are carried down by rouling waters as well as lighter great loggs and trees as well as small chips may swim down a mighty stream A Judge should be Equanimous as well as Magnanimous There must be no respect of persons had in judgment Lev. 19. v. 15. Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty but in righteousness shalt thou judge thy Neighbour He that justifieth the wicked and that condemneth the just even they both are abomination to the Lord Prov. 17. 15. Exuit personam Judicis qui amici vel hostis induit Though Plato might be a Friend and Socrates a Friend yet Truth is the greatest Friend Qui pro Veritate est pro Rege est Henry the fourth King of England when his eldest Son the Prince of VVales was by the Lord Chief Justice committed to Prison for affronting him on the Bench gave God thanks for that he had a Judge so impartial in executing justice and a Son so obedient as to submit to such a punishment It was also a brave Princely saying of Rodulphus the Emperor when he understood that some of his Courtiers hindred poor men from applying themselves unto him for justice Sinite homines ad me venire non enim ideo Imperator sum ut in arcula includar And of Trajan it is reported that he neither seared nor hated any man but heard examined and judged the Causes of his Subjects without prejudice patiently and impartially These are noble and fit patterns for the imitation of Judges who ought not to regard the Man so much as the Matter who should hear Causes speak and not Persons and judge according to truth and equity and not according to opinion nor appearance for fear or favour Lastly Constancy and Perseverance are required in the performance of righteous judgment which must not be like a Land-stood that continueth for a short season and then drieth up because it had nothing to feed and maintain it but like Running-waters which flow from a springing Fountain and so never decay nor fall lower Psal. 106. v. 3. Blessed are they that keep judgment and he that doth righteousness at all times Lewis King of France having granted a Pardon to a Murderer at the request of one of his Courtiers upon the reading of this Text presently withdrew it and said he would give no Pardon where the Law did not Pardon he also farther added it was a work of mercy and charity to punish an Offender and not to punish Crimes was as great an evil as to commit them There is a Passive Injustice and Magistrates may be unjust in neglecting as well as in perverting judgment Ausonius saith of the Emperour Claudius Non faciendo nocens sed patiendo fuit Not to do justice is injustice Sontibus nimis ignoscendo insontibus sit injuria Thus you have the Metaphor unveyled and the fence thereof presented to you in those eight Singularities Now to the Magistrate that sincerely endeavours to act according to these discoveries that shall make it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sparta his great business to administer judgment plentifully speedily purely willingly regularly impartially and constantly to this brave man it may be said as Samuel did to Saul when he first anointed him King Do as occasion shall serve thee for God is with thee I have done with the Explication of the Point the next thing to be handled is the Confirmation of it and for this there may be given several Reasons The first is couched in my Text It is the Command of God that judgement should be executed in truth and in righteousness Now were there no other Reason but this it would be abundantly sufficient of it self to confirm the Doctrine for we are not to dispute but to obey the Commandments of the Lord which are holy just and good the reason of all reason and not only right in themselves but the rule of reasonable actions unto his creatures 2. As this duty in Thesi hath the stamp of a great Command so in Hypothesi the grant of a gracious acceptance It is both commanded and commended of God Phine as executed judgment and it was counted unto him for righteousness unto all Generations for evermore q. d. The Lord highly approved of this fact of his as just and righteous and assigned to him and his posterity for their Reward the Priesthood for ever because he was zealous for his God Numb 25. 23. 3. This is a special remedy for the removall of the Judgments of God The Plague was stayed when Phineas had slain Zimri and Cozbi and after Achan was stoned to death Israel prevailed against their Enemies So when justice was done upon Sauls Sons for their bloudy cruelty against the Gibeonites the three years Famine ceased 2 Sam. 21. 14. 4. Hereby Blessings are procured and continued to posterity Jer. 22. 