TWO SERMONS Lately Preached at the ASSIZES IN St. Mary's Church IN LEICESTER. The former March 23. 1670. The latter July 27. 1671.  
By Robert Harrison M. A. late Student of Christ-Church Oxon. now Rector of Wyfordby in Leicester-shire.  Micah 6. 8. 
He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?  
LONDON Printed, and are to be sold by Tho. Sawbridge, at the three Four de Luce's in Little-Britain 1672.   

VIRO ORNATISSIMO D. Johanni Hartopp BARONETTO, Vice-Comiti pro Tempore COMIT. LEICESTER.  
Patrono suo multis nominibus Colendissimo Hasce Conciones binas, In quibus de Judicio & Justitia disseritur.  
Haud ita pridem In Templo S. MARIAE Leicestriae habitas, Gratitudinis & Observantiae Ergo D. D. D.  
ROBERTUS HARRISON.   
Amos 5. vers. 23, 24. 
Take thou away from me the noise of thy Songs: for I will not hear the melody of thy Viols.  
But let judgement run down as waters, and righteousness as a mighty stream.  
IT is the unspeakable Folly of vain man, when he lies under the pressures, or is within the sight of approaching Evils, when he's made sensible of the frowns of the Almighty, and comes to feel the effects of his displeasure upon him, for sin, to conceit that any thing which looks like Duty (though never so slight and formal) will serve the turn, to smooth God's brow, to turn away his wrath, and to take the sinner into favour again.  
As if the holy God (who is present every where, and knoweth all things) was either ignorant, or unmindful of inward dispositions and affections, and had respect only to outward actions and deportments in Religious undertake; Men indeed look on the outward appearance, 
1 Sam. 16. 7.  but the Lord looketh on the heart: 
Job 35. 13.  Surely (saith Elihu) God will not hear vanity, neither will the Almighty regard it.  
To take the estimate of Divine mysteries, according to the shallow scantling of common sense and opinion, argues gross ignorance and blindness of mind, and is a sad indication of a carnal and unconverted estate.  
Thus many in a day of fears (as did the sinning Israelites) go on blindfold in Duty, resting in their outside performances, which are no better than the Sacrifices of fools, the blind and the lame, 
Eccles. 5. 1.  and that which cost them nought. 
Mal. 1. 8.  Yet in these vain Oblations, they will securely confide, and now conclude themselves sufficiently guarded, against the loudest thunders of most terrible Comminations.  
But how highly the great God is displeased, with such empty, insignificant Services, we may clearly perceive from the Scripture now before us; where he abominates and rejects them, and severely prohibits the Formalists farther procedure and continuance in them: Take thou away from me the noise of thy Songs; for I will not hear the melody of thy Viols, etc.  
Which words contain a Prohibition, and a Precept: The Prohibition in the 23d. v. is tempered with Indignation; 
Divis.  the Precept in the 24th. calls for Reformation: Or, in the Text (considered with its coherence) we have reported and reproved the great Corruptions and Disorders in Church and State.  
The Church was guilty of Will-worship and Superstition, the State of Cruelty and Oppression; both these must be removed, before God will be entreated.  
Reformation is first to begin at the Church, but it is not to end there; the stream thereof must run thorough the State in like manner, that so it may refresh, 
Psal. 46. 4.  and make glad the whole City of God.  
The waters of the Sanctuary, 
Ezek. 47.  which were first to the ankles, afterward increased to be up to the knees, and then to the loins, and at the last they became a great River, waters to swim in, a River that could not be passed over, which issued toward the East Country, and ran down into the Desert. Such should be the stream of Justice, it should run thorough the whole Country, that none may complain of the want of it; but that every one may have a free and easy access unto it; that so righteousness and judgement may be executed for all that are oppressed, Ps. 103. v. 6.  
Thus you have the Division, I shall now proceed to the Exposition of the Text.  
And first, briefly of the Prohibition, Take thou away from me the noise of thy Songs, etc.  
These words admit of divers readings, which do nothing vary from the sense of our English Version; wherefore I need not run out time, to repeat them to you.  
There's a Meiosis in this verse, Minus dicitur, plus intelligitur; for we are not only to understand the Lords dislike of their Ceremonies, and Superstitious Services, (though that be sad enough, seeing it is his approbation and acceptance, that makes our performances of any worth or significancy) but also his exceeding hatred and abhorrence of them, as things which he could no longer endure, nor would he any more be burdened with them, and therefore he bids them take away these provocations from him, viz. the noise of their Songs, and the melody of their Viols.  
Which expressions do figuratively include all the Israelites Festivals, Incense, Sacrifices, and external Services, spoken of in the foregoing verses, where the Lord by his Prophet declar●h his great displeasure against them, and in this verse, his utter rejection of them.  
But it may be Quaeryed, 
Qu.  Why would God cast off, and forbid the offering up of those Sacrifices, and the performance of that Service, which he himself had commanded?  
To this I answer, 
Ans. 1. Negatively.  (1) Negatively.  
God doth not here simply and absolutely reject the Sacrifices and Service of his own institution, but together with these, he requires a due administration of Judgement and Justice, and if either may be omitted and put off, he had rather it be Sacrifice, than Judgement, according to Drusius upon the place, who hath therefore rendered the following verse, Potius volvatur ut aqua judicium, rather let Judgement roll down as water, (q. d.) rather than with the neglect of this, you presume to draw nigh to God, though in the ways of his own appointment: And in this sense is that Scripture to be understood, Mat. 9 13. 
Qui innocentiam colit, Domino supplicat; qui justitiam Deo libat; qui fraudibus abstinet, propitiat Deum; qui hominem periculo surripit, optimam victimam caedit. Haec nostra sacrificia, haec Dei sacra sunt. Sic apud nos religiosior est ille qui justi●r. Minucius Felix.  I will have mercy and not Sacrifice; (i. e.) mercy rather than Sacrifice.  
The Lord prefers justice, mercy, and peace, before Sacrifices; the substance of the second, before the ceremonies of the first Table; and is graciously pleased that his own immediate Service should stay for these, as you may read Mat. 5. 23, 24. If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee: Leave there thy gift before the Altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy gift.  
Nor 2dly. were all those external Rites and Ceremonies observed by the Israelites (I mean the ten Tribes, whom our Prophet here all along chiefly reproves) complexly considered, of God's Institution, and therefore the Lord calls them their Songs, and the melody of their Viols; they had foisted in many things of their own invention, and so became guilty of Will-worship, yea, and of cursed Idolatry.  
Neither lastly, did they frequent the public place, viz. the Temple at Jerusalem, which the Lord had then chosen to himself, for an house of Sacrifice, 
2 Chron. 7. 22.  partly to shadow forth the great mystery of their Salvation by Christ, and partly to preserve the whole body of the Jews, in unity of Faith and 
Deut. 12. 13, 14.  Religion, and that there might be no rents and divisions among them.  
But they, like men, transgressed the Covenant, 
Host 6. 7.  and Commandments of their God, and worshipped the golden Calves, which Jerohoam (that none-such for impiety) had set up at Dan and Bethel: Thus did they provoke the Lord to anger with 
Ps. 78. 58, 59  their High places, and moved him to jealousy with their graven Images. Now when God heard this, he was wrath, and greatly abhorred Israel.  
But then Positively, 
2 Positively.  their Sacrifices and Songs were rejected;  
First, Because they put so much confidence in them, 
Impiorum sacrificia ingrata Deo, non quod simpliciter abominatus sit, sed ideo quod absque fide & paenitentiâ ea efferrent; deinde quod precium putarent esse pro peccato, etc. Lavat. in Prov. 15 8.  as to think to set off with God and to expiate for their sins, by their outward Forms and Ceremonies, though they neglected the substantials and vitals of Religion, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier matters of the Law, viz. judgement, Mercy, and Faith.  
Hence it was, that their Oblations became vain, their Incense an abomination to the Lord, and their solemn meetings (which they themselves were very highly conceited of) he could not away with: Sordet in conspectu judicis, quod fulget in conspectu operantis; 
Isa. 1. 13.  That which was fair in their eyes, was filthy in the sight of God.  
2dly. Because they were a wicked people, which even hated to be reform; and to such God saith, 
Psal. 56. 16  What hast thou to do to declare my statutes, or that thou shouldst take my Covenant into thy mouth? seeing thou hatest instruction, and castest my words behind thee. 
Prov. 15. 8.  The Sacrifice of the wicked is abomination; how much more when he bringeth it with a wicked mind? Prov. 21. 27.  
The sweetest melody hath but an harsh sound in the ears of God, when wicked men make it; sing must be with grace in the heart: 
Eph. 5. 19  And, the Sacrifices of God are a broken spirit, 
Psal. 51. 17:  a broken and a contrite heart, O God, thou wilt not despise.  
This for the Answer of the Quaery: The Note from the words take thus.  
Mere outside, formal performances are so far from procuring the Lords acceptation, 
Doct.  that they provoke him to indignation against all Hypocrites in Religion.  
To offer many Sacrifices with the Papists, without obedience, is no better in their own Tostatus phrase, than studium nequitiae, a kind of devotion, by which a man takes much pains to offend his Maker. And however men cry up their own way, 
vid. Host 8. 13.  yet they will find, that want of a divine approbation will undo all.  
If we search the Scriptures, we shall find several Instances, which may sufficiently serve for the proof of this startling Inference; of so great an heap, I shall gather sparingly.  
We read Gen. 4. 4, 5. how that God had respect to Abel's offering, and not to cain's; the Author of the Epistle to the Hebrews gives the reason hereof, Heb 11. 4. By faith Abel offered unto God a more acceptable Sacrifice, than Cain: Abel offered by faith, and Cain without faith, and therefore God accepted Abel's Sacrifice, and rejected cain's.  
Nadab and Abihu offered strange fire, and by fire from heaven they were consumed, Levit. 10. 1. 2. Forasmuch as the Lord was not sanctified by them, in their approaches to him, therefore he would be sanctified upon them, in their destruction.  
Mal. 1. 14. There's a curse upon the deceiver, which hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing.  
And how many dreadful woes, no fewer than seven, 
Mat. 23.  in one Chapter, doth our blessed Saviour thunder out, against the hypocritical Scribes and Pharisees, who did all their works, Theatrico more, that they might be seen of men, and have a plaudite.  
Many more proofs might be added, but these may suffice: And if it was seasonable to enlarge here, I might give some Reasons of the Point, taken from the greatness, holiness, and justice of God, who will not hold them guiltless, that take his name in vain.  
But I cannot stay upon these; briefly to apply. 
Applic.   
First, 
Use 1. For Reproof of Papists.  This reproves our Adversaries the Papists, and overthrows their rotten doctrine of resting in opere operato, of ascribing merit to their own works, to their Fast, Prayers, Penance, Pilgrimages, Almsdeeds, and the like; neither will their acquaint distinctions of first and second justification, and of works before and after conversion, make a sufficient prop, to shore up their doctrine of merit, and to keep it from falling to the ground; forasmuch as the sacred Scriptures fully inform us, 
Acts 4. 12.  that there is no other name or merit whereby we can be saved, then by Jesus Christ.  
