Octob. 20. 1693.  
Imprimatur,  


Geo. Oxenden, Procan.  
Jo. Beaumond, S. Th. Pr.  
Jo. Mountagu, Coll. Trin. Magister.  
Ja. Johnson, Coll. Sid. Magister.     

A SERMON Preached at Great St MARY'S Church IN CAMBRIDGE, Before the Right Honourable The Lord Chief-Justice HOLT, AT THE ASSIZES Held there, August 1. 1693.  
By THO. WALKER B. D. Fellow of Sidney-Sussex Coll.  
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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Aristoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
CAMBRIDGE, Printed by John Hayes, Printer to the University, For William Graves Bookseller there. 1693.   

To the Right Honourable Sr JOHN HOLT, Lord Chief-Justice OF THE KING'S BENCH, And One of Their MAJESTY'S Most Honourable PRIVY COUNCIL.  
My LORD,  
WHen I lately had the Honour and Happiness of waiting upon Your Lordship, You were pleased to Encourage the Publication of this Discourse, in such Obliging Terms, as I cannot here, in Modesty, relate. Your Lordship's Repeated Requests, which to me are Equivalent to Commands, and Your Generous Proffer of giving these Papers Protection, being such Powerful Arguments to me, as I could not in Duty withstand, have ushered them into the Public Light. This is a sufficient Apology to excuse me from Arrogance and Presumption, if there had been no other Reason for my appearing in Print: But whilst I was in the Country, I was not only surprised with a Letter sent me by an Unknown Hand, misrepresenting my Sermon; but soon after I came to the College, I was Alarmed with the Noise which some Men had made about it, and not a little Concerned at the Invidious misconstructions which they had put upon it. And therefore as well in my own Vindication, as in Obedience to Your Lordship's Command, I submit it to a more Public Censure than it has already undergone. All Men, who are Just and Impartial, have so High a Value for Your Lordship's Judgement, and so Great an Opinion of Your Candour and Integrity, that seeing Your Lordship has been pleased to cast a Favourable Aspect upon this Discourse, it raises some hopes in me, that how contemptible soever it may seem in the Eyes of some Persons; yet it may meet with a Candid Reception amongst others, of Your Lordship's Character, who are Hearty Lovers of the Church of England, of their Majesties, and this Nation. As for those who are not, as I neither expect their Favour, so neither do I much regard their Displeasure. If any are offended with my Sermon, it is their own fault and not mine. I am persuaded no Honest Man will Vindicate the Characters of those whom I undertake to expose. As I have said nothing but what I really believe to be true, so I hope my Sincerity may Atone for the meanness of my Performance; and Your Lordship's Kind Acceptance of it, will, in my Esteem, overbalance the Sleights and Reproaches of those who vilify and condemn it. May your Lordship live many Happy Years, to Adorn the Station You deservedly Possess, to do Justice, and Promote the Public Good; and, after You have long been a Blessing to this Kingdom, may You be received into that of Eternal Glory, which is the Unfeigned Prayer of  
My LORD, Your Honour's Most Obedient, Obliged, and Very Humble Servant, THO. WALKER.   
Prov. xii. V 26. The Righteous is more Excellent than his Neighbour. 
THAT there is a real Distinction between Good and Evil, Virtue and Vice, which was so antecedently to all positive Laws, whether Human or Divine: and that the natural Deformity, and innate Turpitude of the one, and the amiable Agreeableness and inherent Rectitude of the other do not barely depend upon the arbitrary Sanctions of those who have enacted Laws concerning them, is a Truth so obvious, and manifest to any one, who duly considers the Nature of things, and soberly attends to the reasonings and reflections of his own Mind; that one may justly admire how it comes to pass, that the dull and exploded Notions of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diegen. Laert. in Vita Aristip. p. 134. ed. Amstel.  Aristippus, 
b V Lactant. l. 5. de Justitia  Carneades. and other Philosophers of old, concerning these matters, should be again, with Confidence enough, revived, (especially in this Thinking and Philosophical Age) by Mr. Hobbs and his Followers, who pretend to a more than ordinary smartness and sagacity in Reasoning and Speculation. Thus He, who whilst he lived was the Greatest wonder of the Peak, in the Preface to his Book de Cive, hugs, and applauds himself for having found out the great and infallible Medicine for Wounded Consciences and troubled Minds: by dispelling those mists of Error, as he calls them, in which Men, before this Phosphorus arose, were involved, concerning Just and Unjust, Good and Evil: in having clearly demonstrated, by solid Reasons, as he vainly insinuates, that there are no Doctrines Authentic concerning them beside the Laws and Constitutions of each particular City. And in his Book de Corpore Politico, he boldly, and in plain terms asserts, that 
a C. 1. p. 5.  Jus & Vtile right and profit is the same thing. So that, according to this Doctrine, if it should happen, that two or more Cities or Nations should have contrary Apprehensions, and different Sentiments concerning Good and Evil, Just and Unjust, that then these Creatures of Civil Power must submit to new Names, and change their Liveries as often as they change their Masters. But I can never believe, that theft and cruelty, injustice and oppression, deceit and treachery should become good and laudable Qualities, by what Laws soever they were enacted, or by what Authority soever they should be confirmed: or that, amongst Wise and sober Men, they should be reputed more excellent and praiseworthy than Honesty and Clemency, than Justice and Integrity, than Sincerity and Fair-Dealing in all the mutual transactions of our Affairs. Certainly the Foundations upon which the laws and principles of Justice and Equity are built, are as unchangeable and immovable as the Will of God, whereby he establishes the immutable Decrees of his Wisdom and Goodness; and that we may as well suppose Men able to change the Nature of things, to turn a Spirit into a Body, or a Body into a Spirit, as that they should be able to alter and unfix those steady Rules, whereby we take our measures concerning Good or Evil. The laws of the invisible, and immaterial World are no less stable and certain than those are by which we observe this visible Frame of things to be guided, in the production of their necessary Effects, and in their stated and constant courses, and periodical Revolutions. 'Tis as unnatural and irrational to say, or make a law that God is not to be worshipped, to affirm that 'tis wickedness and impiety to render to every one their due; or that it is sin and folly to live soberly, righteously and Godly, as it would be for a Man to attempt to make fire and water lose their innate Qualities of heat and coldness, by commanding them to do so: and that they should mutually change their Properties, that Fire should become naturally cold, and Water hot, whensoever a company of Men in Authority, should pretend to establish the Absurdity by a Law. This would be as impossible and impracticable too, as that the Sun should rise in the West, and take a contrary Course to what it hath done from the beginning of the World, when the Grand Signior pleases to command it, who, as I think, amongst his other magnificent Titles, styles himself Lord of the Sun and Moon.  