15 16. Did not thy Father eat and drink and do judgement and justice and then it was well with him It was King Davids exhortation to the people of Israel Keep and seek for all the Commandments of the Lord your God that ye may possess this good land and leave it for an inheritance for your Children after you for ever Now if Magistrates will not for Conscience sake 't were well if they would for Posterity sake act justly and as they ought to do 5. The neglect and non performance of this duty is a mighty provocation to God and will certainly bring down some judgments upon an unrighteous Nation Jer. 21. 12. O house of David thus saith the Lord execute judgment in the morning and deliver him that is spoiled out of the hand of the Oppressor least may fury go out like fire and burn that none can quench it because of the evil of your doings Lastly without a due and diligent execution of justice there can be no safe and quiet living in the world Self-preservation therefore calls for this Lex est hominibus quod aqua piscibus extra aquam non vivunt pisces nec extra legem homines as a learned Author hath well observed What would become of our Liberties Properties and Priviledges which are sacred and precious things if the current of Justice should be stopped and there be no Reprover in the gate All distinction of places and orders of men upon Earth would be quickly taken away and there would be nothing but raging discord and horrible confusion in the world mans power would degenerate into tyranny wisdom into craft and justice into cruelty No person should longer possess that which is his then he hath more then ordinary might and power to maintain his right or policy to keep himself out of the reach of every injurious claw The poor mans little Pasture would presently be impal'd in my Lords large Park because it
all high and low rich and poor just and unjust as God makes the rain to descend upon both that the one may be rewarded and the other punished for herein consists true judgment and justice according to Solon who said A State was held together by two things viz. Reward and Punishment In 2 Sam. 8. v. 15. we read that King David executed judgment and justice to all the people Let these fountains then be dispersed abroad and rivers of waters in the streets Prov. 5. 16. 2 A speedy execution of Judgment a mighty stream runs swiftly so Justice must be done without delays that men may not be wearied and quite tired out in tracing the Climax of your Court accesses There are some that turn judgment into Wormwood and others that turn it into Vinegar Injustice makes it bitter and delays make it sowr Protracting of justice doth very much take off the edge of justice It is storied of Sertorius the Roman that he fed his Creditors and Clients with fair words but did nothing for them It would be much better with many then now it is if there were none among us that followed the practice of this man Justice must be executed speedily that 's the second thing yet not rashly without mature deliberation till there be a right and full understanding of the Cause Job searcht out the cause which he knew not c. 29. v. 16. Judges had need keep one ear stopt and unprejudiced for the Defendant their Commission is of Oyer and Terminer they must first hear and then determine He that is first in his own cause seemeth just saith Solomon Pro. 18. v. 17. but his neighbour cometh after him and searcheth him or until his neighbour come after him and the Judge searcheth him as Junius hath rendred the words Both sides should be heard indifferently patience and gravity in hearing is an essential part of justice very much becoming the Ministers thereof who should do as the Levite said Consider take advice and then speak their minds 3. The Metaphor implys a pure administration of Justice Running waters are clear and pure not like puddles or standing Ponds that keep all manner of garbidge and filth and whatever trash is cast into them The stream of righteousness must not incorporate nor be mixed with the mud of injustice for that will hinder the current from sliding through the channels of Judicature so purely and speedily as the Judge of all the world commandeth and expecteth Our English Chronicles report the horrid wickedness of the Jews in poisoning Springs and Fountains in this Land for which they were deservedly banished It would be a great blessing to the Nation if all self-ended malicious mercenary perverters of Justice might follow these Jews and that there was an Ostracism upon those that cast filth into the fountains of Judgment whereby the waters thereof become mischievous and not medicinal 4. A willing and ready proceeding in acts of Justice without extraordinary importunity or artificial helps and provocations A chearfull and free spirit in duty is that which is most accepted in duty the Lord observes not so much what as from what affection a thing is done The Scriptures call