A SERMON Preached at the ASSIZES HELD AT CHELMSFORD IN THE County of Essex. September 2d. 1691.  
Before the Honourable Sir WILLIAM DOLBEN, Knight, one of the JUSTICES of the Court of KING'S BENCH.  
By STEPHEN THORNTON, Rector of Ludsdown in Kent.  
LONDON: Printed for Samuel Smith, at the Prince's Arms in St. Paul's Churchyard. 1691.   

To the Honourable Coll. John Cook, High Sheriff for the County of Essex.  
SIR,  
I Can have easily sat down contented with the good Reception this Performance found upon the place; nor am I ignorant how impolitic it is to push on too far upon the Flatteries of an happy beginning; but as your Commands alone drew me from my private Station, so they have prevaled with me to be yet more Public. If any thing prove worthy of blame in this Attempt, you must be pleased to be in a great measure answerable for it, with those other Gentlemen who would not be denied, and indeed whose Kindnesses have merited this and a greater Obedience.  
I confess it is something uneasy to think of being exposed to the Censures of Men, which are not commonly so fair as they should be. But let them be what they will, I ought to gratify you at some hazard; and for once will try the Ingenuity of the World, in hope that what is here said may benefit some part of it.  
Not being conversant in Modern Writings, perhaps I have said nothing here but what some others have said better before me. If any know where, they have my leave to repair thither, and my Prayers for a Blessing upon their Applications. I would not willingly be accessary to any man's loss of time and disappointment. But I hope they will allow me a Province among those of lesser Reading and Attainments. And I assure you, Sir, there are those in the World to whom the things here spoken are new, and some of them such as pretend to converse and talk of Books, and from whom one might expect other things. Writing would be at a stand, were every one bound to produce something perfectly new, the Actions of the World being little else but a series of Repetitions.  
I never had the Vanity to think of pleasing all Men; on the contrary, I certainly reckon upon it that I shall displease some. Perhaps too the fault will be on their side, which I pray God to forgive them. If any shall desire to triumph in my Infirmities, I shall prevent them in the honour of the Discovery, being always ready to make a large confession of them. But if an honest Intention may make amends, let them know that I am a great lover of Mankind, and when I please them least, I desire to do them good. God grant this Performance may attain that end, and I have mine.  
That those who are skilled in Critics may not think themselves neglected, I will excuse one thing to them. Perhaps some things may seem to be brought into this Discourse impertinently. It may be necessary therefore to tell them, That my Text was not only those few words of the Prophet prefixed to the Sermon, but the temper of the World as it fell under my Observation. And if they think I ought not to have accommodated my thoughts to it, it may be sufficient to tell them, that I am of another mind, and if in an Error, not past all hopes of being made sensible of it.  
Sir, I beg your Pardon if I have done you any dishonour in this Dedication, and shall take this Occasion publicly to acknowledge my Obligation to yourself and Relations, to whom I own the Opportunities which I have of serving the Church of God. That you may continue  in the love which I know you have to our established Church, and your largeness of Soul towards all good Christians; That you may still become your Honourable Station, and find returns of all in this and another World, is the hearty Prayer of,  
SIR, Your Most Humble and Most Obliged Servant, STEPHEN THORNTON.   
AMOS V.XU. 
Hate the evil, and love the good, and establish Judgement in the gate: it may be that the Lord God of Hosts will be gracious unto the Remnant of Joseph.  
BY the Complaints that make so considerable a part of this Prophecy we understand, That the Kingdom of the Ten Tribes was at this time fallen into great Corruptions of Religion and Civil Justice. For as if it had been but a light thing to walk in the ways of Jeroboam the Son of Nebat, who had taught them to sin, they had multiplied their Impieties, and made the Abominations of Gilgal and Beersheba as Famous as those of Dan and Bethel, ver. 5. The bitterness of their Judgement, their Exactions upon the Poor, the Affliction of the Righteous, and taking Bribes, make up the rest of their Character in this Chapter, to such a suspension of Justice, that it was become a prudent thing to keep silence, ver. 13. rather than to be wasted with delays, to dissemble an Injury, rather than suffer a greater in form of Law.  
