A sermon preached at Great St. Marie's church in Cambridge before the Right Honourable the Lord Chief-Justice Holt, at the assizes held there, August 1, 1693 / by 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 〈 in non-Latin alphabet 〉 . Diegen. Laert. in Vita Ariſtip. p. 134. ed. Amſtel. Ariſtippus, V. Lactant. l. 5. de Juſtitia. Carneades and other Philoſophers of old, concerning theſe matters, ſhould be again, with Confidence enough, reviv'd, (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, huggs, 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 involv'd, concerning Juſt and Unjuſt, Good and Evil: in having clearly demonſtrated, by ſolid Reaſons, as he vainly inſinuates, that there are no Doctrines Authentick 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 C. 1. p. 5. Jus & Ʋtile 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 praiſe-worthy 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 Seignior pleaſes to command it, who, as I think, amongſt his other magnificent Titles, ſtiles 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 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 Dan. c 3. Three Children who were thrown into it. But thô we read of Gods altering the Courſe of Nature, and of his ſuſpending the Laws whereby this material World is acted and govern'd, by vertue 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 &c. For thô God commanded Abraham 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 onely Son.

And although we read that God allow'd the Exod. 3.22.12.35, 36. Iſ. raelites, at their departure out of Aegypt, to ſpeil the Aegyptians, 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 mans Right to another when he pleaſes; but more eſpecially then, when he forfeits it, by rendring 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 Aegyptians having oppreſs'd the Iſraelites for many Years, and defrauded them of their Wages, this Action, at their Departure; was onely 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

Cum Hebraei diu ſervnſſent Aegyptiis, multiſque ab iis affecti fulſſent injurits, voluit Deus, eis 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 &c. 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 Maſters Wives into his Boſom: Some ſay the Hebrew Word doth not imply Sauls. Wives, but the Maids of Honour or Attendants on the Court of Saul, out of which David might chooſe Wives: for as the V • B. of Werceſ. Letter to a Deiſt p. 127 Concub •• tus tunc nuptiae erant, & concubina etiam uxor h • bit • . Selden de Jure not. & Gent. l. 5. c. 7. See more in Selden of this matter. Ambae viz. Cethura & Hagar, & Ʋxores 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, thô it be unlawfull now by Mat 5.32. 1 Cor. 7.4. the Law of Chriſt.

