, vers. 4. and for the administration of judgement and Righteousness, vers. 5, And because I may not attempt to prosecute them in all their branches, I must deal in gross, and wrap up as much of both verses as I can, in this proposition or point of Doctrine.  
The condition of a people is then happy, 〈◊〉 fit object of a good man's joy, when Religion and Righteousness, are jointly provided for, and carried on together.  
Which I shall endeavour to make out, from 1. Scripture, and 2. Reason.  
The Scriptures I shall reduce to these— 4 Ranks.. viz.  
1. These two, religion and righteousness, are promised as a people's Happiness, that God will set his Tabernacle among them Lev. 26. 11. and his Sanctuary in the midst of them, Ezek. 37. 26. All necessaries to the exercise of religion. That he will restore their judges as at the first, and their Counsellors as at the beginning, Isa. 1. 26. reduce them to their primitive institution; of the same Character they first were, when they came out of God's own hand, all necessaries for the administration of justice. That he will make their Officers peace, and their Exactors righteousness. Esa. 60. 17. When the troubles of a People shall become their Peace, and Publicans and Sinners shall be no longer Synonyma's, but Two names of the same persons, it's no ordinary blessing.  
2. When God would deal with a people in his Wrath, He judicially provides against their enjoyment of these Two. Upon this account He forsook the Tabernacle of Shiloh, the ten● which he placed a●ongst men. Psal. 78. 60. and gave that people Statutes t●at were nor good, and judgements whereby they should not live. Ezek. 20. 25. That by Statutes and judgements, are meant laws and Rules of Government, in one kind or other, is too plain to be stood upon. Of the moral, or judicial Laws of God, none (I think) will adventure to expound them. Of the Ceremonial, some have, & to make the Epithet here given them, suitable, do distinguish between Bonum, non bonum, & Malum. But the Ceremonies were given in Expiationem peccati. These Statutes and Judgements In 〈◊〉 peccati, Those in Mercy, and were a part of that people's Glory (Deu. 4. 8. ro. 9 4.) these in wrath as A great Contribution to their Shame and Misery, and so must be Statues and judgements, i. e. the laws, Government, Rites, and customs of men, whom God set over them, or delivered them in his wrath. So there will be no question, why these Statutes are said not to be good, and but a little why these judgements, such whereby they should not live; after we have considered, how often in Scripture, To live is put to signify, not simply life, but the convenient accommodations of it, amongst which provision for our religious and civil Concernments, is of the first magnitude. This the Lord in this sad dispensation; stripped them of, by giving them A Government that cared for none of these things.  
3. The happiness of a people is described by these Two. What Nation is there so great that hath statutes and judgements so righteous, as all that Law which I set before you this day? Deut. 4. 8. It is an appeal to the people of Israel, whether God had dealt out happiness to any other Nation, at the Rate that he had to them? and the instance is in their Statutes and judgements, the provision they had for Religion and righteousness, Statutes being laws for a people under a sacred consideration, and judgements under a civil. 
Ainsw. in Deut. 4. 1.  See to the same purpose, Psal. 147. 19 20.  
4. ruin is threatened unto a people upon the neglect of these. If it be Religion, that Nation and kingdom that will not serve her and her children shall perish; yea, those Nations shall utterly perish, Esa. 60. 12. If it be righteousness, God's soul shall be avenged on such a Nation. Jer. 5. 29.  

Reasons.  
1. From the influence that these two, Religion and righteousness, have upon a people's happiness. An influence, if I may so express it, both 

1. moral, and  
2. physical.    
1. Religion and righteousness have a moral influence upon a people's happiness; 
De Civit dei l. 5. c. 25. uni. es in l. 5. c. 21.  The Lord loading● A Nation with Blessings or Curses, according to their care or neglect of these. Of this you have a full account in Jer. 22. from the first to the seventeenth Verse, to which I must but refer you.  
Augustine observes of Constantine, that God bestowed more blessings upon him and his people, than others did dare to wish for; and the contrary of Julian, who yet was a man of a great spirit, and as fit for Empire, as the world afforded. That States and kingdoms have naturally their Ortus and Interitus, their rise, groat, declination, and ruin, I think is but a fancy. it is the blessing of God, entailed (as it were) upon the godliness and honesty of a State and Nation that makes them prosperous. And 'tis the curse of God that pursues a wicked people to destruction. If Religion be provided for, from this day, (saith God, will I bless you, Hagg. 2. 18. 19 If Religion be neglected, you may date from that very point of time, a people's misery; and write down every blessing they have left them, spoiled with a curse, Mal. 2. 2.  