All then seem to be silent but their sins, and the Prophet, who discharges his Office at that rate, that the Land was not able to bear his words, Chap. 7.10. Indeed the Land was not in case to bear much searching, and the poor Man found by his Reception, that he had not much changed his Employment, when the Lord took him from among the Herdsmen to make him a Prophet, ver. 14. but had now as senseless Creatures to deal with as those he had fed in the Fields of Tekoa. Yet no fear of disturbing the Land, which desired to be left in a quiet Apostasy, nor any construction of disrespect to the King's Court and Chappel, ver. 13. can make him suppress a Divine Message, but he fills them with Reproofs, Lamentations, and Warnings of approaching Judgement, and sometimes clears up into a milder Exhortation with Propositions of Mercy; of which latter sort is the Text now under consideration, Hate the evil, and love the good, etc.  
These words, Hate the evil, and love the good, are in themselves of a large signification, but compared with the 6th. and 14th. Verses, and the occasion of the Discourse, they seem capable of this limited sense, viz. Be Religious. To establish Judgement in the Gate, is to administer Public Justice, which in those Times and Countries was done at the Gates of Cities. By Joseph he understands the Ten Tribes, which it seems the Syrian Wars and other Calamities had now reduced to a Remnant. And the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be, imports no distrust of God's Mercy (for never any one so persuades Repentance), but is an artificial propounding of a Difficulty, to heighten and warm their Applications.  
I shall enlarge the sense of the Prophet into this general Proposition; That beside the common Obligations to Religion and Justice, there is that of the greatest Interest we have in the World, viz. The Establishment of a Nation in the favour of God, and securing the Public Happiness.  
I begin with Religion, and shall first consider the common Obligations to it; then that of National Interest; and lastly, a Modern Prejudice against it.  
First, Common Obligations to Religion are,  
1. It's Authority. This is that short way of Satisfaction so much in esteem with some of the Philosophers, who saved themselves the labour of Reasoning by the Authority of their Masters. And what is this setting up Men for Gods, but worshipping Error and Impertinence? But if the Authority be truly Divine, itself is the highest Reason. Now that the Religion which we profess has such an Authority, was demonstrated by those Persons who were entrusted with the propagation of it in the World, not by the pretence of secret Conferences with Nymphs, or resort to far distant Oracles (as in the known Stories of Numa and Lycurgus), but by the active Presence of a Divine Power with them in their Ministry, and by a Conduct that might clear their Sincerity to Mankind. It would be too much to send those that deny this so many Ages backward (they are commonly too weak and lazy to travel so far after an Argument); let them then but look about them at the Progress that this Religion has made in the World, and give a tolerable account how all this could come to pass without such a Divine Power. None speak more of the dulness and unpoliteness of the Apostles than they. With what a spiteful sort of satisfaction are the Characters of the same Virtue in Seneca admired, in St. Paul blasphemed? How have some Heathen Writers in their judgement for fineness of Wit and Expression outdone the Teachers of Christianity? Cast into this Account all the Contempts the Corinthians treated their Apostle with (though the most learned of them all,) his presence weak, (perhaps homo tricubitalis) his speech contemptible, without any graces of Oratory, 2 Cor. 10.10. Allow all their little Witticisms upon the Apostles mean Accomplishments and way of Life. And what does all this come to, but that it proves them assisted with a Divine Power? 'Tis true, Tully and Seneca, etc. spoke fine things concerning Virtue and Felicity, but who ever heard of their Conversions in the World? A Fisherman, under the prejudice of Drunkenness, with a plain inartificial speech, brings in 3000 Souls, Acts 2. A Tentmaker ventures to Preach at Athens, the Seat of Learning; and the Mechanic finds Proselytes among the Philosophers, Acts 17. Look into the present state of the World, and wherever there is Learning and Civility, the Writings of these Men are kept, are reverenced, are consulted as Oracles. Never was Philosophy, Wit, all Science so far advanced; and yet the wisest and most accomplished of the Age grow old in studying these Apostles, nor has all Tully so much Comment as one Paragraph of the Tentmaker. It will be hard to persuade any considering Man, that all this could proceed from Men of their Figure without the help of a Divine Power. St. Paul acknowledges that this treasure was put into earthen vessels, and makes advantage of it in favour of the Gospel, that the excellency of the power might be of God, and not of men, 2 Cor. 4.7. We must then confess a Miracle on one hand; for either those attributed to the Apostles are true, or else the success of Christianity will itself be the greatest Miracle that ever was in the World. And take which side you will, it proves the Divine Authority of our Religion.  