Hence the great Apostle counted all things loss and dung, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the excellency of the knowledge of Christ Jesus his Lord, Phil. 3. 8.  
When we have done all we can, 
Christus est canalis gratiae, & ab illo nobis omnes rivuli derivantur. Daven.  we are to acknowledge ourselves to be unprofitable Servants: The blood of Christ (and that alone) is remedy for the kill of sin, so said Mr. Bradford, that holy man of God.  
And it was a pious expression of devout Bernard, Lavat nos lachrymarum imber, magis autem lavat aqua illa preciosa, quae de fonte pietatis (i. e.) latere Christi emanavit.  
We are not saved then, 
The Book of Homil. proves this at large, part 2.  for our good works, and yet God will not save us without them; they are via ad regnum, non causa regnandi, as the same Father observes.  
Not by works of righteousness, 
Tit. 3. 5, 6.  which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost: Which he shed on us abundantly, through Jesus Christ our Saviour.  
This reproves all Formalists, 
Use. 2. For Reproof of Formalists. Mat. 15. 8.  and hypocritical Professors, who draw nigh to God with their mouth, and honour him with their lips, but their heart is far from him.  
Now the heart is that, which God chiefly requires, and looks for in duty, Prov. 23. 26. My Son give me thine heart, (q. d.) Let thy mind be wholly intent and applied to me, renounce thyself, and set thy love only and wholly upon the Lord.  
The heart of man is God's best Temple, where he dwells with delight, if it be beautified and adorned with humility, charity, and righteousness.  
It is the heart that makes every Religious performance, 
quicksands quid cor non facit, non fit.  medullatum Sacrificium, a marrowy Sacrifice, 
Arnobius in his Book against the 〈…〉 and Sacrifices, but cultu● ve●us in 〈◊〉 est, etc. An honest, sincere heart is abore all the Sacrifices in the world, p. 107.  wellpleasing and acceptable unto the Lord.  
Among the Heathens, it was a Custom, when the Beast was cut up for Sacrifice, the first thing which the Priest looked upon, was the heart, and if the heart was naught, the Sacrifice was rejected; So 'twill be here, in the worship of the true God, Heart service is the best service.  
Lastly, Let us all hence be exhorted, to be sincere in the service of our God, to adorn our Profession by an Holy life, and a Gospel conversation; and whatsoever we do, let us do it heartily, as unto God, and not unto men; Knowing that of the Lord, we shall receive the reward of the inheritance, 
Use. 3. For Exhortation. Col 3. 23, 24.  for we serve the Lora Christ.  
Let us offer unto God, the pure Grapes of a pruned Vine, loving him above all, and our Neighbour, as ourselves; for this is more than all whole Burnt-offerings and Sacrifices.  
I'll conclude this former part of my Text, in the words of a Reverend and Learned Bishop: Christians must not suffer, 
Bp. Reynolds Serm. Beauty and Bands.  either the mere form of Godliness to swallow up the power, or the pretence of power to shut out the form; but we must give the Lord, both that inward and outward honour, which is due unto his Holy name, in all our solemn attendances upon him.  
Now to pass from the Inhibition of sin committed, to the Injunction of duty omitted: And the good Lord help us all, to leave off the pursuit of sin, and to fall upon the practice of duty, of the great duty in my Text, that Magistrates especially (who are chiefly concerned in it) may endeavour earnestly, to let judgement roll down as waters, and righteousness as a mighty stream.  
In which Precept, there are two things considerable; as  
First, An Antithesis, 
An Antithesis.  the adversative particle but, intimates an opposition to their Musical Instruments and Songs, which, though parts of God's Service, are rejected, in the precedent verse, because they were defiled with hypocrisy and impiety.  
The ten Tribes put much stress, upon Intervals, Circumstantials, and Ceremonials: Now in this verse, they are minded of the great and weighty matters of the Law, viz, judgement and righteousness, which they are also commanded to execute and perform.  
2dly. Here's Locus a comparatis; 
Locus à comparatis.  wherein judgement, and running waters, righteousness, and mighty streams are compared together. Judgement and righteousness imply righteous judgement, or an administration of judgement righteously, in a plentiful, firm, and invariable manner, for it is to roll down as waters, and as a mighty stream.  
Which Scripture, some Interpreters of good note (as Lyra, A Lapide, and Tremelius) understand of a torrent of Judgements, threatened in righteousness, against Israel, for their crying sins, whereby they should be carried away into Captivity, as things are violently carried down, by a strong and rapid stream.  
I shall leave these learned Authors to abound in their own sense, and take the words as they are commonly received, by Expositors of great esteem also, and more in number, than the former; these are Vatablus, Castalio, Livelius, Gualther, Drusius, Grotius, Piscator, and Calvin: All which Authors, besides several others, as the Dutch Annotations, Diodat, Mayer, and Hutcheson, (it would be too tedious to cite them, in their own words) understand this Command, according to the sense already hinted at, viz. of a diligent, impartial execution of judgement, and an abounding in the fruits thereof; that there be no unjust dealings among men, but that all unrighteousness be born down, and quite taken away, as hay, or stubble, by swift running waters.  
The words thus opened, resolve themselves into this practical Observation: viz.  
A vigorous and constant administration of true and righteous judgement, 
Doct.  is a duty of grand concernment, to a people professing Religion.  
Judgement (as a learned Author hath well distinguished in a Book lately set forth) is private 
Mr. Baxter Cure of Church-Divisions.  or public; the Judicium privatum discretionis, which is the guide of rational acts, belongeth to every private man; the Judicium publicum is either in foro Civili, determining in order to corporal coaction, and this belongeth only to the Magistrate; or it is in foro Ecclesiae, in order to Church Communion, or Excommunication: Thus far he.  
Now, it is the Judicium publicum in foro Civili, that I am to discourse of, at this time; and this (as you have heard) is principally incumbent on Magistrates, who are not to bear the sword in vain, out of formality, or for fashion sake, but for the terror of evil doers, and for the praise of them that do well; for the keeping of the Laws of God and the Land, and for the protection of the innocent; that they may sit every man under his own Vine, and Figtree, and none may make them afraid, according to that promise, Micah 4. 4.  
The stream of Justice (I say) must flow from the lawful Magistrates, and be derived from them to the people, as the precious ointment, that was poured on Aaron's head, trickled down to the skirts of his garments.  
Holy Writ abounds in proof of the Observation, so that 'tis not only the Doctrine of my Text, but of many other Scriptures also.  
I shall be your Remembrancer of some few of them, as os that parallel place, Isa. 1. v. 16, 17, 18. Wash ye, make you clean, put away the evil of your doings, from before mine eyes, cease to do evil: Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.  
The same injunction you have in Psal. 82. v. 3, 4. How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless, do justice to the afflicted and needy: rid them out of the hand of the wicked.  
Be pleased also to consider that Scripture, Zech. 8. v. 16, 17. These are the things that ye shall do, speak ye every man the truth to his neighbour, execute the judgement of truth and peace in your gates: And let none of you imagine evil in your heart against his neighbour, and love no false Oath, for all these are the things that I hate, saith the Lord.  
And in the 6th. of Micah v. 8. He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?  
All these places are so many clear proofs of this great truth, viz. that the Lord requireth, especially of men professing piety, that they should make conscience of justice and equity, in their mutual dealings one with another; that so they may prove the sincerity of their Profession, and may adorn it by an answerable conversation, that their whole life may be (as one phraseth it) Index & Commentarius Evangelii, an Index and Commentary of the Bible.  
In the farther prosecution of this Observation, 
Method propounded.  I shall endeavour three things.  

1. The Explication.  
2. The Confirmation: and  
3. The Application of it.   
In the Explication I shall pursue the Metaphor, 
1. For Explication.  in these following singularities; The rolling down of judgement as waters, and righteousness as a mighty stream, implys  
First, Copiousness of judgement, 
Copiousness of judgement.  an abounding in acts of justice: Thus according to Vatablus, Sit multa justitia; and Grotius, Jus apud te ut aqua profluat, & benignitas, ut torrens rapidus.  
In broad running Rivers, 
Postulat Deus, non ut justitia colatur simpliciter, sed ut passim abundet, & ubique vigeat in summa copia & affluentia. vid. Drus. in loc. Mat. 5. 45.  waters are very plentiful; thus Justice must be administered, not by halves, in a drizzling scantling manner, here a little and there a little; but plentifully, yea, abundantly, that so it may reach all, high and low, rich and poor, just and unjust, (as God makes the rain to descend upon both) that the one may be rewarded, and the other punished; for herein consists true judgement and justice, according to Solon, who said, A State was held together by two things, viz. Reward and Punishment.  
In 2 Sam. 8. v. 15. we read, that King David executed judgement and justice to all the people. Let these fountains (then) be dispersed abroad, and rivers of waters in the streets, Prov. 5. 16.  
2 A speedy execution of Judgement; 
Speedy execution of judgement.  a mighty stream runs swiftly, so Justice must be done without delays, that men may not be wearied and quite tired out, in tracing the Climax of your Court accesses.  
There are some that turn judgement into Wormwood, and others that turn it into Vinegar; Injustice makes it bitter, and delays make it sour.  
Protracting of justice, doth very much take off the edge of justice: It is storied of Sertorius the Roman, that he fed his Creditors and Clients, with fair words, but did nothing for them: It would be much better with many, then now it is, if there were none among us, that followed the practice of this man.  
Justice must be executed speedily, (that's the second thing) yet not rashly, without mature deliberation, till there be a right and full understanding of the Cause: Job searched out the cause which he knew not, c. 29. v. 16.  
Judges had need keep one ear stopped and unprejudiced for the Defendant; 
Qui statuit aliquid, parte inaudita alterâ, aequum licet statuerit, haud aequus est Judex.  their Commission is of Oyer and Terminer, they must first hear, and then determine.  
He that is first in his own cause seemeth just, (saith Solomon, 
Dence adveniente proximo opus pervestiget illum Judex● Jun. in loc.  Pro. 18. v. 17.) but his neighbour cometh after him and searcheth him; or, until his neighbour come after him, and the Judge searcheth him, (as Junius hath rendered the words.)  
Both sides should be heard indifferently; patience and gravity in hearing, is an essential part of justice, very much becoming the Ministers thereof, who should do, 
Judg. 19 30.  as the Levite said, Consider, take advice, and then speak their minds.  
3. The Metaphor implys a pure administration of Justice: 
A pure administration of Justice.  Running waters are clear and pure, not like puddles or standing Ponds, that keep all manner of garbage and filth, and whatever trash is cast into them.  
The stream of righteousness must not incorporate, nor be mixed with the mud of injustice, for that will hinder the current from sliding through the channels of Judicature, so purely and speedily, as the Judge of all the world commandeth and expecteth.  
Our English Chronicles report the horrid wickedness of the Jews, in poisoning Springs and Fountains in this Land, for which they were deservedly banished: It would be a great blessing to the Nation, if all self-ended, malicious, mercenary perverters of Justice, might follow these Jews, and that there was an Ostracism upon those, that cast filth into the fountains of Judgement, whereby the waters thereof become mischievous, and not medicinal.  