If Righteousness be provided for, the mountains and hills shall bring such a people peace. Psalm 72. 2, 3. No place so barren, that shall not yield a complication of blessings. If Righteousness be neglected, what will such a people do in the day of visitation? Isaiah 10. 3.  
2. Religion and Righteousness, have a Physical influence into, they have a natural tendency to a people's welfare. Religion will guide them to, and the due administration of justice will keep them in the nearest way to all the blessings of the life that now is, as well as of that which is to come. Do you but observe that sobriety, temperance, chastity, that patience, humbleness of mind, readiness to forgive, studiousness to be quiet: that industry, care, frugality, laboriousness: that unanimity, love, public spiritedness, fortitude, prudence, that eye and hand of justice upon delinquencies as to any of these, which the Scripture requires; and if health, and peace, and riches, and honour, and safety, and every outward blessing, fall not soon●r into your bosoms, then from your strictest observation of all the rules that ever any other book, or discourse in the world, hath laid down to these purposes; either there is a wisdom above Gods, or he delighteth not in the prosperity of his servants.  
Xenophon looking upon the flourishing condition of the lacedaemonians, and considering their inconsiderable beginning, it became the matter of his wonder; but when he saw the provision they had made for the administration of Justice and Righteousness, Admirari pro●●●is desinebat, his wonder ceased.  
2. These Two keep God with a people, and do settle them with a people under his protection; and these neglected, do cause him to depart, and to leave them naked. The Lord is with you while ye be with him, but if ye forsake him he will forsake you. 2 Chron. 15. 2. if we keep the word of his patience, he will also keep us from the hour of tempta●ion, Rev. 3. 10. the happiness of a people is in the presence of God, their misery in his departure from them. When he giveth quietness, who can make trouble? and when he hideth his face, who can behold him. whether it be done against a nation or against a man only? Iob. 34. 29. I do not think the practice or that Bishop, so great a solecis●ne in politics, as some others may, who when the enemy was coming upon them, instead of mustering his people, fell a reforming them. Ego (saith he) curabo ecclesiam, Deus pro me pugnabit. I will take care of my Church and God will fight for me. Though I doubt not, it was his duty to have done it sooner— I might add  
3. That these two are the Pillars, the foundation of a State. Other things about a building may be neglected, and it scarce be damnified. Rafters or Tile-stones may be out of order, and the house stand; but if the foundation●aulter, down comes the whole about our ears,— and  
4. That these make up a full provision for a people's happiness; and secure every one of their interests as men, and as Christians. But I would reserve a little time for Application. Two uses only I shall make of this point, viz. of 

1. Information.  
2. Exhortation.    
1. Use, by way of information, in four particulars, viz.  
1. That though principles of Religion and Righteousness in this or that private person, may be very far influential upon a whole kingdom for good; God blessing others for their sakes: yet 'tis the provision for, and the practice of these by the Rulers of a Nation, that doth advance them into a national blessing. T●eir provision for these two, is not in order to t●emselves alone, but to set them before all that are under t●em: and their practice of them is a conveyance of good to a whole countr●y. It being an ordinary way with God to concern a people, in the sins and judgements, in the duties and blessings of their superiors. The King sins, and the people suffer, Ier. 15. 4. the King doth his duty, and the people prosper, 1 Reg. 4. 25. Those that would deliver the Magistrate from the care of either of these, have a mind to deliver the Nation from a fundamental blessing.  
2. That these two, must be jointly provided for, and carried on together: For  
First, what is his name, or what his son's name, if thou canst tell, that ever settled one of these in a Nation without the other? which of them is it that a people can possibly enjoy alone?  
1. Is it Religion without Righteousness? Who will adventure to give that religion a definition, which shall excommunicate one of those Two great commandments on weich do hang all the Law and the Prophets? or undertake for any people under Heaven, that they shall enjoy, profess, own, practice: not corrupt, revile, despise, forsake the truths, ways, worship, a●d Ordinances of men shall have nothing to do with them? if any will engage for Religion upon these terms, it must be one that hath not seriously considered, That a House full of idols, an Ephod for the Worship of God, and Teraphim for the Worship of the devil, and the running of the people a whoaring after these abominations, by whole Tribes, was the effect of No King in Israel, Judg. 17. 5. and 18. 30.  