But farther, if there be any Advantage on either side, the Laws of Reason and of the intellectual World may fairly challenge it: for as God can never cease to be Holy, Wise and Good, and was so from all Eternity, so these Emanations of eternal Wisdom and Reason, can never, no not for a moment, cease to be what they are: whereas the material and visible World, having not been from Eternity, but created in time by God, the laws by which he governs ●t are changeable at his Will, and he can suspend the Execution of them when he pleases. So he once made the 
a Josh. 10.12.  Sun to stand still upon an extraordinary Occasion, and restrained the violent Flames and intense Heat of the bu●ning fiery Furnace, that it should have no power to hurt the 
b Dan. c 3.  Three Children who were thrown into it. But though we read of Gods altering the Course of Nature, and of his suspending the Laws whereby this material World is acted and governed, by virtue of his Supreme Dominion and Prerogative, which are essential to him as Lord and Creator of all things beside Himself; yet we no where read, that he ever either commanded or allowed any Man to do a moral Evil; to Steal, commit Murder or Adultery; to Worship any other Gods beside Himself; or to Blaspheme and take his Holy Name in vain etc. For though God commanded Abraham 
c Gen 22  to sacrifice his Son, yet even then he did not tempt him to sin; but only made Trial of the sincerity of his Faith and Obedience: and chose to show an extraordinary Instance of his Providence, by sending an Angel to stay his Hands, which were ready to give the Fatal stroke, rather than suffer him to imbrue them in his own Blood, by shedding that of his innocent and only Son.  
And although we read that God allowed the 
d Exod. 3.22.12.35, 36.  Is. raelites, at their departure out of Egypt, to speil the Egyptians, by giving them so much favour with their Cruel Taskmasters, as to borrow Jewels of Silver and Jewels of Gold and Raiment of them, without paying them again; yet neither in this Instance, can we charge God as the Patron of Sin. For he being absolute Lord and Proprietor of all the World, can transferr one man's Right to another when he pleases; but more especially then, when he forfeits it, by rendering himself obnoxious to his Divine Justice and Vengeance, through Oppression, Fraud or Injustice or any other heinous Crime. But farther, this Action of the Israelites, which was approved of by God, may be accounted for after another manner; for the Egyptians having oppressed the Israelites for many Years, and defrauded them of their Wages, this Action, at their Departure; was only a more Subtle way of Paying themselves the Arrears which were due to them, and which they were in no capacity of procuring by Law, or by 
a 
Cum Hebraei diu serunssent Aegyptiis, multisque ab iis affecti fulssent injurits, voluit Deus, eye mercedem servitutis suae & injariarum rependere. Id etiam notavit Auter libri Sapientiae Cap. 10. v. 17. reddens sanctis mercedem sanctitatis laborum suorum deducit eos via mirabili etc. Rivet. in Cap. 12. Exod. To the same purpose Irenaeus c. 49. l. 4.  
Lege Naturae, quae ex ipsa deminii natura ac vi sequitur, dupliciter fit alienatic, expletione juris & succeshone. Expletione Juris fit alienatic, quoties id quod meum nendum est, sed mihi dari debet, aut lcco rei meae, aut mihi debitae, cum eam ipsam consequi non possum, aliud tantundem valens accipio, ab eo qui rem meam detinet, vel mihi debet. Nam Justitia expletri●● in quoties ad idem non potest pertingere fertur ad tantundem, quod ex merali aestimatione idem. Grot. de Jure Belii & Pac. Lib 2 c. 7. V Annot. § 2.   Compulsion.  
As to another Objection taken from the 2d Book of Sam. 12. and the 8th, which seems to encourage Incest, or Adultery, because it is said that God gave to David his Master's Wives into his Bosom: Some say the Hebrew Word doth not imply saul's. Wives, but the Maids of Honour or Attendants on the Court of Saul, out of which David might choose Wives: for as the 
b V●B. of Werces. Letter to a Deist p. 127 Concub●●tus tunc nuptiae erant, & concubina etiam uxor habits. Selden de Jure not. & Gent. l. 5. c. 7. See more in Selden of this matter. Ambae viz. Cethura & Hagar, & Vxores Abrahae & Concubinae sunt appellatae, August. de Civit●t. Dei, l. 16. c. 34 v. Gen 16.3.25. 1. compared with v. 6.  Learned Author of the Letter to a Deist writes, it will be no e●sie matter, by the Constitution of the Mosaical Law to prove Polygamy to be Adultery, though it be unlawful now by 
c Mat 5.32. 1 Cor. 7.4.  the Law of Christ.  