2. The Nature of the things it propounds, which are of the greatest Consequence to us imaginable. The highest Enquiry of our Life is after Blessedness, 

De Finib. l. 5.— id esse in bonis ultimum secundùm naturam vivere.— Ex hominis naturâ undique perfectâ, etc.  
— Omnes sapientes esse beatos, sed tamen fieri posse ut sit alius alio beatior.   and this Christian Philosophy kindly offers us her Hand in the Search. Cicero (whom I mention for a Pattern) has a whole Treatise of Beatitude, wherein beside some Learning in sorting the Opinions of the Ancients, we find little of any thing positively asserted, but That our supreme Good is to live according to perfect Nature, and that all Wise Men are happy, but in several degrees. This goes a good way toward a Confession that Beatitude is to be expected in some other state. But indeed herein was the weakness of that Philosophy, that it still left Men upon the Confines of Felicity.  
But a moderate Proficient in revealed Religion knows more than a whole Age of Philosophers. From what cause proceed the Miseries that vex and embitter Humane Life, what allays may be given to them here, what Corrections of Nature, what approaches to be made to the Divine and Original Life; That our Souls are immortal, and shall subsist in another state, wherein they shall better know what belongs to Felicity; What Manifestations the Supreme Being has made of himself and his Love to the World, how to understand and submit to his Providences, and make use of all the parts of Life; what hope we have of Mercy, and what assistance of a Divine Grace; by what Duties we may please and enjoy our Creator; these are Propositions of our Religion. And how worthy are these to employ our most serious Considerations? It is only in such that our Minds are matched with an Object. What was Heavenly in them expires while they mingle too freely with the Dust. Let our thoughts then arise and soar to the utmost reaches of our Nature, and let us distinguish ourselves from the Brutes, leaving them their own Enjoyments. Nothing but Religion can sufficiently vindicate us from being part of the Herd.  
3. It's Reasonableness. This joined to its Authority is wonderfully obliging, without which that might seem Tyranny over the Soul; but this brings the engagement of Love. Now Religion is Rational as to Points of Faith. That God is, is as certain as that there is a World, as that there is a Cause which itself is not also the Effect of something else. He that knows his own frame, finds a great many steps of a Divine Wisdom that has been there. Reason itself is one of the greatest Wonders, and its own Argument of a God. The great thoughts of a Soul show a great Original, and it can conceive no less of its Powers, but that there is a Being who has them in perfection. Itself is a little Deity governing its own World, which must needs facilitate the belief of something parallel in the Universe.  
And as it is evident from Reason that God is, so that He is a rewarder of them that diligently seek him, Heb 11.6. and consequently that there is a future state. And though we were not agreed upon Revelation as to the necessity of a Redeemer, it would be no irrational Belief. We can't but confess the Debt of a perfect Obedience to our Creator, and yet all find a strange Iniquity in their Natures (which God placed not there, and therefore is not bound to make allowances for) which stains the best Life and the clearest Duties. The Sacrifices of all Nations have been a kind of Confession that this needed Blood. And indeed if on one hand we consider Sin in all its horrors, and on the other the Purity and Justice of God, we may as soon bring Antipathies together as God and Man without a Mediator. The Afflictions of this Life, were they evenly distributed, would be far from clearing our Accounts with Divine Justice; but indeed they are not so, therefore cannot be relied upon as Satisfactions. And whatever some may think of the virtues of a true Repentance, come to matter of Fact, and there is none so true, but, if it stand alone, itself is a thing to be repent of, needs a Sacrifice, and leads to a Redeemer.  
The other parts of Faith, which are a train of Propositions from these two, There is one God, and One Mediator between God and Man, 1 Tim. 2.5. will be Rational because they are so. And I know not why we should be afraid of that way of speaking, That the Mysteries of this Religion are rational too, since this cannot be denied of things above Reason, so they are not contrary to it, which whoever affirms concerning the Revealed Acts of an infinite, incomprehensible Nature, is himself most irrational. And perhaps some of these things which are above Reason in its present state, may not be so much Secrets to us in another, when we shall know as we are known, 1 Cor. 13.12. nor perhaps are so now to some higher Reasons in the World.  