him an unjust Judge that avenged the Widow of her Adversary meerly to free himself of the trouble of her frequent complaints Mighty streams run down readily so justice must be executed not with a great deal of difficulty and labour like waters fetcht out of a pump there must be no need of pumping or forcing it forth but willingly and with a ready mind It was a seasonable word spoken by the Old woman when complaining to the Emperor Adrian of some wrong she had sustained he told her he was not at leisure to hear her suit whereupon she presently reply'd That then he ought not to be at leisure to be Emperor which smart expression came so close unto him that ever after he was more facile and forward to entertain Suitors 5. A regular execution of Judgment mighty streams usually have a straight and even current the Channels wherein they run are not so intricate and crooked have not so many maeanders windings and turnings as your little narrow brooks have for then they would loose much of their strength and force So in acts of Justice there must be a straight and regular proceeding a proceeding by rule according to the Law of God and the established Laws of the Land Thus Queen Vasthi was to be punished for her disobedience according to Law Esth. 1. 15. What shall we do unto the Queen Vasthi according to Law because she hath not performed the Commandment of the King Lex est norma officii judicii from which Judges are ne latum unguem discedere not to swerve the breadth of a finger nail out of any squint-ey'd respects or sinister ends and aims they should alwayes have regard to their Rule and remember it is their Office jus dicere and not jus dare to interpret the Laws already constituted and not to make or give new Laws for this would be like the Authority of the Church of Rome which under pretext of expounding the holy Scriptures doth not stick to adde and alter where and what they please pronouncing what they do not find and by shew of antiquity produce novelty The ministers of Justice ought to abhorr such prevarications one foul sentence from them doth more hurt than many filthy sins from others for these do but corrupt the streams the other corrupts the fountain 6. It implys Magnanimity Zeal and Resoluion in the exercise of Judgement and Justice for Righteousness is to run down as a mighty stream that bears down all opposition and whatsoever stands in its way Thus Judges are to be men of truth and courage fearing God and hating coveteousness according to that mark Jethro gave of the Officers which he would have Moses set over the people Exod. 18. 21. And it was Jehosophats Counsel to his Judges 2 Chron. 19. 6 7 11. Take heed what ye do for ye judge not for man but for the Lord who is with you in the judgment Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Deal couragiously and the Lord shall be with the good Of this brave Heroick Spirit was John Duke of Saxony who stoutly defended the sincere Protestant Religion against the Pope and all his Adherents in three publique Imperial Assemblies and when it was told him that he should lose the savor of the Pope and of the Emperor if he stuck so fast to the Lutheran Cause His answer was Here are two wayes I must either serve God or the World and which of these do ye think is the better and so he put them off with this pleasant indignation 7. The Metaphor imports an impartial administration of justice Heavy things
life and a Gospel conversation and whatsoever we do let us do it heartily as unto God and not unto men Knowing that of the Lord we shall receive the reward of the inheritance for we serve the Lora Christ. Let us offer unto God the pure Grapes of a pruned Vine loving him above all and our Neighbour as our selves for this is more then all whole Burnt-offerings and Sacrifices I 'll conclude this former part of my Text in the words of a Reverend and Learned Bishop Christians must not suffer either the meer form of Godliness to swallow up the power or the pretence of power to shut out the form but we must give the Lord both that inward and outward honour which is due unto his Holy name in all our solemn attendances upon him Now to pass from the Inhibition of sin committed to the Injunction of duty omitted And the good Lord help us all to leave off the pursuit of sin and to fall upon the practice of duty of the great duty in my Text that Magistrates especially who are chiefly concerned in it may endeavour earnestly to let judgment roul down as waters and righteousness as a mighty stream In which Precept there are two things considerable as First An Antithesis the adversative particle but intimates an opposition to their Musical Instruments and Songs which though parts of Gods Service are rejected in the precedent verse because they were defiled with