So that Men can never act these, and such like Wickednesses by pretending God's Authority, when they have it not: Because it cannot be that God should either command, or allow them to do a Moral evil: for if he should, he must then be both Holy and Unholy too, to affirm which is not only big with Contradiction, but full of Blasphemy and Impiety. Thus as God neither can, nor will deny Himself, so neither can he nor will he, be the Author of any sin, or the Patron of any wickedness; because that would be to deny Himself, and to impeach his own Goodness, and Wisdom, and Veracity, of falsehood, and folly and weakness; which Imperfections are altogether repugnant to the Essential Holiness of his Divine Nature.  
If then the Distinction between good and evil be real, and not barely notional, and the Foundation upon which that Distinction is built, be so firm and steadfast, that it implys a Contradiction that it should be altered and removed by God himself, it is beyond the force of any Human power to break the Golden chain of Virtues, by which they are linked together, and to cancel the laws of Piety, Justice and Equity, which are of eternal and immutable Obligation. For indeed, as I hinted before, 
a Si populorum jussis, si principum decretis, si sententiis Judicum, Jura constituerentur: Jus esset latrcomarit Jus adulterare, Jus testamenta falsa suppenere, si haec suffragiis, aut scitis multitudinis probarentur. atquînos legem bonam à mala nulla alia nisi naturali normâ dividere possumus, Cicero de Legib. l. 1ᵒ.  if the nature of Good and Evil depended upon the capricious humours, and was to be determined by the fallible Constitutions of human Lawgivers; it would then be in their Power to reverse the Face of things, when they pleased, and so in time they might quite abolish the Notions and Sentiments which are implanted in men's minds concerning Right and Wrong, Virtue and Vice: and the same Actions might pass for Just and Pious at one time, which would be looked upon to be highly Impious and Unjust at another. But this can never be; for if all the World should conspire together to make it unlawful to worship God, and to honour our Parents; to live Soberly, Righteously, and Godly: and should consent to establish a Law to make it lawful to commit Theft, Murder, or Adultery, etc. it would be null and void of itself, without being formally repealed by another, and the same breath that pronounced it, would only deliver it up to the sport and derision of the winds: and they who endeavour to establish iniquity by such a Law, would only render themselves guilty before God, by keeping it, and would pull down upon their own Heads that Curse denounced against them by the Prophet Isaiah c. 5. v. 20 Woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter.  
'Tis the peculiar Excellence of God that he changeth not, and therefore he will never refix those Laws in any time which he had decreed and established before the World began: for being infinitely Wise, and Just and Good, he could not enact any Law which was either foolish, unjust, or wicked: because his Knowledge, which is stinted by no other bounds than those of Infinity and Eternity, cannot be deceived, and his Justice which is as essential to him as his very Being, would not have suffered it, and his Goodness, which overspreads the whole Creation, could have took no delight and satisfaction in imposing false notions upon his Creatures, or in the reflection, and contemplation upon an Irregular Action in himself, of which he is not capable. No, he saw all things that He 
a Gen. 1.31.  had made and behold they were very Good; as well in a Moral, as in a Natural respect: so that there was nothing left for the wit of Man to perform towards the Perfection of his own Nature; o● the accomplishment of his own Happiness, Peace, and Security even in this World: God having made such ample Provision for him, and placed him in such a state of Perfection, that he might not only have been Happy himself; but also have derived those Endowments with which he was blest, and that Felicity which he enjoyed, upon his Posterity too, if he had not swerved and deviated from the Law of his Creation, in first wilfully violating that of his Maker. For Men therefore to talk of the state of Nature's being a state of War, wherein all things were Lawful, and all things Common; wherein Men were obliged by no Rules and Laws of Justice and Equity; but that they might, without control, follow the swing and bent of their own Vicious Inclinations and Irregular Appetites, till by consent they tied themselves up to be governed by certain Laws, is to reflect unworthily upon the Wisdom and Goodness of God, as if Men could do better for themselves, than either he could, or would do for them. Alas! the utmost we can do, cannot restore our lapsed Nature to its Primitive Integrity; or re-engrave the defaced Characters of Wisdom and Innocence, which were once imprinted on the minds of our first Parents, by the Finger of their all Wise Creator. For God created man upright, but they have sought out many inventions, Eccles. 7.24  
This then being premised and granted, that the nature of Good and Evil is invariable, and that they are not the Fortuitous result, and offspring of Arbitrary Power and Will; but that the one is built upon the solid Foundation of Everlasting Truth, and is conformable to the Will of God; and that the other is a deviation from the dictates of Right Reason, which is a Ray that proceeds from the Fountain of Light, and an aberration from the Divine Law.  
I shall now come to a more strict discussion of the Words of my Text. Only be pleased to afford your Patience, whilst I make this Reflection upon what I have said: that I am sorry we live in such an Age, wherein the Prime Rules and Fundamental Principles of Religion and Morality are called in question: wherein Men affect to be witty at the expense of their own Happiness and Salvation; by endeavouring to vindicate their Enormous Crimes with a show of Reason, which, God knows, is often as corrupt and vitiated as their Morals; and therefore it cannot but with Regret and Sorrow be reflected upon, that there should be any Occasion for Discourses of this Nature.  