So that Men can never act theſe, and ſuch like Wickedneſſes by pretending Gods Authority, when they have it not: Becauſe it cannot be that God ſhould either command, or allow them to doe a Moral evil: for if he ſhould, he muſt then be both Holy and Unholy too, to affirm which is not onely 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 ſtedfaſt, 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 Vertues, 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, 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 pleas'd, and ſo in time they might quite aboliſh the Notions and Sentiments which are implanted in Mens minds concerning Right and Wrong, Virtue and Vice: and the ſame Actions might paſs for Juſt and Pious at one time, which would be look'd 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 unlawfull to worſhip God, and to honour our Parents; to live Soberly, Righteouſly, and Godly: and ſhould conſent to eſtabliſh a Law to make it lawfull to commit Theft, Murder, or Adultery, &c. it would be null and void of it ſelf, without being formally repeal'd by another, and the ſame breath that pronounc'd 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 denounc'd againſt them by the Prophet Iſaiah c. 5. v. 20 Wo 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 eſtabliſh'd 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 deceiv'd, and his Juſtice which is as eſſential to him as his very Being, would not have ſuffer'd 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 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 plac'd him in ſuch a ſtate of Perfection, that he might not only have been Happy himſelf; but alſo have deriv'd thoſe Endowments with which he was bleſt, and that Felicity which he enjoy'd, upon his Poſterity too, if he had not ſwerv'd and deviated from the Law of his Creation, in firſt willfully 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 Lawfull, and all things Common; wherein Men were obliged by no Rules and Laws of Juſtice and Equity; but that they might, without controul, follow the ſwing and bent of their own Vitious Inclinations and Irregular Appetites, till by conſent they tied themſelves up to be govern'd 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 premis'd 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 pleas'd 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 call'd in queſtion: wherein Men affect to be witty at the expence of their own Happineſs and Salvation; by endeavouring to vindicate their Enormous Crimes with a ſhew 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 dreſs'd 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 Judgments, if they can but manage two or three weak and trifling Arguments againſt all Reveal'd Religion: and ſo having ſhook off the Yoke that ſo ſorely gall'd 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 gratifie 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 reveal'd his Will to Mankind, by his onely 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 forreign 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 Arabick, 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 lye 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, fixt the Notions of Good and Evil upon the ſolid, and immovable Baſis of Unerring and Everlaſting Truth, which I thought neceſſary to doe, to avoid a Sceptical Objection, viz. That I precariouſly begg'd the Principles I went upon, without Offering at any Proof for what I deliver'd: 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 ſuppos'd 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 Preheminence 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 ſuppos'd to be an Ill Man: who thô 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 Dealings 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 Luke 6.36. Mercifull becauſe our Heavenly Father is Mercifull, and to be 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 our ſelves 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 onely 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 expreſs'd his Sentiment in that known Diſtich, Tota licet Veteres exornent undique cerae Atria, Nobilitas ſola eſt at que 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 joyned together, they then illuſtrate one another, and Virtue is better able to exert it ſelf, 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 Greatneſs of Mind promoted by Chriſtianity p. 9. H. Mr Boyl obſerves, that all that outward Greatneſs can doe, is not to make a Soul Great, but to afford one that is, the opportunity of ſhewing it ſelf to be ſo. Facinus quos inquinat aequat, that Wickedneſs which pollutes men makes them equal, thô their exteriour Conditions be vaſtly different and unequal.

The mind of every Man is truly himſelf, and by how much that improves in Virtue and uſefull Knowledge, by ſo much doth it excell it ſelf, and thoſe of other Men, which are not imbued with the Rare endowments of Piety, Juſtice, and Integrity, and an univerſal Good-will towards all Men. Suppoſe a man encompaſs'd with all the external Felicity that this World affords, poſſeſs'd of a large eſtate, and grac'd with Titles of Honour ſutable unto it; yet if his Mind be ſunk below all that is truly Noble and Generous; if it be overrun and canker'd with the Ruſt of Covetouſneſs, and ſharpned with the Keenneſs of Revenge; if it be fretted and gall'd with Envy and Malice, and inflam'd with Luſt and Intemperance; if it be ſwoln and bloated with Haughtineſs and Pride, and haraſs'd with wicked Plots, and baſe Deſigns; if it be grown ſo ſavage as to delight it ſelf in ſucking the Blood of the Innocent, and in glutting it ſelf with Cruelty and Oppreſſion: the Righteous Man, thô 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 concern'd to aſſiſt and relieve; who is Juſt in his Dealings, and Faithfull to his Promiſes; who is humble and obedient to his Superiours, and Governours, 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 cheerfull 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. Whileſt the other, who is not endowed with the Heavenly Virtues before mentioned, will be ſlighted and contemn'd, and onely reverenc'd out of Fear, if he happen to be Great and Powerfull: 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 cover'd, 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 declar'd that they who 1 Sam. 2.30. honour him he will honour; and that he being Righteous 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 Ungratefull, 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 God-head, is plac'd beyond the Sphere and Capacity of our weak and finite Natures and Abilities. But, as if we had a ſort of Infinity aſcrib'd to us in this reſpect, God has commanded us to be Mercifull 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 Fruitfull Womb. For indeed the love of God, and of our Neighbour, which, as we are aſſur'd by an Infallible Author, is the ſum and ſubſtance of the whole Law, is the Natural Reſult and Proper Effect of 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 our ſelves from the nonperformance of theſe Duties, without being highly Unjuſt and Ungratefull? If after having been obliged by God, in ſo Extraordinary a manner, in his giving us a being, and providing a comfortable ſubſiſtance 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 Ungratefull. 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 inclin'd 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 labour'd under the ſame or ſuch like Inconveniencies or Diſaſters. Omnium, quae in docterum hominum diſputatione verſantur, nibil eſt prefectò praeſtabiliue, quàm planè intelligi nos ad Juſtitiā eſſe natos; Neque opinione; 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 Mat. 7.12. of doing to others as we would they ſhould do unto us again, has obtain'd ſo much credit in the World; that thô 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 ſuppos'd 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 Gratifie 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 patronize 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 paſt 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 anothers will, but from the Rules of Juſtice and Equity, which all Men are univerſally obliged to obſerve; thô not always in their utmoſt rigour and extent. For we are adviſed by the wiſe Man, 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, 〈 in non-Latin alphabet 〉 . Platon. Protag. p. 225. Ed. Marſil. Ficin. Peace and Safety, and the Publick Good, can be preſerv'd, and ſecur'd 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 Jam. 2.13. Rejoyce, or Triumph over Juſtice, or againſt Judgement