hypocrisie and impiety The ten Tribes put much stress upon Intervals Circumstantials and Ceremonials Now in this verse they are minded of the great and weighty matters of the Law viz judgment and righteousness which they are also commanded to execute and perform 2dly Here 's Locus a comparatis wherein judgment and running waters righteousness and mighty streams are compared together Judgment and righteousness imply righteous judgment or an administration of judgment righteously in a plentifull firm and invariable manner for it is to roul down as waters and as a mighty stream Which Scripture some Interpreters of good note as Lyra A Lapide and Tremelius understand of a torrent of Judgments threatned in righteousness against Israel for their crying sins whereby they should be carried away into Captivity as things are violently carried down by a strong and rapid stream I shall leave these learned Authors to abound in their own sence and take the words as they are commonly received by Expositors of great esteem also and more in number then the former these are Vatablus Castalio Livelius Gualter Drusius Grotius Piscator and Calvin All which Authors besides several others as the Dutch Annotations Diodat Mayer and Hutcheson it would be too tedious to cite them in their own words understand this Command according to the sence already hinted at viz. of a diligent impartial execution of judgment and an abounding in the fruits thereof that there be no unjust dealings among men but that all unrighteousness be born down and quite taken away as hay or stubble by swift running waters The words thus opened resolve themselves into this practical Observation viz. A vigorous and constant administration of true and righteous judgment is a duty of grand concernment to a people professing Religion Judgment as a learned Author hath well distinguished in a Book lately set forth is private or publique the Judicium privatum discretionis which is the guide of rational acts belongeth to every private man the Judicium publicum is either in foro Civili determining in order to corporal coaction and this belongeth only to the Magistrate or it is in foro Ecclesiae in order to Church Communion or Excommunication Thus far he Now it is the Judicium publicum in foro Civili that I am to discourse of at this time and this as you have heard is principally incumbent on Magistrates who are not to bear the sword in vain out of formality or for fashion sake but for the terrour of evil doers and for the praise of them that do well for the keeping of the Laws of God and the Land and for the protection of the innocent that they may sit every man under his own Vine and Figg-tree and none may make them afraid according to that promise Micah 4. 4. The stream of Justice I say must flow from the lawfull Magistrates and be derived from them to the people as the precious oyntment that was poured on Aarons head trickled down to the skirts of his garments Holy Writ abounds in proof of the Observation so that 't is not only the Doctrine of my Text but of many other Scriptures also I shall be your Remembrancer of some few of them as os that parallel place Isa. 1. v. 16 17 18. Wash ye make you clean put away the evil of your doings from before mine eyes cease to do evil Learn to do well seek judgment relieve the oppressed judge the fatherless plead for the widow The same injunction you have in Psal. 82. v. 3 4. How long will ye judge unjustly and accept the persons of the wicked Defend the poor and fatherless do justice to the afflicted and needy rid them out of the hand of the wicked Be pleased also to consider that Scripture Zech. 8. v. 16 17. These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgment of truth and peace in your gates And let none of you imagine evil in your heart against his neighbour and love no false Oath for all these are the things that I hate saith the Lord. And in the 6th of Micah v. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God All these places are so many clear proofs of this great truth viz. that the Lord requireth especially of men professing piety that they should make conscience of justice and equity in their mutual dealings one with another that so they may prove the sincerity of their Profession and may adorn it by an answerable conversation that their whole life may be as one phraseth it Index Commentarius Evangelii an Index and Commentary of the Bible In the farther prosecution of this Observation I shall endeavour three things 1. The Explication 2. The Confirmation and 3. The Application of it In the Explication I shall pursue the Metaphor in these following singularities The rouling down of judgment as waters and righteousness as a mighty stream implys First Copiousness of judgment an abounding in acts of justice Thus according to Vatablus Sit multa justitia and Grotius Jus apud te ut aqua profluat benignitas ut torrens rapidus In broad running Rivers waters are very plentifull thus Justice must be administred not by halves in a drisling scantling manner here a little and there a little but plentifully yea abundantly that so it may reach