Some, alas! in this Degenerate Age, wherein downright Atheism is dressed up in the more plausible Colours of Deism, are apt to flatter and deceive themselves with the vain and empty Hopes, of being accounted Men of extraordinary Parts, and piercing Judgements, if they can but manage two or three weak and trifling Arguments against all Revealed Religion: and so having shaken off the Yoke that so sorely galled them, they disdain to be under the restraint and government of any other Law than what their Wild Fancies and Corrupt Imaginations dictate to them: and so giving way to their Heacstrong Passions, and Craving Appetites, they indulge and gratify their unruly Lusts in all the instances of Impiety, Lewdness, and Sensuality. But as sure as there is a God that governs the World, so sure hath he revealed his Will to Mankind, by his only Son Jesus Christ, who is the Wisdom of the Father, and the express Image of his Person; in whom are hid all the Treasures of Wisdom and Knowledge; such Knowledge as will make us wise unto Salvation, in respect of which all other worldly Wisdom is but accounted Folly before God. To offer at the proof of this Point would be foreign to my Purpose: and therefore I return to the Handling the Words of my Text, which in the several Translations of the vulgar Latin, Greek and Arabic, are so variously rendered, that they differ as much among themselves as they do from the Original Hebrew: to which our Translation, especially taking in the Marginal Reading of more abundant, comes nearer than any of those before mentioned, and therefore I shall stick to that, and take the Words as they fairly lie before us, without offending some of your Ears with the uncouth and uncommon Sounds of Greek and Hebrew Words, which I could not avoid, if I should attempt to make a Critical Disquisition about the different Interpretation of the Original. Having therefore in what I have already said, fixed the Notions of Good and Evil upon the solid, and immovable Basis of Unerring and Everlasting Truth, which I thought necessary to do, to avoid a Sceptical Objection, viz. That I precariously begged the Principles I went upon, without Offering at any Proof for what I delivered: I shall in the following part of my Discourse observe this Method.  
First, I shall endeavour to show upon what Account a Righteous Man is more Excellent than his Neighbour, who must be supposed to be a Bad man; otherwise the Comparison would be put in vain; for a Righteous Man would not be more Excellent than his Neighbour, if he were equally Righteous with him, and therefore the Pre-eminence that the One obtains above the Other, turns upon this Hinge, that the one is Righteous, and the other Wicked.  
Secondly, I shall propound some Instances, wherein the Righteous Man is more Excellent than this his Neighbour.  
First, I shall endeavour to show upon what Account a Righteous Man is more Excellent than his Neighbour, who is supposed to be an Ill Man: who though he be Superior to the other in the Outward Conditions of this Life, in having the Advantage of a Nobler Birth, a Larger Estate, and a more Splendid Retinue; yet if he wants the Qualifications of a Righteous Man; if he be not Just and Equal in his Deal with other Men; if he be not Moderate and Temperate in the Enjoyment of worldly Pleasures, and piously and devoutly Affected towards Religion and the Service of God: a Man of meaner Quality, and more narrow Circumstances, if he be but Righteous, is of a more Excellent Spirit than he, who is not so. Because the Righteous Man more resembles God than the other, who is the great Pattern and Exemplar of all that is Good, Sublime and Excellent: and therefore he propounds Himself to out Imitation, and we are commanded to be 
a Luke 6.36.  Merciful because our Heavenly Father is Merciful, and to be 
b Levit. 11.44.  Holy because he is Holy. And by how much the nearer Approaches we make towards God, in our imperfect Essays, and weak Endeavours after Holiness and Righteousness, by so much the more do we ennoble our Natures, and distinguish ourselves more from the Plebeian Multitude, by acts of Justice, and Mercy and Piety, in the esteem of the Wisest and Best Men, than by a Numerous Attendance and Glittering Attire, which none but the injudicious Vulgar look upon as the only distinguishing Badges of Honour, and marks of real Worth. The Heathen Poet could discover the Truth of what I have said, by the Light of Nature, when he expressed his Sentiment in that known Distich, 
Tota licet Veteres exornent undique cerae  
Atria, Nobilitas sola est atque unica Virtus. Juv. Sat. 8.  That Virtue was the sole and true Nobility: which really raises one Man above another, more than all the external Advantages of Birth or Fortune nakedly considered, without the Forementioned Qualifications of Righteousness and Holiness: but when they are joined together, they then illustrate one another, and Virtue is better able to exert itself, and appears more amiable, having the Advantage of a comely Body, and prosperous Condition to support it, and set it off. So true is it what the 
c Greatness of Mind promoted by Christianity p. 9  H. Mr Boyl observes, that all that outward Greatness can do, is not to make a Soul Great, but to afford one that is, the opportunity of showing itself to be so. Facinus quos inquinat aequat, that Wickedness which pollutes men makes them equal, though their exterior Conditions be vastly different and unequal.  
The mind of every Man is truly himself, and by how much that improves in Virtue and useful Knowledge, by so much doth it excel itself, and those of other Men, which are not imbued with the Rare endowments of Piety, Justice, and Integrity, and an universal  towards all Men. Suppose a man encompassed with all the external Felicity that this World affords, possessed of a large estate, and graced with Titles of Honour suitable unto it; yet if his Mind be sunk below all that is truly Noble and Generous; if it be overrun and cankered with the Rust of Covetousness, and sharpened with the Keenness of Revenge; if it be fretted and galled with Envy and Malice, and inflamed with Lust and Intemperance; if it be swollen and bloated with Haughtiness and Pride, and harassed with wicked Plots, and base Designs; if it be grown so savage as to delight itself in sucking the Blood of the Innocent, and in glutting itself with Cruelty and Oppression: the Righteous Man, though he wants some of those unnecessary Superfluities which the other enjoys; but yet exercises himself in the constant Practice of the opposite Virtues: who endeavours to keep a Conscience void of Offence both toward God and toward Man; who is moderate in his Desires and Enjoyments of the Good things of this Life, and kind and beneficent to those whom he is concerned to assist and relieve; who is Just in his Deal, and Faithful to his Promises; who is humble and obedient to his Superiors, and Governors, civil and obliging to his Equals, and Courteous and Condescending to those that are below him: who endeavours to relieve the Oppressed, and to rescue the Innocent from the Snares of the cruel Hunter, this Man is more Excellent than the other: he will find favour with God, and be highly esteemed by all Good Men, he will be comforted and delighted with the continual Applause of a good Conscience, and with the Joys of a serene and cheerful Mind. This Man is a true Subject of the Kingdom of God, which according to the 
2 Rom. 14.18.  Apostle consisteth not in Meat and Drink, in the outward affluence of Riches and Honour, but in Righteousness and Peace and Joy in the Holy Ghost: for he in these things serveth Christ, is acceptable to and approved of Men. Whilst the other, who is not endowed with the Heavenly Virtues before mentioned, will be slighted and contemned, and only reverenced out of Fear, if he happen to be Great and Powerful: for he being a Friend to no man, none will be a Friend to him, in vindicating his Reputation, by endeavouring to wipe off the Blots, and Stains with which his Name is covered, by a mollifying and candid Interpretation of his Actions.  