2. Is it righteousness without Religion? then must Tertullian, Cyprian, Lactantius, Augustine, &c. Recant all that they have written to the contrary. However,  
Secondly, If these Two, for any thing that is in their Natures, had independency enough to stand each by itself, it were yet worth a wise man's enquiry, whether God will suffer either this or that to stand so, as a people's happiness, if the other be set aid.  
1. Set religion aside, and suppose a people regardless of their duty towards God, and he will quickly take a course that they shall have little cause to boast of their justice and righteousness from men. He will take away the Judge and the Prudent, and the Ancient, and the Honourable, and the counsellor; and give Children to be their Princes, and Babes to rule over them. Esa. 3. 2, 3, 4. They shall be oppressed and spoiled, and none shall save them, Deut. 28. 29.  
2. Set righteousness aside, and suppose A people careless of their duties of Equity, if they do not throughly execute judgement between a man and his Neighbour; God will do to such a people as he did to Shiloh Jer. 7. 5, 14. what was that? He removed his ordinances, Psalm 78. 60, 61. If a Nation will needs show you Solomon's melancholy prospect, The place of judgement that wickedness is there, (Eccle. 3. 16. 'T will not be long ere God will show you another of the same complexion. The ways of Zion mourning, her places of assembly destroyed, her solemn feasts and Sabbaths forgotton. (Lam. 2.) that superstitious fable of Castor and Pollux, is a real truth of religion and righteousness, not that they live and die by turns, but that Solitariae graves, salutares geminae. They are never auspicious to a state and kingdom, but in conjunction.  
3. That to promote a Government against religion, or a A religion against Government, is to contrive the burial of both in a Nations ruin. A Government that shall feign a Commission from Heaven, to root out all that is, Antichristian from the face of the Earth; and a religion that shall be abund●ntly able to judge Antichristianism enough to qualify them for destruction, not only in Ministers and Magistrates, and Lawyers, but in a Ministry, Magistracy, laws and Government itself: and in every thing and person else, whose institution, or reason, or Conscience, shall forbid them a Communion in the same principles; if such Notions once become practicable, whither (● beseech you) shall the tribes go up? or if we knew where to set Thrones of Judgement, who shall sit upon them?  
4. That antimagistratical spirits, principles, and practices, have nothing in them of good will to a people's happiness; which is no were enjoyable but under the shadow of Government. Neither godliness nor Honesty will be able to find, anywhere else, 
1 Tim, 2. ●2.  so much as a toleration. To design Disorder, Anarchy, and Confusion, in the stead of it, is to study the removal of whatever is desirable, and to provide for the inlet of what will render us most ridiculous and miserable. You will the more easily believe after you have considered  
1. The Necessity of that Hedge which these pioneers would break down. If a kingdom indeed were peopled with angels, or men that never lost their first Estate, they might be laws unto themselves; but as long as sons and daughters of fallen Adam, are the materials, he is a wise man that can tell what to do, without better security than Anarchy can aford him. The best men have peevishness enough to call for a huc usque; and what shall limit them if the laws do not? and for the other sort, Lions, bears, wolves, dogs, Swine, Mad men, if there be no heir of restraint to chain up and muzzle these, who can live? 'twill be good news, if you can tell where the honestest man in a Nation shall have innocency enough to save him harmless. If these Horses and Mules have no bits and Bridles, they will fall upon us, upon our persons, estates, consciences, liberties, religion, everything; neither will anything in the world but Order and Government be able to relieve us. Our strength and our riches will be vain things to save us, they must let it alone for ever. The riches of a Nation will quickly be quartered and plundered into a morsel of bread, and the strength of it employed to self-destruction. A potent people, if a lawless one, have only this to brag of, that they need no foreign Contribution to their Overthrow.  Suis & ipsa Roma viribus ruit. 
Rome itself in such a case had only weight enough to press herself to death. And when her laws were asleep, her Watchmen waked but in ●aine.  
N●x una suis non credita Muris. She durst not trust ●er self one night within her own walls. Tyranny is by all men looked upon as a monstrous beast, but if it stood with Anarchy in competition for a wiseman's vote, It would doubtless carry it. and (though the c●oice be hard) rather than to have none deputed in a State to hear us, Absolom himself were better be Master of his wish, Oh that I were made judge in the Land. 
1. Sa. 15. 4.  Those Tonatick spirits that have pretended it to be their duty, to destroy all Magistracy and Order, have yet found it to be their Interest, to set up something in the stead of it, and rather to make a King of John of Leyden, then to continue headless.  
2. How monstruous this would make a people, and all their Concernments, what a 〈◊〉 of parts, gifts, persons into one another's places, and employments it would bring for●●● let me draw you a Picture of it.  