4. A willing and ready proceeding in acts of Justice, without extraordinary importunity, 
A willing and ready proceeding in acts of Justice.  or artificial helps and provocations: A cheerful and free spirit in duty, is that which is most accepted in duty; the Lord observes not so much what, as from what affection a thing is done.  
The Scriptures call him an unjust Judge, that avenged the Widow of her Adversary, merely to free himself of the trouble of her frequent complaints.  
Mighty streams run down readily, so justice must be executed (not with a great deal of difficulty, and labour, like waters fetched out of a pump, there must be no need of pumping, or forcing it forth, but) willingly and with a ready mind.  
It was a seasonable word, spoken by the Old woman, when complaining to the Emperor Adrian of some wrong she had sustained, he told her, he was not at leisure to hear her suit; whereupon she presently replied, That then he ought not to be at leisure to be Emperor: which smart expression came so close unto him, that ever after, he was more facile and forward to entertain Suitors.  
5. A regular execution of Judgement; 
A regular execution of Justice.  mighty streams usually have a strait and even current; the Channels, wherein they run, are not so intricate and crooked, have not so many maeanders, windings and turnings, as your little narrow brooks have, for than they would lose much of their strength and force: So in acts of Justice, there must be a strait and regular proceeding, a proceeding by rule, according to the Law of God, and the established Laws of the Land.  
Thus Queen Vasthi was to be punished for her disobedience according to Law, Esth. 1. 15. What shall we do unto the Queen Vasthi according to Law, because she hath not performed the Commandment of the King?  
Lex est norma officii & judicii, from which Judges are, ne latum unguem discedere, not to swerve the breadth of a finger nail, out of any squint-eyed respects, or sinister ends and aims; they should always have regard to their Rule, and remember it is their Office, jus dicere, and not jus dare, to interpret the Laws already constituted, and not to make, or give new Laws: for this would be like the Authority of the Church of Rome, which under pretext of expounding the holy Scriptures, doth not stick to add and alter where and what they please, pronouncing what they do not find, and by show of antiquity, produce novelty.  
The ministers of Justice ought to abhor such prevarications; 
Ill fares that State which harbours such a man, As can whate'er he will and will whate'er he can.  one foul sentence from them, doth more hurt, than many filthy sins from others, for these do but corrupt the streams, the other corrupts the fountain.  
6. It implys Magnanimity, Zeal, 
Justicerequires Magnanimity.  and Resoluion in the exercise of Judgement and Justice; for Righteousness is to run down as a mighty stream, that bears down all opposition, and whatsoever stands in its way. Thus Judges are to be men of truth and courage, fearing God, and hating covetousness, according to that mark, Jethro gave of the Officers, which he would have Moses set over the people, Exod. 18. 21.  
And it was Jehosophats' Counsel to his Judges, 2 Chron. 19 6, 7, 11. Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement: Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. Deal courageously, and the Lord shall be with the good.  
Of this brave Heroic Spirit, was John Duke of Saxony, who stoutly defended the sincere Protestant Religion, against the Pope and all his Adherents, in three public Imperial Assemblies; and when it was told him, that he should lose the savour of the Pope and of the Emperor, if he stuck so fast to the Lutheran Cause: His answer was, Here are two ways, I must either serve God, or the World; and which of these do ye think is the better? and so he put them off with this pleasant indignation.  
7. The Metaphor imports an impartial administration of justice. Heavy things are carried down by rolling waters, 
An Impartial administration of Justice.  as well as lighter; great logs and trees, as well as small chips may swim down a mighty stream.  
A Judge should be Equanimous, as well as Magnanimous. There must be no respect of persons had in judgement, Leu. 19 v. 15. Ye shall do no unrighteousness in judgement, thou shalt not respect the person of the poor, nor honour the person of the mighty, but in righteousness shalt thou judge thy Neighbour.  
He that justifieth the wicked, 
N● que contra R●mpub, neque contra jusjurandum, ac fidem, amici causi vir bonus faciet, ne si judex quidem erit de ipso amico. Ponit enim personam amici, cum induit judicis. Cic Off. lib. 3. Vid. Speeds Chron.  and that condemneth the just, even they both are abomination to the Lord, Prov. 17. 15.  
Exuit personam Judicis, qui amici vel hostis induit. Though Plato might be a Friend, and Socrates a Friend, yet Truth is the greatest Friend. Qui pro Veritate est, pro Rege est.  
Henry the fourth, King of England, when his eldest Son, the Prince of Wales, was by the Lord Chief Justice committed to Prison, for affronting him on the Bench, gave God thanks, for that he had a Judge so impartial in executing justice, and a Son so obedient as to submit to such a punishment.  
It was also, a brave Princely saying of Rodulphus the Emperor, when he understood that some of his Courtiers hindered poor men from applying themselves unto him for justice: Sinite homines ad me venire, 
P●●y.  non enim ideo Imperator sum, ut in arcula includar.  
And of Trajan it is reported, that he neither seared, nor hated any man, but heard, examined and judged the Causes of his Subjects, without prejudice, patiently and impartially. These are noble and fit patterns for the imitation of Judges, who ought not to regard the Man, so much as the Matter; who should hear Causes speak, and not Persons, and judge according to truth and equity, and not according to opinion nor appearance, for fear or favour.  
Lastly, Constancy and Perseverance are required in the performance of righteous judgement, 
Constancy is required in the execution of justice.  which must not be like a Land-stood, that continueth for a short season, and then drieth up, because it had nothing to feed and maintain it; but like Running-waters, which flow from a springing Fountain, and so never decay, nor fall lower. Psal. 106. v. 3. Blessed are they, that keep judgement, and he that doth righteousness at all times. Lewis, King of France, having granted a Pardon to a Murderer, at the request of one of his Courtiers, upon the reading of this Text, presently withdrew it, and said, he would give no Pardon where the Law did not Pardon; he also farther added, it was a work of mercy and charity, to punish an Offender; and not to punish Crimes, was as great an evil as to commit them.  
There is a Passive Injustice, and Magistrates may be unjust in neglecting, as well as in perverting judgement. Ausonius saith of the Emperor Claudius; Non faciendo nocens, sed patiendo fuit; Not to do justice, is injustice. Sontibus nimis ignoscendo, insontibus sit injuria.  
Thus you have the Metaphor unveyled, and the fence thereof presented to you in those eight Singularities. Now to the Magistrate, that sincerely endeavours, to act according to these discoveries, that shall make it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Sparta, his great business, to administer judgement plentifully, speedily, purely, willingly, regularly, impartially, and constantly; to this brave man it may be said, as Samuel did to Saul, when he first anointed him King, Do as occasion shall serve thee, 
1 Sam. 10. 7.  for God is with thee.  
I have done with the Explication of the Point; the next thing to be handled is the Confirmation of it, and for this there may be given several Reasons.  
The first is couched in my Text; It is the Command of God, 
Reas. 1. It is the command of God to execute judgement.  that judgement should be executed in truth and in righteousness: Now were there no other Reason but this, it would be abundantly sufficient of itself to confirm the Doctrine, for we are not to dispute, 
Divino intonante praecepto obedien dum est, non disputandum.  but to obey the Commandments of the Lord, which are holy, just and good, the reason of all reason, and not only right in themselves, but the rule of reasonable actions unto his creatures.  
2. As this duty in Thesi hath the stamp of a great Command, 
Reas 2. This duty is commanded.  so in Hypothesi the grant of a gracious acceptance; It is both commanded and commended of God. 
Ps. 106. 30▪ 31.  Phine as executed judgement, and it was counted unto him for righteousness, unto all Generations for evermore. (q. d.) The Lord highly approved of this fact of his, as just and righteous, and assigned to him, and his posterity, for their Reward, the Priesthood for ever, because he was zealous for his God, Numb. 25. 23.  
3. This is a special remedy for the removal of the Judgements of God: 
Reas. 3. To do justice is a means to remove judgements.  The Plague was stayed, when Phineas had slain Zimri and Cozbi; and after Achan was stoned to death, Israel prevailed against their Enemies: So when justice was done upon Saul's Sons, for their bloody cruelty against the Gibeonites, the three years' Famine ceased, 2 Sam. 21. 14.  
4. Hereby Blessings are procured and continued to posterity; 
Reas. 4. Blessings are procured to posterity.  Jer. 22. 15, 16. Did not thy Father eat and drink, and do judgement and justice, and then it was well with him.  
It was King David's exhortation to the people of Israel, Keep, 
1 Chr. 28. 8.  and seek for all the Commandments of the Lord your God, that ye may possess this good land, and leave it for an inheritance, for your Children after you for ever.  
Now if Magistrates will not for Conscience sake, 'twere well if they would for Posterity sake, act justly, and as they ought to do.  
5. The neglect and non performance of this duty, is a mighty provocation to God, 
Reas. 5. The neglect of justice us a great provocation to God.  and will certainly bring down some judgements upon an unrighteous Nation, Jer. 21. 12. O house of David, thus saith the Lord, 
Vid. Jer. 22. 3, 4, 5. Zech 7. 9 etc.  execute judgement in the morning, and deliver him that is spoiled, out of the hand of the Oppressor, lest may fury go out like fire, and burn that none can quench it, because of the evil of your doings.  
Lastly, 
Reas. 6. Without the execution of justice, there can be no safety in the world.  without a due and diligent execution of justice, there can be no safe and quiet living in the world; Self-preservation therefore calls for this. Lex est hominibus, quod aqua piscibus; extra aquam non vivunt pisces, 
Drusius.  nec extra legem homines, as a learned Author hath well observed.  
What would become of our Liberties, 
Nec pracepta patrum, nec Christa degmata curant.  Properties, and Privileges, (which are sacred and precious things) if the current of Justice should be stopped, 
Jactant se dominos rerum, & sibi cuncta licere. Cui vis est, non metuit, jus obruitur vi.  and there be no Reprover in the gate.  
All distinction of places and orders of men upon Earth, would be quickly taken away, and there would be nothing but raging discord, and horrible confusion in the world; man's power would degenerate into tyranny, wisdom into craft, and justice into cruelty: No person should longer possess that which is his, than he hath more than ordinary might and power, 
Quicquid jure possidetur, injuria aufertur. Quintil.  to maintain his right; or policy, to keep himself out of the reach of every injurious claw. The poor man's little Pasture, would presently be impaled in my Lords large Park, because it lies convenient for his Honour, as Naboths Vineyard did for King Ahab.  
Men would be like devouring Fish in a Pond, or ravenous Beasts in a Wilderness; the great ones would eat up the little ones, and the strong would pray upon the weak: 
Nullae tam infestae hominibus bestiae, ut sunt sibi ferales plerique Christiani.  they would become Lions, for rage, cruelty and oppression, Foxes for subtlety in evil, Swine for filthiness and uncleanness, Dogs for envy and malice, Wolves for rapine, yea as the wild Ass' Colt for folly and stupidity: It would neither be incivility nor calumny, to describe men by such compellations, were there no Law to restrain their exorbitancies, and to correct their manners.  