2ly, The Righteous Man is more Excellent than his Neighbour, because he is not only respected by Men; but likewise honoured by God himself, who has declared that they who 
b 1 Sam. 2.30.  honour him he will honour; and that he being Righteous 
c Prov. 15.5. Psal. 11. v. 7.  loveth Righteousness in us, and that his eyes will behold the Just with Complacency and Delight. Now there is nothing wherein we can honour God so much, as by endeavouring to imitate the Holiness, and other Attributes of his Divine Nature; wherein they are imitable by us: and by doing our best endeavour to transcribe that Copy which he has set us, of doing Justice and loving Mercy, of being kind and charitable to all Men, even to the Ungrateful, and of diffusing our good will to those whom our Bounty cannot reach. We never read that God has commanded us to be Omniscient or Omnipotent; because the Attainment of these Sublime Excellencies, and peculiar Perfections of the Godhead, is placed beyond the Sphere and Capacity of our weak and finite Natures and Abilities. But, as if we had a sort of Infinity ascribed to us in this respect, God has commanded us to be Merciful and Holy, as he is so, i.e. according to the measure and proportion of our stinted Capacity, and our frail and lapsed Condition. Which we cannot be without first being Just, and Upright in Heart: because Justice is a Virtue of the First Magnitude, and is of so comprehensive a Nature, as that it is said to contain all other Virtues in its Fruitful Womb. For indeed the love of God, and of our Neighbour, which, as we are assured by an Infallible Author, is the sum and substance of the whole Law, is the Natural Result and Proper Effect of 
a Primum Justitiae officium est Deum cognescere ut parentem, eùmqae metuere ut Dominum, diligere ut patrem. Secundum Justitiae officium est hominem agnoscere velut fratrem. Lactant. Epit. p. 685. Ed. Oxon.  Justice and Gratitude. For how can we absolve ourselves from the nonperformance of these Duties, without being highly Unjust and Ungrateful? If after having been obliged by God, in so Extraordinary a manner, in his giving us a being, and providing a comfortable subsistence for us in this World, and in taking care for our Future Happiness, we should refuse to pay him the inconsiderable Tribute and Homage of our Love and Service, no Name of Reproach can be bad enough for us, except it be those of being Unjust and Ungrateful. And as Men are not self-sufficient, or able to make themselves Happy like God, in contemplating and reflecting upon their own Perfections; and so wanting the help of others, are naturally inclined to Society, from which they expect Relief and Comfort in all their Troubles and Necessities, so can They by no means escape the Imputation of Injustice, who do not lend a mutual assistance to others in their Afflictions and Calamities, from whom they themselves expected and perhaps received Kindness and Benevolence when they laboured under the same or such like Inconveniencies or Disasters. 
a Omnium, quae in docterum hominum disputatione versantur, nibil est prefectò praestabilive, quàm planè intelligi nos ad Justitiā esse natos; Neque opinion; sed natura constitutum esse Jus. M. Tull. lib. 1. de leg. p. 326. Ed. Lamb.  For to that end were they born, and not for themselves alone, according to that wise saying of Tully: of all those things which are disputed on by Learned Men, there is nothing better than plainly to understand, that we are born to do Justice, and that Right is the Constitution of Nature, and not of Opinion. Hence it is that the Law 
b Mat. 7.12.  of doing to others as we would they should do unto us again, has obtained so much credit in the World; that though the practice of it be often neglected; yet it is every where, and by all Men commended to be most Just and Reasonable; being taken in a right sense with some Restrictions and Limitations: as that our Will must be supposed to be Regular, and to desire nothing of others, which may infringe the Laws of Equity, Modesty, Decency, and good Manners. For if one should tempt another to Lewdness, and Dishonesty; to be partaker with him or her in Theft or Adultery; and should make use of an Argument grounded upon this Text, that he desires nothing of another but what he should be willing to Gratify him, or her in again, upon a like occasion, this would be to abuse the Rule before us; which is never so to be understood, as to patronise Sin, or elude the Laws of Justice, and the Precepts of Holiness.  