vicious wore a white cloak the emblem of innocency It was a great reproach to the Jew when an Heathen told him that he would not believe him though he swore As God shall help me And St. Paul tells those of the Circumcision that the name of God was blasphemed among the Gentiles by that unagreeableness that was betwixt their practice and their Law So now it may be said of us that the name of Christ is blasphemed among the Turks and Heathens by the vile and scandalous lives of us who call our selves Christians and particularly in this sin of injustice for shame let us at last endeavour to wipe off this reproach from our Profession by leaving these practises that do so much offend God and all good men 2. The welfare and happiness of the Nation very much depends upon our being righteous So long as the people of Israel had just Judges and righteous Kings to rule over them all things went well with them as it is said of Judah 2 Chron. 11. 12. But when they forsook their God and cast his Laws behind their backs they became a scorn and a derision to all that were round about them and though they were Gods own heritage yet did he give them to reproach and the Heathen ruled over them The Lacedemonians flourished mightily till their Ephori were deaf to the cryes of the oppressed and suffered Justice to fall in the Streets neglecting to punish notorious crimes and then that State in a short time dwindled to nothing So I might instance in Rome and other famous Empires and Kingdoms in the world whilst they followed but the shadow of justice for theirs was no better having no true knowledge of God they prospered and became formidable but as the people decayed in morality and good manners so the Kingdoms decayed in their might and greatness 3. Our own particular happiness lyes this way viz. in the way of righteousness Prov. 12. 28. In the way of righteousness is life and in the path way thereof there is no death If any think of going to heaven some other way and not in the way of righteousness I shall say to that man as Constantine said to Acesius the Novatian Heretick Erect thee a Ladder and go up alone by thy self 4. All things are naked and opened unto the eyes of him with whom we have to do Let us consider this also we may hide our actions from men but we can never hide them from the all-seeing eye of God For the darkness and the light are both alike to him His eyes are in every place beholding the evil and the good If judgment at any time should be prevertrd a false Oath taken and wrong evidence brought in the holy God seeth and takes notice of it and for all these things will he bring sinners into Judgement 5. Lastly We must die and come to judgement The time is coming when wee must all appear before the Judgment seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 1 Cor. 5. 10 11. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not Mal. 3. 18. Now for a close of all As we would preserve the reputation and honour of our Christian Religigion As we desire the exaltation and happiness of this Nation and would have it a quiet Habitation As we love our own souls and hope for eternal Salvation As we fear to sin against an holy and just God who is acquainted with all our ways As we desire comfort in a dying hour at the day of judgement and to all eternity Let us be perswaded to walk by the Rule of Righteousness to deal justly and honestly with all persons to let our light so shine before men that they may see our good works and glorifie our Father which is in Heaven Then shall glory dwell in our land mercy and truth shall meet together righteousness and peace shall kiss each other And this shall be our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world FINIS 1 Sam. 16. 7. Job 35. 13. Eccles. 5. 1. Mal. 1. 8. Divis. Psal. 46. 4. Ezek. 47. Qu. Ans. 1. Negatively Qui innocentiam colit Domino supplicat qui justitiam Deo libat qui fraudibus abstinet propitiat Deum qui hominem periculo surripit optimam victimam caedit Haec nostra sacrificia haec Dei sacra sunt Sic apud nos religiosior est ille qui justiâ—r Minucius Felix 2 Chron. 7. 22. Deut. 12. 13 14. Hos. 6. 7. Ps. 78. 58 59. 2 Positively Impiorum sacrificia ingrata Deo non quod simpliciter abominatus sit sed ideo quod absque fide paenitentiâ ea efferrent deinde quod precium putarent esse pro peccato c. Lavat in Prov. 15 8. Isa. 1. 13. Psal. 56. 16 Prov. 15. 8. Eph. 5. 19. Psal. 51. 17 Doct. vid. Hos. 8. 