The Active part of our Religion is reduced by our Saviour to the exercises of Love to God and our Neighbour, which are so confessedly Rational, that all Moralists of good Credit have, though in different terms, used them as Principles. Therefore to be short with them, if that be Rational which makes us like God, and admits us into his Favour, which employs and advances our diviner part, and renders us profitable in the World; then nothing can be more Rational than Religion. Thus have I considered some of the common Obligations to Religion.  
Secondly, I shall urge the Obligation of National Interest.  
I call this our greatest Interest, and indeed it is little to none but those whose Souls are such. Other Creatures have a Principle that directs them to preserve their own Being, but Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, capable of a Public Care. Nay, we might consider the Community so too, a Great Animal, whereof we are all parts, living by one common Soul. And as it is unnatural that one of the Members should rejoice whilst the rest suffer, 2 Cor. 12.26; so in this great Body none should have a Felicity by himself. 'Tis monstrous that the Case of the whole should not be the Case of particulars. By this our private Respects are to be tried. The love of Parents in comparison with that of our Country scarce deserves the name of Virtue; nor our fondness of Princes, but as they are a Common Good; otherwise it is but a private Respect, to say no worse of it. I believe it is our Duty to love our Country above any one part of it. It is hard to think of this and not be a little warm against an unnatural Generation amongst us that would sell us. We have many that speak half Ashdod, enough to make it questioned whether they had English Fathers. But I will leave them to other hands to be treated suitably to their Merits, and show how Religion serves this Interest.  
1. By a Natural Influence, inasmuch as it makes good Citizens. Fear might indeed bring Men into Society, but there must be some other Principle to keep them together. That makes them a great heap of People, but Love cements and unites them. Without this, Society is but a more sly state of War, and Compacts are but Snares to them that hold them Sacred. Now whatever tends to Settlement, as Justice, Sobriety, Contentment, love of Peace and Common Good, is the Dictate of Religion, whose Kingdom is in the Minds and Affections of Men, and makes them not only a Society, but Sociable. A People is secure under Governors that fear God of good Laws, and those in good hands; that they shall enjoy their Labours, and find the Protection they pay for. They would know their meaning in their Solemn Professions, and not fear their having Interests distinct from their People. On the other hand, a Prince does not find that Service from his own Laws as from Religion. Obedience from an inward Principle needs not the quickening of Legal Penalties, but moves by an everlasting Spring, and scorns to stay for Motives that were invented for Slaves and . Men would more freely pay for their share in the Public Safety, and redeem it out of some Chargeable Vanity. Religion would cut off Murders, Invasions of Right, and all Disorders at the Root, and leave no work for the Law; and this, by taking away Envy, unlawful Desires, and softening the Genius of Men: yet makes them not so soft as to shrink from their Stations in a Just War, when their Country requires their Service. That's the effect of Vice and Luxury. These will make Men great Soldiers in Peace, to distinguish themselves now and then in a fit of drunken Valour, but dare not see an Enemy sober; and whilst others spend their Blood and Rest for their Country, these lie inglorious at home, dissolved and dispirited by a corrupt Life. It's for want of a due sense of Religion among Men, that a Government, notwithstanding the Caution of Oaths and Tests, scarce knows her own.  
I know that accidentally the true Religion brought a sword upon earth, Mat. 10.34; Pretences to it have hurried Men into Immoralities; and some false Religions have very Casuistically determined them Lawful. But let this be laid to the Vices, and Passions, and Prepossessions of Men, which where Religion could not reform, it irritated. Some from the hot advices of these fill the World with Desolation, and call it Religion; and the undistinguishing Fool, that says in his heart, there is no God, cants Lucretius, Tantum Relligio potuit, etc. Certainly men would think it hard to be dealt with in their own Reputations as they deal with that Wisdom which is from above, pure, peaceable, James 3.17. no Parent of Strife or Ruin: its Mistakes and Pretences indeed may be so, but itself is naturally fitted to the Happiness of Humane Society.  