You have heard the Confirmation of the Doctrine with Reasons, be pleased to put them together: The great God commands the execution of Judgement; he commends it also: It is a remedy to remove curses, a means to procure blessings for us and our Children after us; the neglect of it is a mighty provocation to the Lord; and without it, there can be no peaceable living in the world. And now consider, whether a vigorous and constant execution of righteous judgement, be not a duty of grand concernment, to a people professing Religion.  
I am now to Apply, and the Uses of our Observation are only two, 
Applic.  which I shall briefly dispatch.  
First, This should stir up the people of England unto unfeigned thankfulness to Almighty God, 
Use 1. Of Thankfulness.  for the good and wholesome Laws we enjoy, and for those Magistrates, that are diligent and faithful in the execution of them.  
It is a mercy to have Judges, modo audeant, quae sentiunt, 
Cic. pro Milone  (as the Orator hath it:) So that they have courage and integrity to do, what they think fit and equal to be done, who will not be swayed by the gifts, nor scared by the greatness of men, to pass an unrighteous sentence: Let us praise God for such.  
The next Use is of Exhortation, 
Use 2. Of Exhortation.  and here I shall endeavour in a few words, to divide to every one his portion, and to press home the Duty of my Text, to persons especially concerned in it.  
And in the first place, 
To the Judge.  I beseech you, My Lord, the venerable Judge of this Circuit, to suffer the word of Exhortation; I would not forget to whom I speak, yet I must remember from whom I speak.  
I have a message from the Great God, the Judge of all the World, unto You this day, and it is to mind you of your Duty, that you do Justice, and execute right, without respect of persons, that you quit not the Guilty, nor condemn the Innocent; But let judgement run down as waters, and righteousness as a mighty stream.  
In this River, there must be no ebbing nor flowing, the banks at all times are to be full, and the current mighty, neither must the stream be stopped, or turned another way; for then iniquity will take place, and whosoever drinks of this puddle, it will be like the water of jealousy to him, 
Numb. 5. 18.  bitter water, that causeth the curse.  
I beseech you, My Lord, follow your pattern, Job 29. 14. I put on righteousness, and it clothed me, my judgement was as a robe and a diadem: They who wear justice for a cloak, need no cloak for injustice: Justice is both a Cloak, and an Helmet, it will adorn you, it will secure you.  
God forbid, that any should find you like the brooks of Teman, that when they come for the waters of judgement, they should find the brooks dry.  
There is abundance of filth in this Nation, for iniquity abounds every where; and certainly there can be no better expedient used, for the cleansing out these increased dunghills of impiety, then by letting forth the river of justice to run down upon them, as Hercules cleansed the Augaean Stable, by letting the River Alphaeus into it.  
2. My next errand is to you, the honourable and worshipful Justices of this County; 
To the Justices. Ecce quid valeant statuta legum, ecce quid proficit definitio sanctionum, quae illi spernunt maxim, qui minist●ant. Salu.  I beseech you, give no just cause of complaining in our streets, through your neglect of Justice: Take heed of being tainted with those sins, which you are to punish in others; if the Justice be a person of a lewd life himself, it cannot be expected, that he should use any just severity, against those who are flyblown with the like transgressions. Allow not of sin in yourselves, nor in your Servants, nor in any others; but frown upon it, wherever you meet with it: a frown of yours may do more service to God, than many Sermons of ours.  
3. I am to exhort you, the learned Lawyers, to put forth your utmost endeavours, 
To the Lawyers.  for the strengthening of the stream of justice, by an honest and quick dispatch of your Clients Causes, and not to weaken it, by unnecessary delays, and injurious defalcatious: Be faithful to your Engagements, and do not seek to make a prey of those, that seek to you for relief: This would be Savage cruelty indeed, even like to that of the Wolf, which undertook to cure the Sheep of his Cough, but 'twas by sucking out his blood: The remedy proved worse than the disease.  
4. Let me exhort you, who are to be of the Grand Inquest, to do your duty, 
To the Grand Inquest.  in making faithful Presentments, according to your Oath: Take notice of the reigning fins of your Country, and do not conceal any of them, as Rachel did her Father's Images, by sitting upon them: Spare neither great nor small, rich nor poor, but do you sincerely endeavour also, That judgement may run down as waters, and righteousness as a mighty stream.  
Lastly, To put a period to my discourse; of the things which we have spoken, 
To all in General. Cajetan.  this is the sum, Vt ex parte sua agat unusquisque, quod suum est; that every one should perform the duty belonging to him; that Magistrates rule justly, and according to Law; that Ministers preach faithfully, according to the Scriptures; that the people live peaceable and quiet lives, in all godliness and honesty; 
1 T●m. 2. 2.  that all of us endeavour the good and welfare of the Nation, and none among us, be as a Wen, or Wolf, drawing away nourishment from the body, without doing it any service.  
Finally Brethren, whatsoever things are true, 
P●il. 4. 8. 9  whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things, and the God of peace shall be with you.  
Which God of peace, 
Heb. 13. 20, 21  that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant; make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.  
FINIS.   
Prov. 14. ver. 34. Righteousness exalteth a Nation: but Sin is a reproach to any people. 
IN a late discourse, upon the like occasion, I endeavoured, from another Text, to set forth the great duty of a pure and powerful administration of Righteous Judgement, which is to run down as waters, and as a mighty stream, Amos 5. 24.  
I shall now begin, where I formerly ended, and advance (through divine assistance) more vigorously to inculcate and press home the very same duty, from these words of wise Solomon, which may be considered as a twofold Argument, taken from Reward and Punishment (those great Incentives to duty) exciting us thereunto.  
From the due praise of righteousness, and the manifest peril of sin, we shall find sufficient cause, to be enamoured with the one, and to detest the other, to abhor that which is evil, and to cleave to that 
Rom. 12. 9  which is good.  
What the Lord himself said to Rebecca when Twins lay struggling in her, 
Gen. 25. 23.  the same may be spoken of this Scripture; Two Nations are in its Womb, and two manner of people shall be separated from its bowels; But it must not be so with these, as it was with Jacob and Esau, for the Elder is here the beloved, and the Younger is hated of God.  
Righteous ones are acceptable and pleasing in his fight, and they shall be rewarded; Sinners are an abomination to him, and they shall not be unpunished. Say ye to the righteous, it shall be well with him, for they shall eat the fruit of their doings: woe unto the wicked, 
Is. 3. 10, 11.  it shall be ill with him, for the reward of his hands shall be given him.  
So then, not to multiply particulars (because I would not fall into either of those Extremes, of being too nice and curious, or too negligent and careless in the division of my Text; for as Seneca saith, Idem vitii habet nimia, quod nulla divisio) you have here 

1. The blessed fruit of Righteousness; and  
2. The cursed product of Sin.    
Righteousness exalteh a Nation, but Sin is a reproach to any people.  
I shall speak to the parts, as they lie before us, after a brief explication of the terms.  
And first to give you a taste of the fruit of Righteousness, it will be expedient to inquire into two things, as 

1. What is that Righteousness which exalteth a Nation?  
2. What is meant by the exaltation of a Nation? 
Method propounded.     
These two Queries being resolved, I shall undertake the farther Illustration of the Assertion.  
First then, 
Qu. 1.  What is that Righteousness that exalteth a Nation?  
In answer thereunto, 
Answ.  we must distinguish of the word Righteousness; There is a twofold Righteousness, viz. of Imputation, and of Implantation.  
The Righteousness of Imputation is wrought by the merit of Christ for us; the Righteousness of Implantation, is wrought by the Spirit of Christ in us; the one is the Righteousness of our justification, the other is the Righteousness of our sanctification: Now 'tis the latter of these, which is here said to exalt a Nation; 
Justitiam hic tum generalem accipe, pro qualibet virtute, tum specialem, quae est virtus cuique jus suum tribuens. etc. Vide Corn. 2 Lapide in loc.  and Cajetan phraseth it an Universal Righteousness, which is Influential into all the actions of a Christian, and streams through the whole course of his life; it is so very conspicuous, and casts such a shine upon it, as evidenceth him that hath it to be holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all manner of conversation, as in 1 Pet. 1. 15.  
Righteousness is a word of great latitude; Justitia latissime patet ac omnes complectitur virtutes, 
Vid. l. 19 c. 4.  saith Ludovicus Vives in his Commentary upon Austin de Civ. Dei. 
Justitiae titulo reliquae virtutes omnes complectuntur.  It includes not only all moral virtues, but also all Divine and Spiritual Graces.  
Aristotle calls it omnis virtus, and saith it excels all other, quantum Lucifer inter astra, as the bright and Morningstar excels the rest in beauty and splendour.  
It is a virtue in a stricter sense, 
Tam ad deum quam ad homines extenditur.  that doth Suum cuique tribuere, that renders to every one his due; to God, the things that are Gods, as Faith, Fear, Love, 
Justitia est virtus quae suum cuique tribuit; Deo quae sunt Dei, & hominibus, quae sunt hominum. Quid Deo debemus? fidem, timorem, dilectionem. Eli. vid. Lavat. in loc.  Thanksgiving and Obedience; and to men, the things that are men's, as Honour, Tribute and Subjection to Kings; Reverence, Respect and Service to Superiors; Love, Kindness and Justice to Inferiors; Truth and Equity in our mutual dealings and negotiations in the world, a doing to others, as we ourselves would be done by, according to that sacred and standing Rule of our blessed Lord and Master, Mat. 7. 12.  
This Righteousness is to be found in the several Walks of God's Commandments, it runs (as one saith) through every Precept, 
Pietas & aequitas, quasi venae sunt justitiae, his enim du●bus fontibus constat tota justitia. Lacta●. l. 5.  as it were the veins of every Law, in the second Table, and calls for obedience due to parents, Natural, Ecclesiastical and Civil in the fifth Command; our care to preserve our Neighbour's life in the sixth, Chastity in the seventh▪ Estate in the eighth, good name in the ninth, our desires in their due bounds, 
Mr. gurnal.  against coveting what is our neighbours in the tenth.  
And take but the word in the most comprehensive sense, 
Sensus quidem universalis est, etc. v. d. Jansenium, & Salazar, in loc.  and it is the obedience of the whole Law.  
This is the Righteousness that exalteth a Nation, not as a Cause producing an effect, but as a means, 
Vid. P●zelium in Gen. 18. 38.  conducing to such an end. The Lord doth not thus reward our Righteousness, ex debito, but ex bene placito; not for our merits (that plea will sail us) but for his mercy's sake.  
This for the Answer of the first Quaery  
Secondly, What is meant by the exaltation of a Nation, 
Qu. 2.  when may a Nation be said to be exalted?  
Then is a Nation, any Nation exalted, 
Answ.  as well as the Jewish (whose Doctors would have this 
Acts 10. 35.  former part of the Text, speak them the only happy people in the world, excluding all others) when it is blessed, made prosperous and flourishing, in the enjoyment of Truth, Peace and Plenty; 
Exod 34. 24. Ps. 146. 13, 14. 132. 15. 134 13 14.  When the Almighty (for it is his doing) enlargeth the borders of it, strengtheneth the bars of her gates, and blesseth her Children within her; When he maketh peace in her borders, 
Justitia exaltat Reges & Populos, tum ●pibus, celebritate & gloria, tum dilatando eorum regna, finis & terminos, tum per omnia ●eos secundando, tum denique ornandoeos omni virtute & gratia in hac vita, ac gloria in futura, qui est finis omnis reipub● vimirum ut populos per virtutem dirigat ad felicitatem & gloriam coelestem. vid. a Lapid. in loc. Psal. 87. v. 3.  abundantly blesseth her provision, and satisfieth her poor with bread: When there is no breaking in nor going out, no leading into captivity, nor complaining in the Streets.  