Or, if a Criminal standing at the Bar, convicted of some Notorious Crimes, which deserve that the Sentence of Death should be passed upon him, should argue thus: That if the Judge was in his case, he would willingly be acquitted, and therefore that he ought not to pass Sentence upon him: because if he does, he violates the Rule of doing to others as he would they should do unto him again: In this Case a Judge ought not to take his Measures from the Irregularity of another's will, but from the Rules of Justice and Equity, which all Men are universally obliged to observe; though not always in their utmost rigour and extent. For we are advised by the wise Man, 
a Eccles 7.16.  not to be righteous over much: that is, not to stretch things beyond their due measure, and make more of a Circumstance, or an Evidence than they will naturally and fairly bear; but to mix Clemency and Mercy with our Justice, and that where Right and Property, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Platon. Protag. p. 225. Ed. Marsil. Ficin.  Peace and Safety, and the Public Good, can be preserved, and secured without inflicting Punishment, then to preser Mercy before Justice; because it is the Attribute of God we most Admire and Adore and which is said to 
b Jam. 2.13  Rejoice,. or Triumph over Justice, or against Judgement  
2ly, I come now to propound some instances, where in a Righteous Man excels his Neighbour.  
First, If he be a Person who is entrusted with Rule and Authority, and the Administration of Justice: if he be Advanced to some Eminent Station either in Church or State, He prefers the Public Good before his own Private Interest. He aims not at carrying on any base Designs of enslaving his Country to a Foreign Power, and Papal Jurisdiction: whose Arbitrary Exactions and Impositions have been so Intolerable, that they have been often opposed, and at last cast off, even whilst the Nation professed the Roman Religion. He chooses to stand up in Vindication of the Just Rights, and Legal Properties of Millions of People, as much as he can, without resisting Lawful Authority, rather than suffer the Wise and Ancient Laws of his Country, the Freedom and Liberty of his fellow Subjects, and the True Religion established amongst us, to become a Sacrifice and Prey to the Inveterate Rage, or insatiable Ambition of a few Aspiring and Merciless Men. He cannot be persuaded that the Numerous Race of Mankind were created, on purpose, to be trampled upon by some Nero's and Caligula's, who are not contented with the Pre-eminence and Authority which the Laws of God, and the Land whereof they are Governors, have Invested and Impower'd them withal: or that it is Reasonable to think that God has given them leave, at their Pleasure, to dive●t their Cruel Minds, with exercising the Patience and Fortitude of Innocent Men, with Racks and Gibbets, and other Torments. No, as they have no Commission or Authority to do Evil; so the Man I am speaking of, looks upon himself in Conscience obliged, as much as in him fairly lies, to endeavour to repress the Exorbitant Growth of Arbitrary Power: to stem the Tide of Tyranny, Superstition, and Idolatry, when it gins to overflow the Land, and its Furious Waves attempt to undermine, and bear down the True established Religion he Professes, which is dearer to him than his Life, or any Temporal Concern. For he thinks there is no just Reason to expect, that God should work Miracles to preserve a Church and Nation from Ruin and Destruction, when other Means may be Lawfully used, toward the Resetling them upon their old Foundations, according to their Ancient and Legal Constitution, without their being concerned in Rebellion.  
And here I have a Fair Occasion offered me, of drawing a Parallel between two Prints, who are at open Hostility with one another; and of showing the Justice of the Cause, in which One of them is Engaged, against the Unjust Invasions, and Violent Usurpations of the Other. Whose Severe, not to say Inhuman Usage of his own Faithful and Loyal Subjects, many of whom had obliged him in the Highest Degree (and never disobliged him, except when they could not comply with his Unlawful Commands) may teach us how he would deal with those of another Nation, if they once should be so Unhappy as to Groan under his Heavy Yoke. How would they then wish, and sigh for that Deliverer which too many now so lightly Esteem. If Solemn Oaths and Edicts could not bind him, from Banishing his own Native Subjects from their Habitations, to seek their Bread in Foreign countries' because they neither could, nor would be Papists, how can we, who of late, have been the Greatest Thorn in his Side, by endeavouring to stop the Progress of his Arms, and curb his Growing Power; who, no doubt, have exasperated him against us, in a more than Ordinary Manner, by Burning and Sinking some of his Capital Ships; can we I say, whom he looks upon as the most Formidable Opposers of his Designs, expect Better and more Favourable Deal from him, than they have met with? Can we think we have obliged him as much, as his own Protestant Subjects have done, who set the Crown upon his Head? And all the World sees how he has Requited them for it. It seems to me to proceed either from want of due Consideration, o● a right Understanding of Affairs, to think that a Monarch so much devoted to his own Interest, should be at this Vast Expense of Money, and Loss of Men, barely upon the account, of only Reaping the Naked Glory, of Restoring an Unfortunate Deserting, and Deserted Prince: without having any farther Design. According to my shallow Judgement in these Matters, I am apt to think he had rather be a Conqueror of a Kingdom himself, than Restore another to it. Can we imagine he should be touched with such a feeling Sense of Honour or Conscience, as to impoverish his Subjects, and weaken his Forces for the Sake of Re-enthroning one Prince, when he shows no Concern or Tenderness of either, in Dispossessing others, being of his own Religion too, of their Lawful, and Hereditary Dominions? Why should not the Duke of Savoy, the Elector Palatine, the Emperor, or King of Spain, be as Dear to him as some Body else? And yet I am inclined to believe, if he had his Will against the foremention'd Princes, he would leave the Glory of Restoring them to their Dominions to some other Potentate. So that I must beg to be excused, if I cannot submit to the Judgement of those Men, who have so good an Opinion of him, as to think he only Designs to do Justice, out of Pure Generosity, by Restoring the late King. And therefore I hope without being Guilty of misapplying my Text, or abusing Scripture, I may truly say that our Gracious, and Righteous King William is more Excellent than This his Neighbouring Prince.  