2. As it procures God to be gracious to a Nation. Ambition can propound nothing higher than to command the Creation, and this follows from the Friendship of Omnipotence. In Calamities the Libertine would be glad of a God too, to mend the state of the World. Now whether we can apply the promises of the Old Testament or no, it's certain that the encouragement of present things is no such strange found under the Gospel. Godliness has the promise of the life that now is, as well as of that which is to come, 1 Tim. 4.8. and if ever it be fulfilled in specie, it will be to Politic Bodies, to Nations. Were there no more in it but the removing those things that provoke God against us, it would deserve all the good we can say of it. When a People have had the Gospel so long, that they are ashamed of it, and God so nigh unto them in all things, that they are weary of him; such merciful vicissitudes of Providence, and all presently forgotten like some antediluvian History; when Blasphemy has corrupted the Language of a Nation, and bold Excesses and Fornication its Morals, the case of such a People is not to be considered at a common rate. Had they been placed in some dark part of the World, they might with more safety have worshipped the Pagods, and fallen down to the Rising Sun.  
Now in such public Danger how useful would true Religion be in the hearts and lives of Men? One Property is, that it is full of Prayers, gets into the Gap, and will not suffer Destruction to break in. With all those Cries of Sodom, Gen. 18. had there been but Ten Righteous Men to have mingled their Prayers, they had outdone them. Were then a Nation Religious, what a Security would this amount to? What an Harmony of public Desires, what strong Cries? They do much now with all the noise of Blasphemy; but were this the breathing of all our Souls, what a sweet-smelling savour would it be? We should with less Expense tread down our Enemies: and if it be a greater Blessing to have none, we should have that too; for when a man's ways please the Lord, he maketh even his Enemies to be at peace with him, Prov. 16.7.  
The result of all is, That we cherish our Religion as our Palladium. What Balak could not do by Balaam's Enchantments he compassed by his Counsels, To lay a stumbling-block before the Children of Israel, to eat things offered to Idols, and commit Fornication, Rev. 2.14. We have much the same Obligation to the debauched part of the Nation; nay, though they talk high for the Government and Church, and give the Enemies of them to the Devil, they do so too by their own Souls and Blood every day. This helps not us, Hoc Ithacus velit. Let them reform their Lives, and we shall be glad of their Prayers, otherwise let them not name us. It looks like a desperate Cause where they have any Interest. Let them take our Religion altogether, or go seek one to which their Lives will be no scandal, but is as bad as themselves. They deprive us of our Rock, our Strength, our Salvation, and instead of him they will defend us. Let them not mistake us, (what Achish says in the case of David) Have we any need of Madmen?  
Sirs, it is our hard Fate that we have our Nation to deliver out of the hands of these Men as well as our most professed Enemies. If it be possible, let us pray down their Blasphemies. Yet Prayers themselves will be but noise, except they be the Offerings of pure Minds, and our Lives too be sanctified to God. Thus we shall serve our Country better than in a Century of Campagnes.  
But beside a Personal Reformation, some have Families to bring in to the Common Service, some other Charges. And to Address with all Respect to you, The Honourable and Worshipful the Magistrates, you are Ministers of God too, We are not forgetful how greatly you merited of us in times when it was not very safe to dare to be Englishmen. By you we do not look back with sorrow upon the Ruins of a Nation, and cry, Fuimus Troes. Only pardon me if I remember you that your worthy Conduct has raised our expectations to see the Laws against common wickedness better executed, and that you have not saved them in vain. Our Gracious Princes have not such Designs as stand in need of the wickedness of their People. Stand up then for the Honour of God, who has imparted to you his Authority, and his Name, Psal. 82.6. Let not Vice bear itself out with State and Quality, nor the floods of ungodly men make you afraid. We find that the naked Proposition of Virtue will not do, and must beg your Hand for languishing Religion. Mark Vice with the Infamy the Laws have assigned it, restrain Atheism from Proselyting in this Light, at least frown all Profaneness out of gentile Society; let it be seen that you really hate the evil, and love the good, and we shall not take it ill if you call upon us too in our turns, that we may all rise up with united Zeal for the Honour of our God, for our Altars, for all our dearest Interests, and for our afflicted Brethren, the Remnant of Joseph.  