And when the Lord, with an higher hand yet blesseth a people with all spiritual and heavenly blessings; when he placeth his Sanctuary in the midst of a Nation, his Tabernacle is with a people, and he sets up among them the glorious light of the Gospel in the golden Candle stick of his Ordinances: When he turns to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent (or with one shoulder) as it 'tis in that Gospel-promise, Zech. 3. 9 Then may it be rightly said of such a Nation or People, according to the Psalmists conclusion, Psal. 144. 15. Happy is the People that is in such a case, yea happy is that People, whose God is the Lord. Glorious things are spoken of thee O City of God.  
Now is a Nation exalted, 
(Exaltat) est Metaphora à rebus corporeis, quae graves pondere, vi tamen & viribus adjunctis, in altum attolluntur; sic gens suâ naturâ ignominiâ deprimi nata, justitiae tamen administratione & exercitio honorata, & veluti supremo in loco collocata videtur. Cartwright in loc.  made honourable and renowned, or born on high (as judicious Cartwright understands the expression) which he judgeth to be a metaphor, taken from heavy bodies, lifted up and carried aloft, by joint force and united strength: Thus a people brought low, made vile and miserable, because of their fins, by the administration of justice, and the exercise of righteousness, are lifted up on high, made honourable and happy.  
This, this is the way and means to make that people the Head, which were formerly the Tail, to make them stronger than their enemies, and more excellent than their neighbours. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, therefore will I give men for thee, and people for thy life, saith the merciful God, to a repentant, resorming people, Isa. 43. 4. And Ezek. 16. 14. Thy renown went forth among the heathen for thy beauty, for it was perfect through my comeliness, which I had put upon thee, saith the Lord God.  
Thus you see, what is that righteousness that exalteth a nation, and what is meant by the exaltation of a nation. I am now to confirm the Assertion, which indeed stands not in so much need of proving, as of improving, 
Eatenus felix ac fortunata est Civitas, quatenus Cives suos à terrena Civitate in coelestem transferre suis legibus studet. Salazar. in loc.  however I shall omit neither.  
Righteousness exalteth a Nation, or a Nation is greatly blessed by the means and for the sakes of Righteous ones, who diligently perform the duties of their places, to the glory of God, and in the right of those with whom they have to do.  
Righteousness is not to be taken here, only in the abstract, but with relation to the subject in which it is inherent; the concrete is included in the abstract, as it is often to be found in holy Writ, where the names of Virtues and Vices, are put for the persons to which they are adjoined, 
Scelus pro Scelera●o. Acts 24. 5. Vid. Reyner of hum. learn.  as wickedness for the wicked, Job 5. 16. St. Paul was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Pest, for a pestilent plaguy fellow; thus pride is put for the proud, Jer. 50. 31. Behold I am against thee, O thou most proud, or O pride, as it is in the margin of your Bibles, which is to be understood of the lofty and proud City of Babylon: So here, Righteousness being inclusive of Righteous ones, the Inference is clear, that it is for the sake and by the means of such, who endeavour to walk in all the Commandments and Ordinances of God blameless, 
Quicquid boni toti mundo accidit, id fit propter Ecclesiam, &c sed mundus hoc non credit, neque cognoscit, propterea etiam malam refert piis gratiam. Spa●genberg. de Servit. Joseph. in Egypt.  that a Nation comes to be exalted and blessed of the Lord. Consonant hereunto is that saying of an ancient Author, whatever good thing is bestowed upon the sons of men, it is given on the account of the righteous, for the sake of those that faithfully preach and diligently hear the Gospel, and call upon God; the unrighteous do not believe this, neither do they acknowledge it, therefore they evilly requite the people of God.  
If any shall be offended with this doctrine, we need not much wonder at it, for they who have no love for God's people, will not acknowledge that they are beholden to them. The poor wise man that delivered the City by his wisdom, how quickly was he forgotten? the Text saith, 
Eccles. 5. 19  that no man remembered that poor wise man.  
This is merces mundi, the world's wages, (as one loves to phrase it) to be so blind as not to see, or so ungrateful, as not to own their best friends, (I mean sincere Christians) upon whose account and for whose sake, the Lord is pleased to confer many great and endearing mercies upon an undeserving, yea, upon an ill-deserving people.  
The truth of this Proposition will be sufficiently evidenced,  
1. By the Examination of those allusive metaphorical expressions, which are aptly applied to righteousness, or to righteous ones.  
2. By an Induction and Enumeration of particular blessings, which the men of the world have enjoyed, for their sake and upon their account.  
3. By the Consideration of those wasting Judgements, which have presently taken place, after their Removal.  
By these steps, we shall proceed to bring in such clear proofs of the Wise man's Assertion, as may procure (at least) the assent of unprejudiced Readers, and will be denied by none, besides inconsiderate, or resolved sinners.  
I must not be long in my passage through these particulars.  
To begin with the first, we shall find upon enquiry God's people to be compared;  
First, To the Bulwarks of a City, 
God's people are compared to Bulwarks. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which keeps off the Enemy, and will not suffer desolation to enter: Thus Nazianzen calls Athanasius, the Bulwark of Truth.  
When Sin hath made a breach for the Divine vengeance to take place, God presently seeks for these, to stand in the gap, to prevent an Inundation of misery, from rushing in, upon unarmed, naked sinners, as you may read, Jer. 5. 17. Run ye to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it: You see here, what great account the Lord makes of his Servants, when as he will pardon a whole Nation for one righteous man's sake. So in Ezek. 22. 30. And I sought for a man among them, that should make up the hedge, and stand in the gap before me, for the Land, that I should not destroy it, but I found none: And because he could find none, behold, how suddenly winged destruction overtakes them, 
Ez●k. 22. 31.  in the following verse; Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath, their own ways have I recompensed upon their heads, saith the Lord God.  
2dly. The Righteous are the Chariots and Horsemen of a State; 
To the Chariots and Horsemen of Israel.  (thus Elisha cried after Elijah, when he was taken from him by the spirit and mighty power of God; My father, my father, the Chariot of Israel and the Horsemen thereof.) 
2 King. 2. 12.  They are the very strength of a Nation where they live, and have prevailed more with their prayers and tears, than a thousand times as many could do with their weapons of War; 
Deut. 32 30.  One of these have chased a thousand, and two have put ten thousand to flight. Whosoever shall gather together against thee, shall fall for thy sake, saith God to his Church, Isa. 54. 15. and in the 17. verse, No weapon that is form against thee shall prosper, and every tongue that shall rise against thee in judgement, thou shalt condemn; this is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.  
3dly. They are as Stakes to an hedge, or Trees to a Causeway, 
●●s Stakes to an hedge.  that keep it from falling down, and from being broken up; thus we read Isa. 6. 13. In it shall be a tenth, and it shall return, and shall be eaten as a Teil tree, and as an Oak whose substance is in them, when they cast their leaves, so the holy seed shall be the substance thereof, or, the substance of the people, 
Ital. version.  as some have rendered the Text. The Prophet here alludeth to a long Causeway or Terrace, supported on either side with great Trees, 
Vid. Gataker God's eye upon Israel. Vid etiam Diodat.  strongly rooted, which reached from the King's Palace, to the Gate Shallecheth, on the Westside of the Temple; which Gate you find mentioned, 1 Chron. 26. 16.  
Now the Righteous are these Trees on either side the Causeway, which have life, and substance in them; and though sometimes the Trees may cast their leaves, yet being firmly rooted, they keep the Causeway from decaying and mouldering away: 
Semen sanctum statio ejus (i. e.) multi in urbe viri pit causa erunt cur Deus non passurus sit urbem capt. Grotius in loc.  thus the holy seed (notwithstanding all their failings) do support and bear up the Nation, which but for them might be suddenly wasted, and brought to utter desolation.  
For the sake of the Godly (saith Grotius) God will not suffer the City to be taken.  
Lastly, They are the Pillars and Foundation of Church and State; 
As Pillars and Foundations.  Prov. 10. 25. As the whirlwind passeth away, so is the wicked no more: but the righteous is an everlasting foundation, or, the foundation of the world, 
Fundamentum saeculi.  (as Arias Montanus hath rendered the words:) They are the very Atlases of the world, that support, and bear it up, and keep it from falling upon the heads of the ungodly. In Psal. 75. 3. David saith, that he himself bore up the pillars of the earth: If once these Pillars were removed, the whole Fabric of the world would presently tumble down, and be turned into a Chaos of confusion. As soon as ever Jesus Christ, by the Preaching of the everlasting Gospel, hath gathered together the number of the Elect, the Elements shall (then) melt with fervent heat, 
2 Pet. 3. 10.  the Earth also, and the works that are therein shall be burnt up.  
It is for the sake of Christ's little flock, of that sorry handful of sincere Believers, who are so much scorned and despised by the unrighteous, and accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very filth of the world, that the world hath still a being, and was not long ere this on a flame, as it shall be at that great and notable day of the Lord.  
The Lord accounts of the world by his Church, and upholds it for his Servants sake; 
2 Kings 3. 14.  were it not for Jehoshaphat, I would not look towards thee nor see thee, said Elisha to Jehoram; so may God say to the wicked, were it not for my people, I would have no regard at all to you.  
Thus you have shadowed forth, under several Metaphorical expressions, the real serviceableness of righteous ones, in order to the exaltation of a Nation.  
I am in the next place to instance in some particular Blessings, which Nations have enjoyed for righteousness sake, and still may enjoy upon the account of the Righteous: And these (besides many others, which I shall not now so much as name) are Truth, Peace, Plenty, Victory over enemies, and Preservation from ruin.  
First, It is for the sake of his people, that the Lord gives and continues the great truths of his Gospel, 
God continues the Truths of the Gospel for his people's sake.  his blessed ordinances, the means of salvation to any Nation; hence St. Paul was commanded and encouraged of God, after his first vision, to go into Macedonia, in a second, to continue preaching the Gospel at Corinth, because, the Lord tells him, 
Act. 18. 9, 10, 11.  he had much people in that City, so that, it was for his people's sake, that the Lord sent the Apostle to Corinth to preach the Gospel; Yea, he loved the people, all his Saints are in thy hands, and they sat down at thy feet, 
Deut. 33. 3.  every one shall receive of thy words.  
The Psalmist reckons the enjoyment of God's word and ordinances, 
Dicuntur fideles se ad junxisse pedibus Dei, ut accipiant è sermonibus ejus hoc est, in ejus doctrina proficiant, Calv. in loc.  as the greatest mercy which the Jews were blessed with, above any other people, and therefore had more abundant cause to praise God for his great goodness, Psal. 147. 19, 20. He showeth his word unto Jacob, his Statutes, and his judgements unto Israel, he hath not dealt so with any Nation, and as for his judgements they have not known them, praise ye the Lord.  