13. Mat. 23. Applic. Vse 1. For Reproof of Papists Acts 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus est canalis gratiae ab illo nobis omnes rivuli derivantur Daven The Book of Homil. proves this at large part 2. Tit. 3. 5 6. Vse 2. For Reproof of Formalists Mat. 15. 8. Quic quid cor non facit non fit Arnobius in his Book against the 〈…〉 and Sacrifices but cultuâ— veâ—us in 〈◊〉 est c. An honest sincere heart is abore all the Sacrifices in the world p. 107. Vse 3. For Exhortation Col 3. 23 24. Bp. Reynolds Serm. Beauty and Bands An Antithesis Locus à comparatis Doct. Mr. Baxter Cure of Church-Divisions Method propounded 1. For Explication Copiousness of judgment Postulat Deus non ut justitia colatur simpliciter sed ut passim abundet ubique vigeat in summa copia affluentia vid. Drus. in loc Mat. 5. 45. Speedy execution of judgment Qui statuit aliquid parte inaudita alterâ aequum licet statuerit haud aequus est Judex Dence adveniente proximo opus pervestiget illum Judexâ— Jun. in loc Judg. 19. 30. A pure administration of Justice A willing and ready proceeding in acts of Justice A regular execution of Justice Ill fares that State which harbours such a man As can whate're he will and will whate're he can Justicerequires Magnanimity An Impartial administration of Justice Nâ— que contra Râ—mpub neque contra jusjurandum ac fidem amici causi vir bonus faciet ne si judex quidem erit de ipso amico Ponit enim personam amici cum induit judicis Cic Off. lib. 3. Vid. Speeds Chron. Pâ—â—y Constancy is required in the execution of justice 1
mighty stream Amos 5. 24. I shall now begin where I formerly ended and advance through divine assistance more vigorously to inculcate and press home the very same duty from these words of wise Solomon which may be considered as a twofold Argument taken from Reward and Punishment those great Incentives to duty exciting us thereunto From the due praise of righteousness and the manifest peril of sin we shall find sufficient cause to be enamoured with the one and to detest the other to abhor that which is evil and to cleave to that which is good What the Lord himself said to Rebecca when Twins lay strugling in her the same may be spoken of this Scripture Two Nations are in its Womb and two manner of people shall be separated from its bowels But it must not be so with these as it was with Jacob and Esau for the Elder is here the beloved and the Younger is hated of God Righteous ones are acceptable and pleasing in his fight and they shall be rewarded Sinners are an abomination to him and they shall not be unpunished Say ye to the righteous it shall be well with him for they shall eat the fruit of their doings Wo unto the wicked it shall be ill with him for the reward of his hands shall be given him So then not to multiply particulars because I would not fall into either of those Extreams of being too nice and curious or too negligent and careless in the division of my Text for as Seneca saith Idem vitii habet nimia quod nulla divisio you have here 1. The blessed fruit of Righteousness and 2. The cursed product of Sin Righteousness exalteh a Nation but Sin is a reproach to any people I shall speak to the parts as they lie before us after a brief explication of the termes And first to give you a taste of the fruit of Righteousness it will be expedient to enquire into two things as 1. VVhat is that Righteousness which exalteth a Nation 2. VVhat is meant by the exaltation of a Nation These two Quaeries being resolved I shall undertake the farther Illustration of the Assertion First then VVhat is that Righteousness that exalteth a Nation In answer thereunto we must distinguish of the word Righteousness There is a twofold Righteousness viz. of Imputation and of Implantation The Righteousness of Imputation is wrought by the merit of Christ for us the Righteousness of Implantation is wrought by the Spirit of Christ in us the one is the Righteousness of our justification the other is the Righteousness of our sanctification Now 't is the latter of these which is here said to exalt a Nation and Cajetan phraseth it an Vniversal Righteousness which is Influential into all the actions of a Christian and streams through the whole course of his life it is so very conspicuous and casts such a shine upon it as evidenceth him that hath it to be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all manner of conversation as in 1 Pet. 1. 