Thirdly, I shall consider a Modern Prejudice against Religion. That good is to be loved, and evil hated, scarce any will deny; but the perplexity is, that what some Teachers of Religion call good, others call evil: so that some People think it reasonable to be of none at all till they are agreed; which is so far from being to be expected, that the same Teachers are not always at agreement with themselves, but what they call good at one time, they call evil another. 'Tis a scandal to some that a sort of Doctrines taught so earnestly a few years ago, are scarce now to be heard of, except with some temperaments and softenings; 'tis a scandal to others that they were ever heard of. The iniquity of one Humour is unaccountable: The same People are angry with us for our scruples about the present Settlement and our compliances too; our Repentance is made our Crime; and if the Teachers of Religion know their business no better, it is no matter what any of them say: nothing is certain of it, but that it is all Cheat (Priestcraft is the Modish word), and in vain Men heat themselves so about Fundamentals, for the time will come when they will take their turns too to be out of season.  
This is the true state of the Objection, which I could not decline, however it may seem to come in here. And indeed if all did not go to the account of Religion, we could be silent, though we want not what to say for selves. We could in part deny the Fact. Men that never took the pains to understand our Doctrines, may bring us in for more than we taught; and because we don't agree with their Fancies, think we do not agree with ourselves. If we now leave the Nature of the Government to more proper Judges, in the main we teach the same Obedience to it. If this be done with less heat, it is because the occasion is ceased, and the Debaucheries of the Age (especially the Objectors) find us sufficient work. But my Design is not to vindicate ourselves, but Religion; which I shall do upon a Supposition that what is contained in the Objection is true.  
1. In general; Differences in Religion rightly considered, are a Confirmation to it: It has foretold them, There must be Heresies, 1 Cor. 11.19. By this Rule Atticus of Constantinople counted the Novatians good Witnesses of the Common Faith 
(a) Soc. l. 7. c. 25. . And though the Marcionites seemed to be a scandal to Martyrdom, yet God accepted the Confessions of some of them 
(b) Euseb. de Martyr. Palaest. c. 10. ; not because they gave a Testimony to Marcionism, but Christianity. 'Tis generally agreed among the Contending Parties, that there is one God, that there was such a Person as Jesus Christ, that the Histories of the New Testament are for the main true, that there will be a Resurrection, etc. To turn the Argument upon them, if we may in any case prejudge, it is here in favour of Religion. These must needs be Truths of great Evidence, which are preserved among the heats of so many different Disputes. Had we agreed in all little Particulars, they would have had the better colour to make a Plot of it. But the Differences that have been amongst us from the beginning of Christianity, do that Service as to refute any such Pretence. How would a Confederacy have hung together of Men of such contrary Sentiments, Paul against Peter, Barnabas against Paul, yet all ready to offer themselves for their common Saviour? In the mean time how inconsistent are these People with themselves? Sometimes we are all united in one Design to cheat the World: Sometimes we are so scandalously contentious, that the safest way is to believe none of us. So like are the Arguments of Sin to itself, i. e. full of Contradictions.  
2. Supposing that the Teachers of Religion had in some things altered their minds, this could only be an Argument against their Infallibility, which without all this trouble will be confessed. We pretend to no other ways of coming at Knowledge than other Men, the use of means, which God blesses in several measures. Every Soul has its private relishes, a Natural kindness toward some Reasons and Opinions more than others, which perhaps it brought from some former state; and in this we are like the rest of the World, till by good thinking we have recovered ourselves. We have not an universal Genius, and it's no wonder if when we are out of our Province we run into some small Errors. Beside some things (especially relating to Government) may promise fair in the Speculation, but deceive in Practice, and are of such a Nature, that they admit of no Proof but Experience. And as a Man is not presently a Knave for not foreseeing all Consequences; so when trial has showed him the weakness of his Reasons, it is so far from Crime, that I think he ought to forsake them.  
But if the Teachers of Religion be so fallible, what Security have those that are taught that they shall not be deceived? I Answer, You have Moses and the Prophets, hear them. You have the Gospel. We deny you no means that we have. You are not to expect new Oracles from us, and if in explaining the Old we corrupt them, you have them by you, Bring us to the Law and to the Testimony; we decline not the Judgement of the Apostles of Christ. Except you contribute by your own laziness, you are secure from Capital Errors; and those which you cannot avoid by using all possible care and helps (of which we are but one part) shall never be Capital to you.  