There are many ('tis to be feared) in the Christian world, that have no serious apprehension of this singular great mercy, but look upon it as an enjoyment that may well enough be spared; Preaching is counted but foolishness, and all the means of grace are thought to be unnecessary and undesirable, yet if it were but well considered, that it is not only a great mercy in it fells (which impenitent sinners will not be persuaded to believe) but also, that this is a blessing which seldom comes alone, for where God sets up the light of his Gospel, he usnally sends peace and plenty, and many other mercies to accompany it, so that, where the means of grace have been most pure and powerful, other outward blessings have been there most plentiful, and abounding; If this consideration (I say) was but once well digested in the hearts of the sons of men, many that heretofore have had low thoughts of the means of grace, might see reason enough to have them in greater estimation, for the time to come. Blessed are your eyes (saith Christ to his Disciples) for they see, 
Mat. 13. 16.  and your ears, for they hear. And, 
Psal. 89. 15.  blessed is the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance.  
2. The Lord gives that sweet and much to be desired mercy of Peace, 
The blessing of peace.  for his people's sake, thus righteousness and peace have often kissed each other, Psa. 85. 10. and 'tis promised, Isa. 45. 13, 14. Great shall be the peace of thy Children.  
When the Prophet Isaiah brought that star●tlig news of the Babylonish captivity, to Hezekiah, the good King comforts himself with this, that the judgement threatened, should not fall upon the Nation in his days, Isa. 39 8. Then said Hezekiah to Isaiah, good is the word of the Lord, which thou hast spoken: He said moreover, for there shall be peace and truth in my days. He firmly believed God upon his word, who had already assured him, 
Isa. 37. 35.  that he would defend this City to save it, for his own sake, and for his Servant David's sake.  
It is reported of Luther, that he was known to pray often, with much earnestness, and fervour of spirit, That so long as he lived, Germany might be quiet and enjoy peace; and when he foresaw a black cloud of judgement hanging over that people, he told some of his Friends, that he would do his best, to keep it from breaking in his days; yea, he believed also that it should not: and he said moreover, when I am gone, let them that come after me look to it.  
I'll conclude this particular, with that precious promise, Isa. 32. 17, 18. And the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.  
Thirdly, The great blessing of Plenty, God gives for his people's sake. 
The Blessing of Plenty.  Thus God blessed Laban for Jacob's sake, Gen. 30. 30. It was little (said Jacob to Laban) which thou hadst before I came, and it is now increased into a multitude, and the Lord hath blessed thee, since my coming.  
Potiphar also prospered greatly, whilst Joseph was with him, Gen. 39 5. And it came to pass from that time, that he made him overseer in his house, and over all that he had, that the Lord blessed the Egyptians for joseph's sake, and the blessing of the Lord was upon all that he had in the house, and in the field. 
Sic propier unum aliquem pium Deus solet benedicere etiam indiguis.  Yea the whole land of Egygt fared the better for joseph's sake, for when there was a Famine over all the face of the earth, there was bread enough, and plenty of corn in Egypt, which by joseph's wise forecast, was laid up in Storehouses against that time.  
Fourthly, Victory over Enemies is another great mercy which the Lord of Hosts often giveth for his servants sake, 
Victory over Enemies.  and by their means.  
What a great conquest did the Heathen Emperor obtain, 
Antoninus philosophus. Euseb. Eccles. hist. l. 5. c. 5.  through the means of the thundering Legion of Christians, who by their fervent prayers prevailed with God to discomfit an huge army, 
Legio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta fuit.  with thundering and lightning.  
And Aurelius, by experience found, that Christians prevailed more with their prayers, than others could do with their arms, for the good of the Empire, and therefore, he desired the Senate, to cease the Persecution, lest the Christians should turn those spiritual weapons against the Empire: So then, 
Eccles. 9 11.  the Race is not to the Swift, nor the Battle to the Strong; But thine (O Lord) is the greatness, and the power, and the glory, and the victory, and the majesty, and in thine hand it is to make great, and to give strength unto all, (thy people, as David acknowledgeth) 1 Chron. 29. 11, 12.  
Lastly, Preservation from ruin and destruction, have the Righteous obtained for a disobedient and stiffnecked people; 
Preservation from ruin and destruction.  A clear proof we have of this, Job 22. 30. 
Non solum ad preces tuas liberabit innocentem (sed quid magis vimirum est) etiam nocentem (puritate manum tuarum) (i. e.) propter preces tuas ex pura manu perfectas. Piscator in loc.  He shall deliver the Island of the Innocent, or (according to the margin) the Innocent shall deliver the Island, and it is delivered by the pureness of thine hands. He shall deliver the Island of the Innocent, in the Hebrew it is, non innocentem, he shall deliver the Island of the guilty (q. d.) a Righteous man that truly fears God, shall be instrumental for the delivering of those (at least from present ruin) who are yet in their sins, and have therefore no such interest with God, to prevail with him, to be thus gracious and merciful unto them.  
Therefore he said, he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, left he should destroy them, Psal. 106. 23. And Isa. 65. 8. Thus saith the Lord, as the new wine is found in the cluster, and one saith, destroy it not, for a blessing is in it: so will I do for my servants sake, that I may not destroy them all.  
For his Elects sake, the Lord in judgement, thinks thoughts of mercy, towards a very vile and sinful people, who cease not to go on in ways of rebellion against him; 
Temperate Deus paenas, ne electas plantas radicitus evellat. Marlorat in loc.  and herein he deals with wicked men, that do but cumber the ground, as if one had resolved to pull up a barren Vineyard, and quite lay it waste, yet should nevertheless refrain in part, because of some choice fruitful Plants that are sound in it.  
If there had but been ten Righteous Persons in Sodom, the Lord promised his servant Abraham, that he would not destroy it for ten sake. 
Gen. 18. 32.  And it is worth our observation, that the Lord never left off granting, till Abraham left off ask mercy, for that people. This may encourage the righteous among us, to continue in prayer, and not to cease pleading with God for mercy to this sinful land of our nativity. Ye that make mention of the Lord, keep not silence; 
Isa. 62. 6. 7.  
Qui memores estis (i. e.) qui predicatis Dominum. Vatabl.  And give him no rest till he establish, and till he make Jerusalem (till he make England) a praise in the earth.  
I have done with the two first Heads for confirmation.  
In the next place, If we consider those wasting judgements, 
Consider the wasting judgements which follow after the removal of the Godly.  which (after the removal of the righteous) like a swift torrent, have broken in upon the ungodly, the truth of the Proposition, will yet be more fully manifested.  
No sooner was Noah got into the Ark, 
Gen. 7. 11.  but God sent such a deluge of water, as swept away the wicked Inhabitants of the earth; The floodgates of heaven are set open, and the fountain of the great depths broken up, and unavoidable destruction rusheth in, upon the sinners of the old world.  
In the very same day that Lot set soot out of Sodom, came such a storm of fire and brimstone upon those Cities, that in a few hours entombed them in their own ashes, and left them as standing monuments of the Lords wrathful indignation, upon ungodly wretches, to the end of the world.  
Not long after good King Josiah was taken away, the Kingdom of Judah tumbled down apace, the people of the Land was carried into captivity, and all went to wrack with them; thus the Lord in mercy, many times takes away the righteous from the evil to come; 
Isa. 71. 1.  he doth with them, as men are wont to do with their corn in the field, when it is catching weather, they are careful to get it into their barns, before the rain fall; so God took away Josiah before the dismal destruction of that people, as he had promised, 2 King. 22. 19, 20.  
When the Righteous had left Jerusalem, and were gone to Pella▪ as they had been warned of God, the City is presently taken and as great wrath is poured forth upon that people, as ever was upon any Nation in the world besides, nay none like unto it, according to the prognostic of our blessed Saviour, Mat. 24. 21. So that they might justly take up the like complaint with their forefathers in their Babylonish captivity, and a more bitter lamentation (if they could find words to express● it) then that we read of, Lam. 1. 12. Is it nothing to you, all ye that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger.  
Methuselah the longest-lived Patriarch, died the year before the Flood; St. Austin was taken away by death immediately before Hippo was sacked by the Vandals; and the death of St. Ambrose, was the forerunner of the ruin of Italy. I have somewhere read an observation of Luther, that all the Apostles died, before the destruction of Jerusalem, except John; and Luther himself died a little before the wars began in Germany.  
It bodes no good to a State, when God picks such choice, principal Plants out of it; Surely this speaks the Lord's intention to take away the hedge of his Vineyard, and to lay it waste. It was a sign that Samson meant, to pull down the house on the Philistines heads, when he attempted to stir the Pillars; and when God takes away the Pillars and Supporters of a Nation, certainly he intends it no good; 'tis greatly to be feared, that he is already come out of his place, 
Isa. 26. 21.  to punish the Inhabitants of the Earth for their Iniquity.  
Thus I have given in the proof of the Proposition by some argumentative considerations, which being twisted together, will make a strong cord, sufficient to draw any that have staggered in the belief of this particular, to a firm persuasion of the great use and furtherance of Righteousness, for the exaltation of a Nation.  
But it may now be quaeryed, 
Quaer.  where is that Righteousness to be found, that exalteth a Nation, or who is to be accounted Righteous? For there be many that are mere pretenders to Righteousness, and Oh! who but they are the people of God, because they are of this, or the other Persuasion, and yet they are very Hypocrites, a Generation of Dissemblers, Enemies to the State, that will live quietly no where.  
This is the censure many give the Professors of Religion, 
Answ.  and those who are of that temper, deservedly incur a severe censure. As for such, I heartily wish their Vizards were plucked off, 
Petulantissimae est insaniae, paucorum malorum odio, in bonos owns debaccba●i.  that they might appear in their own colours: But let us take heed of missing the right mark, by taking a wrong aim, of censuring those for Hypocrites, whom the Lord knows to be Righteous; For by passing wrong judgement, we may condemn the Generation of God's Children.  
When I speak in the deserved praise of Righteousness, and in the just commendation of the Righteous, I am no Advocate for Faction, Sides and Parties, who seek their own ends, and are Enemies to the peace of the Gospel, But I plead for such as fear God, and honour the King. That man's Piety may be much suspected, 
If the Romans did so highly value the word Quirites, much more should we value the word Christian?  who spends his Zeal in crying up a Party: The good old name of Christian, let us honour and preserve; but for other names, that tend to the dividing way, let them be for ever buried in oblivion, let them not be so much as once named among Christians.  
It was a notable saying of a very Reverend Bishop, Damnentur ad imum usque barathrum, 
Bp. Hall pax terris.  illa nominum opprobria, Lutheranorum, Calvinianorum, etc. quae fidei ejusdem professoribus vulgo objectari solent. Let those names of Lutherans, Calvinists, etc. (which are objected by way of reproach and scorn, to the professors of the same faith) be sent back to the lowest hell from whence they came.  