2ly, I come now to propound ſome inſtances, where in a Righteous Man excells his Neighbour.

Firſt, If he be a Perſon who is entruſted with Rule and Authority, and the Adminiſtration of Juſtice: if he be Advanc'd to ſome Eminent Station either in Church or State, He prefers the Publick Good before his own Private Intereſt. He aims not at carrying on any baſe Deſigns of enſlaving his Country to a Forreign Power, and Papal Jurisdiction: whoſe Arbitrary Exactions and Impoſitions have been ſo Intolerable, that they have been often oppos'd, and at laſt caſt off, even whilſt the Nation profeſs'd the Roman Religion. He chuſes to ſtand up in Vindication of the Juſt Rights, and Legal Properties of Millions of People, as much as he can, without reſiſting Lawfull Authority, rather than ſuffer the Wiſe and Ancient Laws of his Country, the Freedom and Liberty of his fellow Subjects, and the True Religion eſtabliſh'd 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 perſwaded 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 Preheminence and Authority which the Laws of God, and the Land whereof they are Governours, have Inveſted and Impower'd them withall: 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 begins to overflow the Land, and its Furious Waves attempt to undermine, and bear down the True eſtabliſh'd 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 us'd, toward the Reſetling them upon their old Foundations, according to their Ancient and Legal Conſtitution, without their being concern'd in Rebellion.

And here I have a Fair Occaſion offer'd me, of drawing a Parallel between two Printes, 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 Faithfull 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 Forreign Countreys 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 Dealings 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 Expence 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 Conquerour of a Kingdom himſelf, than Reſtore another to it. Can we imagine he ſhould be touch'd with ſuch a feeling Senſe of Honour or Conſcience, as to impoveriſh his Subjects, and weaken his Forces for the Sake of Reenthroning one Prince, when he ſhows no Concern or Tenderneſs of either, in Diſpoſſeſſing others, being of his own Religion too, of their Lawfull, and Hereditary Dominions? Why ſhould not the Duke of Savoy, the Elector Palatine, the Emperour, or King of Spain, be as Dear to him as ſome Body elſe? And yet I am inclin'd 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 excus'd, 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 Publick Good; not only of theſe Kingdoms, but of all Europe. If he could have been ſo Baſe as to have Betray'd the Liberty of his Country; or ſo Tame as only to have fat ſtill whilſt the French had overrun and ſubdu'd it, he might have made what Terms he pleas'd for himſelf, and have enjoy'd 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 Repeſe: otherwiſe he would never have undertook 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 disjoynted Government into Frame and Order again, without any imaginable Probability, that He ſhould come to fill an Empty Throne. His Actions ſince his being Poſſeſs'd 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 expos'd his Life to Danger, as much, or more than ever he had done before? Has he not undergone the Greateſt Fatigues imaginable, in Watchings and Tedious Marches, and liv'd in a continual hurry of Buſineſs ever ſince? Men who only Deſign their own Profit and Advantage, give over Trading when they have acquir'd a Plentifull 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 Undertakings; 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 Softning Divertiſements, and Entertainments of a Splendid Court; He chuſes 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 Heroick 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 declin'd to Engage the Enemy, upon Apparent Diſadvantage, and Unequal Number, yet the Watchfull 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 Gods holy Name be prais'd.