15. Righteousness is a word of great latitude Justitia latissime patet ac omnes complectitur virtutes saith Ludovicus Vives in his Commentary upon Austin de Civ Dei It includes not only all moral virtues but also all Divine and Spiritual Graces Aristotle calls it omnis virtus and saith it excels all other quantum Lucifer inter astra as the bright and Morning-Star excels the rest in beauty and splendor It is a virtue in a stricter sense that doth Suum cuique tribuere that renders to every one his due to God the things that are Gods as Faith Fear Love Thanksgiving and Obedience and to men the things that are mens as Honour Tribute and Subjection to Kings Reverence Respect and Service to Superiors Love Kindness and Justice to Inferiors Truth and Equity in our mutual dealings and negotiations in the world a doing to others as we our selves would be done by according to that sacred and standing Rule of our blessed Lord and Master Mat. 7. 12. This Righteousness is to be found in the several VValks of Gods Commandments it runs as one saith through every Precept as it were the veins of every Law in the second Table and calls for obedience due to parents Natural Ecclesiastical and Civil in the fifth Command our care to preserve our Neighbours life in the sixth Chastity in the seventh Estate in the eighth good name in the ninth our desires in their due bounds against coveting what is our neighbours in the tenth And take but the word in the most comprehensive sense and it is the obedience of the whole Law This is the Righteousness that exalteth a Nation not as a Cause producing an effect but as a means conducing to such an end The Lord doth not thus reward our Righteousness ex debito but ex bene placito not for our merits that plea will sail us but for his mercies sake This for the Answer of the first Quaery Secondly What is meant by the exaltation of a Nation when may a Nation be said to be exalted Then is a Nation any Nation exalted as well as the Jewish whose Doctors would have this former part of the Text speak them the only happy people in the world excluding all others when it is blessed made prosperous and flourishing in the enjoyment of Truth Peace and Plenty VVhen the Almighty for it is his doing enlargeth the borders of it strengtheneth the bars of her gates and blesseth her Children within her VVhen he maketh peace in her borders abundantly blesseth her provision and satisfieth her poor with bread VVhen there is no breaking in nor going out no leading into captivity nor complaining in the Streets And when the Lord with an higher hand yet blesseth a people with all spiritual and heavenly blessings when he placeth his Sanctuary in the midst of a Nation his Tabernacle is with a people and he sets up among them the glorious light of the Gospel in the golden Candle stick of his Ordinances VVhen he turns to the people a pure language that they may call upon the name of the Lord to serve him with one consent or with one shoulder as it t s in that Gospel-promise Zech. 3. 9. Then may it be rightly said of such a Nation or People according to the Psalmists conclusion Psal. 144. 15. Happy is the People that is in such a case yea happy is that People whose God is the Lord. Glorious things are spoken of thee O City of God Now is a Nation exalted made honourable and renowned or born on high as judicious Cartwright understands the expression which he judgeth to be a metaphor taken from heavy bodies lifted up and carried aloft by joint force and united strength Thus a people brought low made vile and miserable because of their fins by the administration of justice and the exercise of righteousness are lifted up
on high made honourable and happy This this is the way and means to make that people the Head which were formerly the Tail to make them stronger than their enemies and more excellent than their neighbours Since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life saith the merciful God to a repentant resorming people Isa. 43. 4. And Ezek. 16. 14. Thy renown went forth among the heathen for thy beauty for it was perfect through my comliness which I had put upon thee saith the Lord God Thus you see what is that righteousness that exalteth a nation and what is meant by the exaltation of a nation I am now to confirm the Assertion which indeed stands not in so much need of proving as of improving however I shall omit neither Righteousness exalteth a Nation or a Nation is greatly blessed by the means and for the sakes of Righteous ones who diligently perform the duties of their places to the glory of God and in the right of those with whom they have to do Righteousness is not to be taken here only in the abstract but with relation to the subject in which it is inherent the concrete is included in the abstract as it is often to be found in holy Writ where the names of Virtues and Vices are put for the persons to which they are adjoyned as wickedness for the wicked Job 5. 16. St. Paul was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pest for a pestilent plaguy fellow thus pride is put for the proud Jer. 50. 