The great fundamental Articles of Faith, believingly meditated on, breed good blood and spirits, but most of the controversies that have been so eagerly agitated among us, do but fill the heads of men with an airy kind of Religion, which prepares their hearts for infidelity and downright Atheism. This is a sad truth, well known to all considering persons: Since our late unhappy Divisions, Atheism hath so wonderfully increased and abounded in all places, that we may justly fear (as holy Mr. Greenham once did) this Nation to be in greater danger, of being destroyed by Atheism, then by Popery: God deliver us from both.  
But to give a direct Answer to the Quaery; there are several peculiar Characters of a righteous man, which time will not now permit me to insist on; I shall therefore set him before you, with that Scripture badge and cognizance, which St. John hath put upon him, 1 Epist. 3. 7. He that doth righteousness, is righteous; he that doth righteousness, not in a legal sense, (there is no such man to be found upon the face of the earth) but in an Evangelical sense, and thus he that sincerely endeavours, 
Acts 24. 16.  always to keep a conscience void of offence, 
1 Tim. 2. 2.  toward God and toward man; that leads a quiet and peaceable life, in all godliness and honesty; He that is careful to observe all things which the Lord hath commanded in both Tables; this is the person to whom righteousness may be rightly ascribed. But as for those, that are intoxicated with errors, will be drunk with wine and strong drink, who profane the Sabbath, swear, curse, and blaspheme the holy and tremendous name of God, that turn aside the needy from judgement, and take away the right from the poor, that go beyond, or defraud their brethren in any matter, or that live in the practice of any abominable transgression, they have no lot nor portion in the former part of my Text, (they have not the honour of being instrumental for the exaltation of a Nation) till God give them repentance; they may take their share of the latter, viz. of that reproach, which by their sins, they bring upon a people; of which I am now to speak.— But sin is a reproach to any people.  
There be divers readings of these words, 
Vid. Buxtorf. Bibl. Polyglot. Pietas nati●num vel in Deum, vel in homines est peccatum, quia omnis illorum pietas in Idola est. Mercerus in loc.  which need not give us any trouble to reconcile them, seeing they speak the same sense with our English Bibles: Only the Hebrew word [Chesed] which is here rendered a reproach, hath a double signification, and the one is contrary to the other, as Sacer in Latin, which signifieth both holy and cursed; thus the word that is here rendered probrum, signifies also pietas; 
Pietatem cum significat [Chesed] non vulgar sed praeclaram, insignem & excellentem pietatem significat; Ita quoque quando in malam partem accipitur non vulgarem impietatem & scelus significat, sed insigne & inorme. Vid. Paul. Fag. in Levit. 20. 17.  hence some have translated this latter part of my Text, At piet as populorum est peccatum, (q. d.) the Religion and Piety of Nations (that know not God) is sin; which is chiefly to be understood of their Idol-worship, and indeed, all their most moral performances are but splendida peccata, shining abominations, in the sight of the living and true God.  
This is the first and genuine signification of the Hebrew word [Chesed] it signifies properly, pietas, misericordia, benignitas, but then, per Antiphrafin it is also translated, impietas, crudelitas, probrum: And when it is translated piety, it is not to be understood of any ordinary, common, and low degree of holiness, but of extraordinary, excellent, raised grace; so when it is taken for the contrary, (as here it is in the judgement of the most and best Expositors I have met with) it imports not a little crime, or some small offence, but that which is most notorious and highly provoking, as Paulus Fagius hath observed, from Levit. 20. 17.  
And Mercer reads the word in that place, abominatio, or res nefanda, an horrid wickedness, a thing not to be mentioned, much less to be practised: Thus we are to understand it in the Text, viz. that sin (especially that capital crying sin of Injustice, which is here chiefly pointed at) is a very great and heinous reproach, and an high provocation to the pure eyes of the holy God; The Lord trieth the righteous, 
Psal. 11. 5.  but the wicked and him that loveth violence, his soul hateth: And better it is to have all the world to hate us, than God to hate us.  
So now then, the beauty and benefit of Righteousness, will yet appear more amiable and desirable, by discovering to you the deformity and danger of sin; 
Contraria juxta se posita magis illucenscunt.  for as Logicians observe, Contraries do mutually illustrate each other; so 'tis here.  
Righteousness exalteth, lifts up a Nation on high, and makes it happy; but sin, 
Zech. 5. 8.  like a talon of lead in the Ephah, sinks it down and makes it miserable; They were brought low for their iniquity, Psal. 106. 43. Righteousness is the defence of a Nation; Sin leaves a people naked, and exposeth them to scorn and ruin: 
Psal. 147. 6.  Righteousness is as a strong wall, or well staked hedge about a people; Sin is as a bowing wall or tottering fence: 
Psal. 62. 3.  Righteousness and Holiness are the Pillars of a Nation, that support and bear it up, and keep it from falling: 
Job 1. 9  Sin is like that great wind from the Wilderness, that smites the four corners of the house, and makes it to tumble upon the heads of those that are within it; The house of the wicked shall be overthrown, but the tabernacle of the righteous shall flourish, Prov. 14. 11.  
Again, for the sake of righteous ones, the Lord bestows (as you have already heard) those great blessings of Truth, Peace, Plenty, Victory over enemies, and preservation from ruin and destruction, upon a Nation; these and many more are the sweet fruits of righteousness. But now all manner of destructive evils, as famine of Bread, and famine of the Word, Wars, cruel bondage, Pestilence, Fire, dishonour and reproach, are the cursed products of sin, the bitter effects of those works of the flesh, which the Apostle speaks of, Gal. 5. 19, 20, 21. Thus is sin a reproach to any people.  
Sin is that, 
Accepit varias clades, incidit in gravissimas calamitates. Drus.  which makes Kingdoms desolate, and bereaves them of all their power, greatness, and renown; When Ephraim spoke trembling, he exalted himself in Israel; 
Exitio addictus. Grotius.  but when he offended in Baal, he died, Host 13. 1.  
It is sin that hath divested and disrobed many flourishing Nations of their excellency and glory, that hath made them become a curse, 
Jer. 25. 9  and an astonishment, an hissing and perpetual desolation; sin hath unjointed and broken asunder the confederacies, and societies of all creatures; It is the great makebate in the world, the cause of all that Ataxy and Disorder, of that Stubborness and Rebellion, of those Errors and Divisions, of those Fightings, Brawling and Vexatious Lawsuits, 
1 Cor. 3. 3.  which are to be found in Church and State: 
James 4. 1.  all these Evils, and abundance more (which I cannot now stand to mention) are the mischievous consequences of sin.  
I have done with the Illustration of the Text, 
Applic.  let us now see what Use is to be made of it; and having endeavoured to give a light to the Text by Explication, I shall now proceed to the life of a Sermon, which is the Application.  
First then, 
Use 1.  Hence we may be Informed, 
For Information.  who are the best, and who are the worst Members of a State, who are the most profitable, and who are the most injurious, to the Nation in which they live. Unrighteous ones cry out against the Righteous, when as they themselves do the most mischief, as the good Prophet justly retorted the crimination upon Ahab himself, 1 Kings 18. 17, 18. One Sinner (saith Solomon) destroyeth much good; how much more than a rabble of Rebellious Sinners, who are continually provoking the great God to anger, 
Eccles▪ 9 ult.  with their crying sins, and with their cursed abominations?  
They, and they only that fear God, will honour the King, in a Scripture sense. The Righteous man is the best Instrument, for the 〈◊〉 of a Nation, however he is spoken against by the ungodly, for (as one saith truly of him) Christianys inimicus nemini, multo minus Imperatori: A true Christian is an enemy to no man, such less to the King: He obeys for Conscience sake, and from a principle of the fear of God (who requires a subjection to the higher powers) he is subject and obedient; He submits to every ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governors, as unto them that are sent by him, 
1 Per. 2. 13, 14.  for the punishment of evil doers, and for the praise of them that do well; for so is the will of God, that with well doing he may put to silence the ignorance of foolish men.  
They whose hearts the Lord had touched, joined themselves with Saul, 
Hic videmus eos qui Sauli honorem exhibere noluerunt, & tributum vel munus recusarunt. à Spiritu Sancto notari; ac filios Behal (i e.) nequam & improbos ac nebulones vocari. Calv. in loc.  (when he was anointed King) but the children of Belial despised him, 1 Sam. 10. 26, 27.  
It is no wonder (said our late great and gracious King) if men not fearing God, should not honour their King, they will easily contemn such shadows of God, who reverence not that supreme and adorable Majesty, in comparison of whom, all the glory of men and Angels is but obscurity.  
An unrighteous man can never be a good Subject, and profitable member for promoting the Weal public: For,  
1. If he be profane, he will do the King more disservice by his lawless practices, than ever he can do him service, from those loyal principles, which he is a great pretender to: Or,  
2ly. If he be Factious, he will strike at Magistracy under the cloak of Piety, and that Rebellion may not appear barefaced, he will mask it with Religion: Or,  
3ly. If he be covetous, and in some public employment, and Office of Trust, he will be sure to drive on his own Interest, without any regard to the honour of the King, or profit of the Kingdom; Covetousness (which is the root of all evil) 
1 Tim. 6. 10.  makes the Courts of Judicature, magna latrocinia, places of great Robbery, as St. Austin speaks.  
The next Use is for Exhortation; 
Use 2. For Exhortation.  and here let us all be exhorted and persuaded, (and O! that God himself would effectually persuade us, by the power of his blessed Spirit) to love righteousness, and to hate all manner of unrighteousness, to have no fellowship with the unfruitful works of darkness, 
Eph. 5. 11.  but rather to reprove them: To follow that which is good, and nor that which is evil. 
3 Ep. John 11.  He that doth good, is of God: but he that doth evil, hath not seen God.  
This is a duty that nearly concerns all men, 
The French have a Proverb, He that hath no money in his purse, let him have Honey in his mouth.  both high and low, rich and poor: There's none so poor, but he may contribute something toward the welfare and happiness of the Kingdom; he is to lift and list again, by his prayers and tears, for the Exaltation of it; and these are powerful means, which will wonderfully prevail with God, for the obtaining of mercy, and finding grace to help, 
Heb. 4. ult. ●  in time of need.  
This poor sinful Nation (through the goodness of God, for his Servants sake) hath for many years past, been miraculously preserved, as the Bush in the midst of burnings: After many wasting Judgements inflicted on us, by Sword, Pestilence, 
Exod. 3. 2.  and Burnings, the Lord hath not (blessed be his great name) broken us from being a people, for he yet waits to be gracious to us: But when we consider the result of former deliverances, is to commit greater abominations still, may we not justly fear, that God hath a farther controversy with this Land, even such an one, as shall make it to mourn once more, and lay us lower, than ever we have been cast down under former pressures?  
We may be secure, but we can never be safe, while we go on in our sins, neglecting to offer the sacrifices of righteousness, 
Psal. 4. 5.  and to put our trust in the Lord.  
What though Judgements have left us in a great measure, if we have not left our sins, these will cause us to pass under the rod again, and will certainly make us more miserable: For the hand of the Lord shall find out all his enemies, 
Ezek. 20. 37.  his right hand shall find out those that hate him. 
Psal. 21. 8.   