It cannot but be Evident to a Man of an unbiass'd Judgement, that our King seeks to Promote the Public Good; not only of these Kingdoms, but of all Europe. If he could have been so Base as to have Betrayed the Liberty of his Country; or so Tame as only to have fat still whilst the French had overrun and subdued it, he might have made what Terms he pleased for himself, and have enjoyed more Ease and Quiet than he now does. But the Safety and Welfare of his Country, of which he has been an Hereditary Defender, the Liberty of all Europe, and the Preservation of the Protestant Religion, were Dearer to him than his own Private Interest and Repeses: otherwise he would never have undertaken so Hazardous an Attempt, as was that of his coming hither, to Secure and Settle the Right of his Princess to the Crown, by making his Appeal to a Free Parliament, and to put our disjointed Government into Frame and Order again, without any imaginable Probability, that He should come to fill an Empty Throne. His Actions since his being Possessed of these Kingdoms, sufficiently manifest it to all the World, that 'twas neither Pride nor Ambition; nor love of Ease and Empire, that prompted him to undertake our Deliverance, and Accept the Crown. For since that, has he not exposed his Life to Danger, as much, or more than ever he had done before? Has he not undergone the Greatest Fatigues imaginable, in Watch and Tedious Marches, and lived in a continual hurry of Business ever since? Men who only Design their own Profit and Advantage, give over Trading when they have acquired a Plentiful Estate; that they may Enjoy themselves in Ease, and Pleasure, and Quiet. They then Retire from the Noisy Clutter of the City and Exchange, and take some satisfaction in thinking how others scramble for that, of which they have now, with Care and Industry got enough: but the Acquisition of Three Kingdoms does only Inspirit and Invigorate our King for Greater Undertake; that, by the help of God, he might be the Deliverer of other Nations, as well as of these Kingdoms: For it is plain he does not so much Delight to wear a Crown as to Deserve it. Whilst others spend their flying, and Precious Hours amidst all the Softening Divertisements, and Entertainments of a Splendid Court; He chooses to tread the Rugged, but more Noble Paths, which lead to True Glory and Immortal Honour: in shunning no Opportunity of setting a Gallant Army a Brave Example of Heroic Courage, and Undaunted Magnanimity, of Prudent Conduct, and Inimitable Valour; by too much Exposing his Sacred Person to the Common Danger upon all Occasions. And notwithstanding He has never declined to Engage the Enemy, upon Apparent Disadvantage, and Unequal Number, yet the Watchful Providence of God has Protected and Defended Him in a more than Ordinary Manner. When so many Instruments of Death have flown so Thick about Him, that some of them have gently wounded Him; yet none of them have had Power to touch his Life, for which extraordinary Mercy God's holy Name be praised.  
I could willingly dwell longer upon this copious and delightful Theme, if the Time would give me leave; but I think enough has been said to convince an unprejudiced Mind, that both He and the Cause in which he is engaged are Righteous: and if so, it nearly concerns every True Englishman and Protestant of the Church of England to wish well to it, and to pray to God to prosper it with Good Success; and that this War may end in a firm and lasting Peace, to the Glory of God, and the Preservation and Prosperity of his Church.  
I must confess, next under God, I own my comfortable Subsistance to Him, as I believe a great many more here present do, and therefore I do not only think myself obliged to be inwardly grateful and thankful, for the Ease and Safety, for the Freedom and Liberty of enjoying my Religion, without Disturbance; for the opportunity and pleasure of Study, and improvement in Learning, and all the other Advantages of a Retired and Academic Life, which I have already enjoyed under their Majesty's Auspicious Reign; but also openly to testify my Gratitude to others, that they may be excited to an Acknowledgement of their Obligations to Him, and may be stirred up to pray that God would continue these Mercies to us, which in all likelihood he will not long do, if we be not Thankful for those we have already received.  
Secondly, If the Righteous Man I am speaking of, be a Private Person; one who is entrusted with no Power, or Authority in the Administration of Public Affairs, he will be cautious and wary of being Turbulent, and Factious against that Government which protects him: though he may think he finds some Flaws, and observes some Miscarriages in it, or may look upon himself not to be obliged to comply with all its Laws and Injunctions. He will not be overhasty in Censuring and Condemning others, as if they had neither Reason nor Conscience on their side, though he cannot come up to the same Height of Compliance with them. A Man ought to have a care lest he forfeit his Claim to Prudence and Discretion, by abounding too much in his own Sense; and to suspect least his own Judgement misguide him, when it runs counter to the Public Laws, which are established and promulged by the Supreme Power, by the Concurrence and Authority of some of the Greatest, and Wisest, and most Religious Men of the Nation: and in Modesty and Charity believe that other Men, from whom he differs in Opinion, act upon Principles of Reason and Conscience as well as himself. So that though it does not belong to me to condemn those, who after an impartial Examination of the Arguments on both Sides, are sincerely persuaded in their Consciences, that they cannot Comply with Taking the Oaths; for to their own Master they must stand or fall, provided they demean themselves modestly and peaceably, who submit to it as far as they can, and do not obstinately set themselves against it: yet I think, without being guilty of Censoriousness and rash Judging, I may condemn those who are Turbulent, and Factious, and Seditious; especially if they profess themselves to be Members of the Church of England; who have all the Reason in the world to stand Neuters, at least, if they think themselves obliged not to be Actors under This Government. For certainly, however such a Man may think himself obliged to be Passive and unactive under This Government, one can scarcely imagine how any one, who wishes well to the Church and Nation, can let ●his Humour so far prevail above his Reason, as to think himself bound in Conscience to be Active in pulling of it down: because, in all likelihood, our Religion and Liberties must fall with it. For howsoever he may flatter himself with the Hopes of finding more than ordinary Favour under another Revolution, yet, if he keeps firm to his Religion, he may chance to be deceived: But suppose he be not, but that some distinguishing Note of Honour, or Preferment be conferred upon him, for Adhering so steadfastly to the late K. yet, after all, he must be an Unnatural Son, who can rejoice, and take Satisfaction in his Own, and a Few others Safety and Advancement, whilst he beholds his Mother the Church of England depressed and torn in pieces.  