31. Behold I am against thee O thou most proud or O pride as it is in the margent of your Bibles which is to be understood of the lofty and proud City of Babylon So here Righteousness being inclusive of Righteous ones the Inference is clear that it is for the sake and by the means of such who endeavour to walk in all the Commandments and Ordinances of God blameless that a Nation comes to be exalted and blessed of the Lord. Consonant hereunto is that saying of an ancient Author whatever good thing is bestowed upon the sons of men it is given on the account of the righteous for the sake of those that faithfully preach and diligently hear the Gospel and call upon God the unrighteous do not believe this neither do they acknowledge it therefore they evilly requite the people of God If any shall be offended with this doctrine we need not much wonder at it for they who have no love for Gods people will not acknowledge that they are beholden to them The poor wise man that delivered the City by his wisdom how quickly was he forgotten the Text saith that no man remembred that poor wise man This is merces mundi the worlds wages as one loves to phrase it to be so blind as not to see or so ungratefull as not to own their best friends I mean sincere Christians upon whose account and for whose sake the Lord is pleased to conferr many great and endearing mercies upon an undeserving yea upon an ill-deserving people The truth of this Proposition will be sufficiently evidenced 1. By the Examination of those allusive metaphorical expressions which are aptly applied to righteousness or to righteous ones 2. By an Induction and Enumeration of particular blessings which the men of the world have enjoyed for their sake and upon their account 3. By the Consideration of those wasting Judgments which have presently taken place after their Removal By these steps we shall proceed to bring in such clear proofs of the Wise mans Assertion as may procure at least the assent of unprejudiced Readers and will be deny'd by none besides inconsiderate or resolved sinners I must not be long in my passage through these particulars To begin with the first we shall find upon enquiry Gods people to be compared First To the Bulwarks of a City which keeps off the Enemy and will not suffer desolation to enter Thus Nazianzen calls Athanasius the Bulwark of Truth When Sin hath made a breach for the Divine vengeance to take place God presently seeks for these to stand in the gap to prevent an Inundation of misery from rushing in upon unarmed naked sinners as you may read Jer. 5. 17. Run ye to and fro through the streets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it You see here what great account the Lord makes of his Servants when as he will pardon a whole Nation for one righteous mans sake So in Ezek. 22. 30. And I sought for a man among them that should make up the hedge and stand in the gap before me for the Land that I should not destroy it but I found none And because he could find none behold how suddenly winged destruction overtakes them in the following verse Therefore have I poured out mine indignation upon them I have consumed them with the fire of my wrath their own wayes have I recompenced upon their heads saith the Lord God 2dly The Righteous are the Chariots and Horsmen of a State thus Elisha cried after Elijah when he was taken from him by the spirit and mighty power of God My father my father the Chariot of Israel and the Horsmen thereof They are the very strength of a Nation where they live and have prevailed more with their prayers and tears then a thousand times as many could do with their weapons of War One of these have chased a thousand and two have put ten thousand to flight Whosoever shall gather together against thee shall fall for thy sake saith God to his Church Isa. 54. 15. and in the 17. verse No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgment thou shalt condemn this is the heritage of the servants of the Lord and their righteousness is of me saith the Lord. 3dly They are as Stakes to an hedge or Trees to a Cawsey that keep it from falling down and from being broken up thus we read Isa. 6. 13. In it shall be a tenth and it shall return and shall be eaten as a Teil tree and as an Oak whose substance is in them when they cast their leaves so the holy seed shall be the substance thereof or the substance of the people as some have rendred the Text. The Prophet here alludeth to a long Cawsey or Terrass supported on either side with great Trees strongly rooted which reached from the Kings Palace to the Gate Shallecheth on the West-side of the Temple which Gate you find mentioned 1 Chron. 26. 16. Now the Righteous are these Trees on either side the Cawsey which have life and substance in them and though sometimes the Trees may cast their