1. In the Greater world, if the Earth should be enameled with Stars, and fruits and flowers should grow in the Firmament of Heaven; if the lesser lights should rule the day, and dispose the greater to the Government of the night; If the Sun should be plucked down to walk upon, and a piece of dirt stuck up to shine in the place of it; if men should be necessitated to carry burdens upon the Pismire, and to learn wisdom of the ass:  
In chaos antiquum confundimu●, with how ugly a face would Nature look!  
2. In the lesser world, man, if the Head should be degraded to be trod upon, and the heels claim supremacy over the whole; if the eyes should be transposed into the elbows, and the shoulders take upon them to give lig●t unto the body, &c. you have the blessings of Anarchy, and the issue of their design, who blasp●eme Government, and fall down and worship disorder and confusion; out of which, he that shall undertake to extract Religion or righteousness, will have a hard task of it.  
2. Use of Exhortation 1. To All, whom it calls to our 

1. Gratitude.  
2. Prayers.  
3. Care.    
1. To our Gratitude, for that degree of this happiness, in provisions for Religion and righteousness, which God hath given us the possession of, I shall have no need to tell you. How much that is, you are not an Auditory that are strangers in England. Some things I shall mention. What apprehensions some of you may have of them, In sensu composito, upon the account of their Neighbourhood to other things, I am not to inquire. In sens● diviso, if you consider them alone, I am very sure of your acknowledgements, that they are worthy of thanks. Ex gr.— That your lawmakers shall be persons fearing God, and of good conversation; That no man that is an Anti-Scripturist, a denyer of Ordinances, A common reviler of Religion, or of a●y person for professing it, a Sabbath-breaker, Swearer, Curser, Drunkard, Tavern, or alehouse haunter, shall have any thing to do in that great affair;— That the chief Officers of State, and judges will be such as these will bestow their approbation upon; That both as to Legislation and execution, the persons chiefly interressed, are under the most sacred Obligation that is imaginable, To uphold and maintain the true reformed Protestant Christian Religion in the purity thereof, as is contained in the holy Scriptures of the Old and New Testament, and to encourage the profession and professors of the same, and all this, to the uttermost of their power and to discharge their respective trusts in order to the preservation of the Rights and Liberties of the people, and the good Government, peace, and welfare of these Nations. Now much we, 〈◊〉 suppose a considerable number of persons of the choicest Character, and of the highest pretences to Religion, and righteousness, biasable to the production of what this Constitution can by no means be interpreted into? or must acknowledge our share in the Blessings of the Text, ta call for thankfulness? Perhaps a comparative glance upon other Nations, may the sooner persuade us that 'tis our duty to pay it.  
In some of which, 
Johnson Geography, p. 165. 207. 236. 475.  you may see in the marketplace on the Lord's day, as great an Assembly in the Afternoon, as you were able to see at Church in the morning. In some, the chief Magistrates taphouse in every great Town, inviting the people to be drunk, Cum privilegio, to increase the public Revenue. In some Offices of all sorts, bought and sold at as dear a rate, as Land in England, at 20. years' purchase: where the common people, how industrious soever, dare hardly own them an ability to provide themselves clothes, or victuals. In some intolerable burdens imposed at discretion, to the final desolation of diverse Families. And I could tell you more of this, were not this enough. Now whatever the Blessing be; if, God hath not dealt so with other Nations, may be found in the premises, our Hallelujahs must be the Conclusion, Psalm 147. Ult.  
If any say, many things desirable are yet wanting, I have nothing to reply but this; that a principle that is able to suspend our thankfulness upon any such account, will not give us leave to bl●sse God for any thing till we come to Heaven.— It calls us,  
2. To our Prayers, for a continuation of what we have, and a supply of what we yet want. T●a● these national blessings are of God's disposing, we cannot doubt without the hazard of our C●ristianity, nor that the dispenseth them as Blessings, in a way of Prayer. The Heathens could say.  Dij, Quibus Imperium hoc steterat. 
That Empires had their foundations above; hence was Jupiter called Salutaris, and Stator, as their supposed Author of Stability and Safety, If Christians believe so much of God, they will send him their petitions.  
