themselves, as we have done for our felves: Serm. 8. but we confider not that this is the Language of Self-love, and Arrogance; that 'tis utterly irreconcilable with the Charity, or Humility of a Chriftian. Let us then lay afide all Excufes; and let us fhew the World, that we in good earnest believe the Gospel. Let us demonftrate by our Good Works, that the Spirit of Jefus, rules in us; that the Love of God and Jefus, and confequently of our Brother, is (bed abroad in our Hearts. Let us act as becomes Men who believe a Providence, and a Judgment to come: who believe that we shall receive according to what we do in the Body: So let us refolve to live and die in the practice of that Charity which is profitable to all things; having the promife of the Life which now is, and of that which is

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Reformation, or the Duty of the Magiftrate and People,

PSALM CXIV. 16.

Who will rife up for me against the Evil doers? Or who will stand up for me against the workers of Iniquity?

T

HIS Pfalm is variously expounded. Some fuppofe that the Church does here complain of the Perfecution of Idolatrous Nations, and implore the Aid of God and Man against them; but whoever reflects on the 7th and 8th Verfes, will eafily fee, that by Evil doers and Workers of Iniquity in my Text, the Pfal mift does not mean the Heathen and Infidel, but Atheistical and Impious Ifraelites. Others confider David in this Pfalm as a private Perfon, and in diftrefs; and think that in the words of my Text he begs the Defence and Protection of Man, as in the beginning of the Pfalm he had done that of God, againft his implacable and too powerful Enemies: But whoever will look more closely into the

aims at.

defign of this Pfalm, will foon fee, that Serm. 9. David here is not acted by Fear but Zeal; that 'tis not his own Enemies, but the Enemies of God and Goodness he fets himself againft: Nor is it his own Defence, but the Overthrow of Wickedness which he I think therefore we ought to look upon David here in a publick Capacity, as a Prince or Magiftrate; and then as fuch, he deplores the Increase and Confidence of the Wicked: And having fortify'd himself in God by Prayer, he refolves, in the words of my Text, to do the Duty of his Station, to imploy all the power God had given him for the Extirpation of Wickedness,and the Reformation of an impious People, and earnestly invites and calls in to his Affiftance all that had either Heart or Ability for fuch a Work, as being well aware of the great difficulty of it. Who will rise up for me against the Evil doers? Or who wil Stand up for me against the Workers of Iniquity? This is the Sence I prefer, not only for the Reafons before alledg'd, but also because it beft becomes the Zeal and Faith of David, beft fuits the Spirit and Genius of feveral other parallei Pfalms, and feems plainly to me to have the Countenance of the Targum and Septua gint.In the words thus explain'd we have thefe three things: 5 3 1. The

Vol. I.

1. The deplorable State of Ifrael. This is easily to be collected from the form and manner of David's expreffing himself here, Who will fand up for me? Who will take my part? As if he should have faid, Such is the number and power of the Wicked, that how much foever my heart is fet upon a Reformation, I can hardly hope to effect it, without the Concur rence and joint Endeavours of good Men. And yet alafs! How little is the Affiftance I can reasonably expect of this kind? How few are the fincere Friends of Goodness? How great and general is the Coldness and Indifference which poffeffes Men in the things of God? 2. The Duty of the Magiftrate. This is plainly imply'd here, and is, to curb and restrain Wickednefs, and to promote a general Reformation.

3. The Duty of all good People. Which is, as far as in them lies, to affift and encourage the Magiftrate in this good Work. I begin with the first of these :

I. The deplorable State of Ifrael. The Pfalmift does not here reckon up all the Sins which then polluted the Land; but only obferves to what height Wickedness was grown. Impudence and Atheism, or fomething equivalent to it,and Crimes of no common fize now reign'd and rag'd

every where. Sin was no longer the Serm. 9. work of darkness: Trangreffors were above the fear both of Shame and Laws: They had thrown off all Reverence for the God of Jacob, and hop'd in a little time to fee all others do fo too. Though they were fuch as were not to be endur'd in any Community, yet were they fo far spread, and had fo advanc'd themselves into Places of Power and Profit, that they were in a Condition to oppress the Godly, and to project the utter Extirpation of Vertue, and the Establishment of Wickedness in its room, by their Influence and Authority. All this is plainly to be inferr'd from the Pfalmift's Defcription of thofe times: Lord, how long fball the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things, and all the workers of iniquity boast themselves? They break in pieces thy People, O Lord, and afflict thine heritage. They flay the widow and stranger, and murder the fatherless. Yet they fay, The Lord Shall not fee, neither shall the God of Jacob regard it. And v. 20. Shall the Throne of Iniquity have fellowship with Thee, which frameth Mifchief by a Law?.

This was indeed a miferable, a defperate ftate of things: and yet we have reafon to fear that our own is as bad; nay, con

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fidering