But if Men can do all this themselves, what need is there of Teachers? I Answer, This proceeds upon a wrong Notion of Teaching, which is not only bearing Men down with Authority, but leading them by Reason. 'Tis true, every Man must see for himself, but he that sets a matter in a clear light to him, does him a service. Call no man Master, take Religion upon no man's Credit, but we may from his Arguments. A very understanding Man has not always a good Reason at hand, yet can see and immediately embrace one when propounded. And this is the true use of Teaching in Religion, to help, not to supersede your Inquiries.  
3. If we must needs go by prejudices, there are enough against those that use these Inferences. Mind them, and you will certainly find, that either they are a lazy People that would fain throw all the trouble of their Salvation upon their Teachers; or a sort of empty peevish Disputers, that for want of Argument begin to be angry, and throw dirt; or most commonly a vicious lose Generation, that would fain get rid of the restraints of Religion, and therefore catch at any presumptions against it. If it were not thus, they would apply the same Rule to other things as well as Religion. There are as many differences in Law; almost every Cause supposes one; is there therefore no true sense of it? Will they use no Physician that was ever in an Error, or confesses himself Mortal? I know of some Heretics in Mathematics, but it would be pity they should ruin the Credit of Demonstration. Nor will they say this, though it be just the same Inference; which is a certain sign they consult their Lusts, and not their Reasons in their Arguments against Religion.  
However since Arguments work as they delight, not as they conclude, it would be well if we took them out of their hands. I wish our Differences were managed with more Candour and ingenuous allowance for the various inclinations of Souls. How happy are some of our Modern Controvertists if they can but make an Opinion, which they cannot solidly refute, look like some old Heresy, or show how Atheists may make an advantage of it? This too often proves teaching of Atheism. We should carefully avoid these Excesses and making our Differences wider than they are. Add to this Ingenuity an Holy Life, and we secure our common Religion. Nor can Atheism find an Argument to delude with, after we have stripped it of those which our Contests and Vices furnish it with.  
I have been so large upon this first Head of Religion, that I have left myself but little room to speak of Civil Justice. I shall therefore wave the common Arguments, and only in my way to a Conclusion lay before you the Obligation of National Interest.  
1. Justice secures that Order by which Nations are established. The forming a Society consists in the resigning of private Will, and submitting to one common Rule or Law. Its end is a general good, which yet will be frustrated, except there be some to put life into the Law by a vigorous execution. Cicero de Legib. l. 3. calls the Magistrate a speaking Law, and the Law a mute Magistrate. But what if the Magistrate will not speak, but is as mute as the Law? Then the one may pass for a shadow of Power, the other for waste Paper. The same Author calls Reason the Universal and Eternal Law, the Law of the Gods; were it in effect the Law of Men too, a Nation might be Happy with a lesser body of Statutes, and its Disorders provided against by the quicker Methods of Conscience, Quo judice nemo nocens absolvitur, Juv Sat. 13. But this fits rather with the Ideas of some Romantic Commonwealth than the true state of the World. We are in foece saeculi, where if Men do not suffer Justice sometimes, they will do none. This would tame those Men of Prey, the wicked in Power, when there should be found those who would break their jaws, and pluck the spoil out of their teeth, Job 29.17. Those that know no such thing as Property, will rather allow it than be Martyrs for their Opinion. The poor Man soweth in hope, because he knows that though his great Neighbour would enter upon his Labours, there is a greater than he, the Law. But when Innocency hath no defence but itself, the poor comfort of Murus abeneus; when Cheating and Theft never sin but in defect, viz. in not having made up a Sum worthy the consideration of a Man of Place and Worship; when it comes to that, that Quae Turpia Cerdoni, Volesos Brutosque decebunt, Juv. Sat. 8. and the Merit of Men's Ancestors shall save all their Race from Justice; no wonder if Treasons, Rapines, and an increase of all Villainy dissolve the Society, and all runs back into Wilderness.  
2. It turns away God's Wrath from a Nation. God is honoured by Order, and where that is duly observed it looks like his Kingdom. He is delighted in a Nation where Laws are like Copies of his Will, and Magistrates are as ambitious to resemble him in Righteousness as Power. The loins of the Poor shall bless us; we shall make Friends of the Protected Orphans; and those that by our Justice have escaped Sycophantism, Extortion, and other ways of Devouring, shall return it us in rich and fruitful Prayers. God is so pleased with Justice, that in the very instant of Vengeance it might make him drop his Thunder, and turn to the importunities of his softer Attributes. When Israel went a Whoring after the Gods and Daughters of Midian, Phinehas going a little out of the way to execute Judgement stai● the Revenging Plague, Psal. 106.30 By the Promise made in the Text to the House of Joseph, the Victorious Assyrians had never entered their Gates, had they but established Judgement there. It seems than it is a Fortification, as well as a Robe and Diadem, Job 29.  