Thirdly, The Righteous Man who has sworn Fidelity to their Present Majesties, thinks himself in Conscience obliged to observe his Oath; because he took it in Sincerity and Truth, and in the Integrity of his Heart. He did not with him mentioned in the Tragedian, keep his Mind unsworn whilst he swore with his Tongue: but he than acted the part of an honest Man in Taking the Oath, as he now does in Making his Words and Actions suitable, and conformable to what he then did. He cannot but wonder at the Indiscretion, and Inconfistancy, as well as sinful Folly of those, who having taken the Oath to K. W. and Q. M. are still as much Enemies to the Present Government as if they had not; and bespatter it with more odious Reflections, and fly Insinuations than some Others, who have not Sworn: this is so open, and palpable a piece of Hypocrisy, and such plain and downright Dissimulation, that certainly those Men who are Conscious to themselves of being Guilty this way, can never, at the same time, be so vain as to entertain any hopes of being Recorded in History, for Men of Fidelity, Integrity and Honour.  
For whilst they think to save Themselves, by Trimming on both Sides, and to gain the Reputation of prudent and wary Men, they really lose the good Esteem of both Parties; neither of which will think it safe to trust them with any Secret of Moment, or Business of Concern, for fear of being Betrayed. So that, in my Judgement, they have as little Reason as any to hope for Advancement, and a Favourable Reception, if the Face of Affairs, and the Scene of Government should change again.  
To be firm and steady to a Principle we have Espoused, when there is no apparent Wickedness in it, nor any notorious Evil and Inconvenience consequent upon it, is worthy of Praise and Commendation. But to appear in one Dress to the World, and in another behind the Curtain, is to act the part of a Stage-Player, and not of a sincere and honest Man. Faithfulness and Sincerity in our Words and Actions, in our Oaths and Promises, in our Bargains and Contracts, are the main Ingredients that compound a Righteous and Honest Man. Thus the Psalmist in the 15th Psalm describing a Good Man, who is fixed upon Mount Zion, and never shall be moved, introduces his Character with this Question, Lord who shall abide in thy Tabernacle? who shall rest in thy Holy Hill? to which he thus replies, He that walketh uprightly, and worketh Righteousness, and speaketh the Truth in his Heart, he that backbiteth not with his Tongue, nor doth Evil to his Neighbour, in whose eyes a Vile Person is contemned, but he honoureth them that fear the Lord, he that Sweareth to his own hurt and Changeth not. But perhaps, some may say, this last Verse might have been more aptly applied to Those, who refuse to comply with the Present Government, upon the account of Former Oaths, taken to the late K. To which I answer with 
a Tunc enim cessasse materiam censendum est cum rerum slatus inter tempus jurandi, & tempus adimplend●ta immutatus est, at si quo temporejurabatur praevideri potuisset is qui pestea insecutus est rerum status, non omnino juratum fuisset. Respondetur breviter, cessante juramenti, voti, aut promissionis materiâ cessare simul ejusdem & Obligationem quenadmedum in naturalibus & art●fi●alibus, desiciente materie deficere necesse est & actionem agentis, nec en●m potest ignis urere, si desit materia combusiibilis: nec Faber, ni adsint ligna, scamnum facere. de Juram. Oblige. Praelect. 7. ●as. 60.  Bishop Sanderson, who is acknowledged by all to be an Excellent Casuist: That the Bond of an Oath is dissolved, when the Matter of it ceases, or any notable Change is made concerning the Principal Cause of the Oath: For the Matter is to be thought to cease, when the State of things between the Time of Swearing, and the Time of Fulfilling, is so changed, that if that state of Affairs which afterwards followed, could have been foreseen by him that Swore, he would not have Sworn at all. In short he answers thus: That the Matter of an Oath, or Vow, or Promise ceasing, the Obligation to them does likewise cease; as in Natural and Artificial things, the Matter being Deficient, there is a Necessity that the Action of the Agent should likewise cease. For Fire cannot burn, if there be no Combustible matter; nor a Carpenter make a Scaffold if he has no Wood  
To conclude, the Righteous Man in this respect also excelleth his Neighbour, because he prayeth for the Peace and Prosperity of Jerusalem; that is, for the Safety and Welfare of the Church and Nation whereof he is a Member; and does not rejoice and triumph in the sad Accidents and Disasters, which may happen unto them, and which may tend to their Subversion and Ruin. He looks upon it as a piece of Inhumanity not common amongst the most Uncivilised People, to be devoid of all Compassion and  toward his Countrymen, Confederates, and Fellow-Protestants abroad, when they suffer Afflictions, Losses and Calamities: and therefore cannot but stand amazed at the folly of those, who exult with joy at their own Destruction, which must necessarily be involved in that of the whole Nation, which God of his infinite Mercy avert. This is as great at Instance of folly and indiscretion, as if a Man should rejoice when his Neighbour's house was on Fire, though his own stood the next to be devoured by the approaching Flames. O pray for the Peace of our Jerusalem, they shall prosper that love her, Peace be within her Walls and Plenteousness within her Palaces. What remains then, but that we all aspire after those things which are truly Praiseworthy: and endeavour to excel one another in Righteousness and Holiness here, that we may be received into the Habitations of Everlasting Bliss and Glory hereafter. Which God of his infinite Mercy grant, for Jesus Christ his sake. Amen.  
FINIS.