Come forth then, ye righteous ones, and with one shoulder, endeavour the supportation of a tottering Nation: Oh! labour to heal the breaches thereof, for it shaketh; Stand before the Lord, 
Jer. 18. 20.  to speak good for us, and to turn away his wrath from us, as the good Prophet did for a very wicked and ungrateful people, Jer. 18. 20.  
Sin hath made many a wide gap, for Divine vengeance to enter in, and to lay us waste; Oh! bring righteousness along with you, to make up the hedge, to repair our ruives.  
And first of all, I humbly crave leave, 
The Ehortation branched. 1. To Judges.  to direct this Exhortation to you (my Lords) who are to sit in Judgement. You very well know, that the place of Justice is an hallowed place, and therefore is to be preserved from Scandal and Corruption, no unrighteousness should come there, if it do, it will make strange work, and horrible confusion, like Elements, when they are out of their proper places.  
Injustice in Judges, idleness in Ministers, unfaithfulness in Stewards, 
Peccatum majus, ubi specialis repugnaniia inter peccantem & peccatum.  and impiety in Professors, are exceeding loath some and abominable transgressions; I pray God the guilt of none of these sins may cleave to our souls.  
I beseech you (my Lords) put forth your helping hands, for the rolling away of our reproach. You are called the Shields of the Earth, be pleased to use your best care and diligence, to safeguard and defend us from those that rise up against us, that the wicked may not prevail, 
Psal. 74. 10.  nor the enemies of God any longer blaspheme his name.  
You are called Fathers, this minds you of encouraging and praising those that do well, and of the just severity you are to show (yet in love, that mercy may be in the heart, when justice is in the hand) against the stubborn and disobedient. You are also termed Gods and Saviour's, the Lord hath honoured you with his own Name and Titles, 
Psal. 82. 1.  and hath put some beams of his Authority upon you, let this high dignity, oblige you to the frequent exercise of Righteousness and Judgement, in imitating of your great Exemplar, For the Righteous Lord loveth Righteousness: 
Psal. 11. 7●  his countenance doth behold the upright.  
You are in a double capacity of doing us good, vis. as Christians. and as Magistrates; and you have a twofold Rule to walk by, 
Vid Polani ● Syntag. 2239. 2240.  the Law of God, and the established Laws of the Land; you are to consult both, and first of all, let the Law of God be your Counsellor, your chiefest care should be for Religion; 
Praep●ster a sunt leges, quae neglecto Det jure tantum hominibus consulunt. Calv. Instit. l. 4. c. 20.  for those Laws are preposterous, which neglecting the right of God, do provide only for men (as learned Calvin hath well observed.) What an honour and glory will it be (my Lords) to those venerable hoary hoary heads of yours, 
Prov. 16. 31.  if they be found in a way of Righteousness? God grant they may. Be instructed therefore ye Judges of the Earth: to serve the Lord with fear, 
Psal. 2. 10, 11.  in the concernments of his Church, and your King and Country with saithfulness in State affairs.  
Secondly, I would commend Righteousness to you, 
2. To the Justises of the Peace.  our honourable and worshipful Justices, as a very choice Friend and Companion, which will be hughly advantageous unto you, and in you, to us, and will get you more honour in the Country, than moroseness, passion, or partiality can do; Be pleased therefore to think Righteousness worthy of your acquaintance, as that which will exalt you, and the Nation also, but Sin will be a reproach unto both.  
Thirdly, 
3. To Lawyers.  If Lawyers would be persuaded, to observe this Rule of Righteousness, and to do to others, as they themselves would be done by, they should find more comfort in being just and honest, then in being politic and subtle; and the Fees they receive in the defence of Truth, will do them more good, then then times as much, in making a bad Cause seem good, and a good Cause seem bad: It was a wicked saying of a prosane spirited man, He that will not venture his body, 
Nevissan a Lawyer.  shall never be a stout man, and be that will not venture his soul, shall never be rich. Surely the wretched sinner would find this a desperate venture, when he came to thrust his head into the other world: 
Peou. 11. 4.  For Riches profit not in the day of wrath, but Righteousness delivereth from death.  
Fourthly, 
4. To the Grand Inquest.  As for you that are to be of the Grand Inquest, or of any other Jury, or shall be brought in as Witness in any Cause; Remember (I pray you) that you are to Swear in Truth, in Judgement and in Righteousness, 
Jer 4. 2.  and so to proceed according to your Oath. (1.) You Swear in Truth, and therefore whatsoever is affirmed or denied by you, must truly, and for a certainty be affirmed or denied: You are to Swear (such is the form of the Oath) the Truth, the whole Truth, 
Veritas haud dubiè hic accipitur prointegritate cordis. Cal. in loc.  and nothing but the Truth. (2.) You Swear in Judgement (i. e.) well weighing, and advisedly considering, what it is you are to Swear, and who it is by whom you are to Swear, not taking an Oath hand over head, vainly and rashly, but so as you may have comfort in performing that great Duty aright, in making known the Truth, and putting an end to some great doubt and controversy. (3.) You are to Swear in Righteousness, (q. d.) there must be a just cause of your Swearing, and that which is agreeable to the will of God: And be sure you conceal nothing, which your Oath obligeth you to make known, lest you bring upon you the flying roll of curses threatened Zech. 5. 4.  
I have read a notable passage of a mere moral man, which is very well worth your imitation; This person being desired by a Friend to testify a Lie, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he was to avouch by an Oath, he returned this serious answer; I am your Friend (saith he) to the Altar, i. e. as far as Conscience, Religion, and honesty will permit, but no farther.  
Fifthly, 
5. To Ministers  In the last place, let us be exhorted (Fathers and Brethren) who are Ministers of the Gospel, and Preachers of Righteousness, to practise righteousness, as well as preach it, to be Ensamples to our Flocks, and not only to show them the way, but also to walk before them in it; that when the chief Shepherd shall appear, 
1 Pet. 5. 4.  we may receive a crown of glory that fadeth not away.  
Thus we have all of us our duty laid down before us, 
1. Mot. Righteousness is most congruous to our Profession. Christianus in peccato vivens, & concupiscentiis suis inserviens, horrendum spectrum, imo monstrum censetur coram Dio. vid. Daven. in Col. p. 206.  let us now be persuaded to take it up, and to put it into speedy practice: And for this end, we may consider these following Motives.  
1. Righteousness is most congruous and suitable to our Profession: What a Christian? and an unrighteous man? A Christian? and a proud man? A Christian? and a Drunkard? A Christian? and a common Swearer? A Christian? and an Atheist? What a reproachful thing is this? If sin be a reproach to any people, much more to a Christian people.  
It is better to be a just Heathen, than an unrighteous Christian; a sober Heathen, than a drunken Christian; a chaste Heathen, than an unclean Christian. 'Twould be better posterity should never know such persons lived in the world, then to know us by such reproachful names. Virtutis stragulam pudefacis, Thou puttest honesty to open shame, said Diogenes to Antipater, who being exceeding vicious, wore a white cloak, the emblem of innocency.  
It was a great reproach to the Jew, 
Non credam jures Verpe per Anchialum. Martial.  when an Heathen told him, that he would not believe him, though he swore, As God shall help me: And St. Paul tells those of the Circumcision, 
Rom. 2. 24.  that the name of God was blasphemed among the Gentiles, by that unagreeableness that was betwixt their practice, and their Law. So now it may be said of us, that the name of Christ is blasphemed among the Turks and Heathens, 
Quomodo bonus est magister cujus tam males videmus esse discipulos? Salu. l. 4. p. 149  by the vile and scandalous lives of us, who call ourselves Christians, and particularly in this sin of injustice; for shame, let us at last endeavour, to wipe off this reproach from our Profession, 
Vid. Whole Duty of Man, p. 237.  by leaving these practices, that do so much offend God, and all good men.  
2. The welfare and happiness of the Nation, 
2. Mot. The welfare of a Nation depends on righteousness.  very much depends upon our being righteous: So long as the people of Israel had just Judges, and righteous Kings to rule over them, all things went well with them, as it is said of Judah, 2 Chron. 11. 12. But when they forsook their God, and cast his Laws behind their backs, they became a scorn, and a derision, to all that were round about them, 
●lorenlissima Lacedaemoniorum respub. quae legum severitate creverat, mox ad ruinam inclinare capit, ubi atrocissimas subditorum injurias Ephori surdis auribus neglexerunt. Plutarch.  and though they were Gods own heritage, yet did he give them to reproach, and the Heathen ruled over them.  
The Lacedæmonians flourished mightily, till their Ephori were deaf to the cries of the oppressed, and suffered Justice to fall in the Streets, neglecting to punish notorious crimes; and then that State in a short time dwindled to nothing.  
So I might instance in Rome, and other famous Empires and Kingdoms in the world, whilst they followed but the shadow of justice (for theirs was no better, 
Vera justitia non est, nisi in ea repub. cujus conditor, rectorque Christus est. Aug. de Civit. Dei.  having no true knowledge of God) they prospered, and became formidable; but as the people decayed in morality and good manners, so the Kingdoms decayed in their might and greatness.  
3. 
3. Mot. Our particular happiness depends on righteousness.  Our own particular happiness lies this way, viz. in the way of righteousness; Prov. 12. 28. In the way of righteousness is life, and in the path way thereof, there is no death: If any think of going to heaven some other way, and not in the way of righteousness, I shall say to that man, 
Scalam erigito, & solus ascendito.  as Constantine said to Acesius the Novatian Heretic, Erect thee a Ladder, and go up alone by thyself.  
4. 
4. Mot. All things are known to God. Heb. 4. 13.  All things are naked and opened unto the eyes of him with whom we have to do: Let us consider this also; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we may hide our actions from men, but we can never hide them from the allseeing eye of God; 
Psal. 139. 12.  For the darkness and the light are both alike to him; 
Prov. 15. 3.  His eyes are in every place, beholding the evil, 
Jer. 16. 17.  and the good.  
If judgement at any time should be prevertrd a false Oath taken, and wrong evidence brought in, 
Prov. 11. 11.  the holy God seeth and takes notice of it, and for all these things will he bring sinners into Judgement. 
Eccles. 11. 9   
5. Lastly, 
5. Mot. We must die, and come to judgement.  We must die and come to judgement, The time is coming when we must all appear before the Judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, 
Veniet, veniet dies▪ quando malè judicata rejudicabit Deus.  whether it be good or bad, 1 Cor. 5. 10, 11. Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Mal. 3. 18.  
Now for a close of all; 
The Conclusion.  As we would preserve the reputation, and honour of our Christian Religigion; As we desire the exaltation and happiness of this Nation, and would have it a quiet Habitation; As we love our own souls, and hope for eternal Salvation; As we fear to sin against an holy and just God, who is acquainted with all our ways; As we desire comfort in a dying hour, at the day of judgement, and to all eternity: Let us be persuaded to walk by the Rule of Righteousness, to deal justly, and honestly with all persons; 
Mat. 5. 16.  to let our light so shine before men, that they may see our good works, and glorify our Father which is in Heaven.  
Then shall glory dwell in our land, 
Psal. 85. 9, 10.  mercy and truth shall meet together, righteousness and peace shall kiss each other.  
And this shall be our rejoicing, 
2 Cor. 1. 12.  the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.  
FINIS.