I could willingly dwell longer upon this copious and delightfull Theme, if the Time would give me leave; but I think enough has been ſaid to convince an unprejudic'd Mind, that both He and the Cauſe in which he is engag'd 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 owe my comfortable Subſiſtance to Him, as I believe a great many more here preſent do, and therefore I do not onely think my ſelf obliged to be inwardly gratefull and thankfull, 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 Academick Life, which I have already enjoy'd under their Majeſties Auſpicious Reign; but alſo openly to teſtifie my Gratitude to others, that they may be excited to an Acknowledgment of their Obligations to Him, and may be ſtirred up to pray that God would continue theſe Mercies to us, which in all likelyhood he will not long do, if we be not Thankfull for thoſe we have already receiv'd.

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 Publick Affairs, he will be cautious and wary of being Turbulent, and Factious againſt that Government which protects him: thô 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 over-haſty in Cenſuring and Condemning others, as if they had neither Reaſon nor Conſcience on their ſide, thô he cannot come up to the ſame Height of Complyance 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 Judgment miſguide him, when it runs counter to the Publick Laws, which are eſtabliſh'd and promulg'd 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 thô 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 Ʋnactive under This Government, one can ſcarcely imagin 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 likelyhood, 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 conferr'd upon him, for Adhering ſo ſtedfaſtly to the late K. yet, after all, he muſt be an Unnatural Son, who can rejoyce, and take Satisfaction in his Own, and a Few others Safety and Advancement, whileſt he beholds his Mother the Church of England depreſs'd 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 Tragoedian, keep his Mind unſworn whileſt he ſwore with his Tongue: but he then acted the part of an honeſt Man in Taking the Oath, as he now does in Making his Words and Actions ſutable, and conformable to what he then did. He cannot but wonder at the Indiſcretion, and Inconfiſtancy, as well as ſinfull 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 Hypocriſie, 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 whileſt they think to ſave Themſelves, by Trimming on both Sides, and to gain the Reputation of prudent and wary Men, they really looſe 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 Betray'd. So that, in my Judgment, 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 Eſpous'd, 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 fixt 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 replys, 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 apply'd 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 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 quē admedum in naturalibus & art • fi • alibus, deſiciente materi • deficere neceſſe eſt & actionem agentis, nec en • m poteſt ignis urere, ſi deſit materia combuſiibilis: nec Faber, ni adſint ligna, ſcamnum facere. de Juram. Oblig. Praelect. 7. • aſ. 60. Biſhop Sanderſon, who is acknowledg'd by all to be an Excellent Caſuiſt: That the Bond of an Oath is diſſolv'd, 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 chang'd, that if that ſtate of Affairs which afterwards follow'd, 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 rejoyce 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 Unciviliz'd People, to be devoid of all Compaſſion and Fellow-feeling toward his Countreymen, Confederates, and Fellow-Proteſtants abroad, when they ſuffer Afflictions, Loſſes and Calamities: and therefore cannot but ſtand amaz'd at the folly of thoſe, who exult with joy at their own Deſtruction, which muſt neceſſarily be involv'd 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 rejoyce when his Neighbours houſe was on Fire, thô his own ſtood the next to be devour'd 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 Praiſe-worthy: and endeavour to excell one another in Righteouſneſs and Holineſs here, that we may be receiv'd into the Habitations of Everlaſting Bliſs and Glory hereafter. Which God of his infinite Mercy grant, for Jeſus Chriſt his ſake. Amen.

FINIS.