You see now, Honourable and Worshipful, and others entrusted with the Public Justice, you see how much the Common Safety lies in your hands. Think your Native Country flies to your Compassions, your Mother in Tears, it's well not in Blood. Merit then a Crown, the Honour not only Servati Civis but Civitatis. Dare to be Just; not frighted at a mighty Malefactor; such make a better Sacrifice and a better Example. Like the hand of the Heroic Phineh●s, know no Quality, otherwise the Zimries will laugh at your Title of Gods, and play with the Sword you bear in vain. Those that destroy us are zealous, they fear not the Day nor Law; and shall those in whose hands our Peace is entrusted, fear to be singularly good, and devolve upon each other the Honour of Beginning? Rejoice then, O ye Libertines, ye asserters of Nature!  
But in commending Zeal we do not encourage all the Heats and Fits that Humane Minds are capable of. A clear Zeal for Justice can hardly be carried too high, but we must have a care we do not mistake our Passions for it. Even Zeal for your own way of worshipping God may sometimes be out of place, when it runs into transports against those that are protected by the same Laws with ourselves. What should I say more of other Corruptions so much below your Character? Perhaps I have said too much already to Persons of your approved Conduct.  
I will only speak a word with those that shall come here upon their Oaths, and I have done. You touch the Gospels out of which you shall one day be judged; you call a Just and Omnipotent God for a Record upon your Souls: what is the sense of all this if you falsify, but that you put your hands to your own Damnation? As I take it, you that are upon the Juries represent your Country; it will have but little reason to thank you for the Service, if you involve it in Perjury and the Curse of God. Yet there are shameful stories in the World about prepared Witnesses and made Juries. Sure Men kiss the Book they never read. Do your endeavour to recover the Credit of our Constitution and of Christianity, deliver us and your own Souls. And may God direct all that are concerned in this Assembly so to discharge themselves, as expecting assuredly one day to render an Account in a more fearful Assembly, when God shall Judge the World; that so the Public Interests may receive no check from what shall be transacted here. And let us all unite in such an hatred to Evil, and love to Good, and so do our parts in our several Stations to the establishing of Justice, that God may be glorified by us, and delighted in us, and as he has begun, may continue to be gracious to the Remnant of Joseph.  
FINIS.   

Books Printed for Samuel Smith, at the Prince's Arms in St. Paul's Churchyard. 1691.  
A Sermon Preached at the Assizes held at Horsham in the County of Sussex, August 23d. 1691. Before the Honourable Sir William Dolben, Knight, one of the Justices of the Court of King's-Bench. By Richard Lucas, D. D. Vicar of St. Stephen's Coleman-street, London. In 4o. Price 6 d.  
Enquiry after Happiness, Vol. the First, in 8ᵒ. 1685. Price 3 s. 6 d.  
The true Notion of Humane Life: Or, A Second Part of the Enquiry after Happiness, in 8ᵒ. 1690. Price 2 s. 6 d.  
The Duty of Servants: Containing, First, The Parent's Duty, how to Educate their Children, that they may be fit to be employod and trusted. Second, What Preparation is needful for such as are entering into Service, with some Rules to be observed by them, how to make a wise and happy Choice of a Service. 3. Their Duty in Service towards God, their Master, and Themselves; together with suitable Prayers to each Duty, and some Directions peculiarly to Servants for the Worthy Receiving the Holy Sacrament. Published for the Benefit of Families, in 8o. Price 1 s. 6 d.  
All written by the same Author.  
The Wisdom of God manifested in the Works of the Creation, By Jo. Ray, M. A. Fellow of the Royal Society, in 8ᵒ. 1691. Price 2 s. 6 d.  
A New History of the Roman Conclave: Containing the Rites and Ceremonies used and observed at the Death, Election, and Coronation of the Pope: As also an Exact Description of the state of Rome, during the Vacancy of that Chair. Together with a Brief Account of the Life of this present Pope Innocent XII. 4o. Price 6 d. 1691.