3. To our Care. Of what? of every thing whereby Religion and righteousness may thrive amongst us; especially of maintaining the Nurse of both, Peace. Peace with God, that we make not one bridge of our Sins, Peace amongst ourselves, that we make not another of our Folly, for their passage from us. Pray consider what 'tis that hedgeth in the blessings of the Text, before and behind; 'tis Peace, Peace before, at the 3 verse, A city compact together, not divided and subdivided into more Parties and factions, than they knew where to have names for; but (as another Translation reads it) at unity in itself. and then, Thither the Tribes go up; and Thrones of judgement are settled. Peace behind at the 6 verse, at least, Rogate pacem. A prayer sent to Heaven for it, that these mercies might continue. This to All▪  
2. To those that are by Office, to attend the business of this day; as you would contribute to the Nations happiness, afford your respective contributions towards t●e advancement of Religion and Righteousness, by suffering no breach upon either of them, to escape that just recompense of reward, which the laws have provided for it.  
First, For you may Lords, the judges, God forbid you should be supposed without serious apprehensions upon your Spirits.  
1. That God sits with you, Psalm 82. 1. and is present for more purposes than one,- as Testis, to see all you do, and with eyes that cannot look upon iniquity. as Iudex, to pass his Sentence upon all yours, and what a holy care should be taken that the Bench be not divided, nor any occasion given for Luther's Deo gratias, aliter hic conclusum est, aliter in caelo. And as vindex, to make good if there be cause, the title you find him clothed withal, in Psal. 94. 1. A God of revenges.  
2. That you cannot be too zealous against the obstructions of a people's happiness, the Happi●●ss● of all the people in t●r●e great Nations, 〈…〉 so many thousand souls con●●r●ed in 〈◊〉 religion and righteousness, which you are enga●ed to take care of. That if a destructive, a mis●●eivous rape by restless, and incorrigible spirits, be made upon their blessings, Optimum misericordiae genus est occidere.  
3. That as much as in you lies, you provide for the Honour of God, of the supreme Magistrate, of yourselves, of the N●●ion, in providing for the safeguard of religion, and righteousness.  
1. Of God, for the blaspheming of whose name, if occasion be given by a people's wickedness, it is doubtless by their impunity.  
2. Of the supreme Magistrate. When Jovinian was voted Emperor by the Army, he told them he was a Chirstian, and would not be a Leader of Pagans. The more conformity can be wrought upon a people, the more of glory will be cast upon their governors.` 'tis not the lowest title of Jesus Christ himself that he is King of Saints.  
3. Of yourselves. God will honour those that honour him. 1 Sam. 2. 30. Aristides for his care of Iu●●ice, was called Graecorum faelicitas. How much more shall you be celebrated as our bl●ssings, whilst you care for that, and r●ligion too!  
4. Of the Nation, w●ose Statutes, how righteous soever, will ●ot leave upon them an impr●ssion of glory, unless their judgements be of the sam●Character.▪ and  
4. Lastly. That you have no way else to answer the end of your institution, to be the Ministers of God to us for good, Ro. 13. 4.  
Secondly. For you that are to present misdemeanours against the blessings of the Text; you will, I hope, so discharge your oaths and trusts, that neither Religion nor Righteousness shall have any cause to complain. But I shall crave leave to tell you,  
1. That Religion will, if you know any of her Ordinances lost, or profanely misapplied, her duties disturbed, her solemnities railed at, her great glory and ornament; The late Act for the better observation of the Lord's day, despised, or neglected; or find her suffering in any of her concernments that the Law hath taken notice of, and say nothing, she will complain. And  
2. So will justice and Righteousness, if you conceal any one Delinquency against it; especially their maladministrations, who have taken an oath, and a Commission, to dispense it, and I t●ink'twere better you stood charged by all the Bills of indictment, that will be exhibited this Assizes; then that the cry of these against you should enter into the ears of the Lord of Saboth.  
Interest hath been a great word amongst us for diverse years, and it is so still; and a national interest is sometimes talked of. The great interest of any Nation is to keep God with them. I shall conclude with a repetition of that exhortation, which the Doctrine we have been considering presseth you with; viz. that you would, all of you contribute towards the entertainment of God with us, by contributing to the safety of Religion and Righteous●ess. If these fail, God must be gon●; and ask t●e Prophet what a woe, he will leave behind him. Hos●a 9 12. If Religion fail, where shall God walk? For his way is in the Sanctuary. Psalm 77. 13. A●d if Righteousness fail, with whom shall he converse? To be sure, the Throne of iniquity shall have no communion with him, Psalm. 94. 20.  
To provide as much as in you lies against these, the failing I mean, of Religion and Righteousness, is both your duty and your interest: that the Nation may be happy in the blessings of the Text, the Lord delighting to dwell amongst us, and to be in the midst of us. less than this we cannot have, and more we need not, to make us happy.   
FINIS.