THIS Psalm is variously expounded . Some suppose that the Church does here complain of the Persecution of Idolatrous Nations , and implore the Aid of God and Man against them ; but whoever reflects on the 7th and 8th Verses , will easily see , that by Evil-doers and Workers of Iniquity in my Text , the Psalmist does not mean the Heathen and Infidel , but Atheistical and Impious Israelites . Others consider David in this Psalm as a private Person , and in distress ; and think that in the words of my Text he begs the Defence and Protection of Man , as in the beginning of the Psalm he had done that of God , against his implacable and too powerful Enemies : but whoever will look more closely into the design of this Psalm , will soon see , that David here is not acted by Fear but Zeal ; that 't is not his own Enemies , but the Enemies of God and Goodness he sets himself against : Nor is it his own Defence , but the Overthrow of Wickedness which he aims at . I think therefore we ought to look upon David here in a publick Capacity , as a Prince or Magistrate ; and then as such he deplores the Increase and Confidence of the Wicked : and having fortify'd himself in God by Prayer , he resolves , 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 Assistance all that had either Heart or Ability for such a Work , as being well aware of the great difficulty of it . Who will rise up for me against the Evil-doers ? or who will stand up for me against the Workers of Iniquity ? This is the Sence I prefer , not only for the Reasons before alledg'd , but also because it best becomes the Zeal and Faith of David , best suits the Spirit and Genius of several other parallel Psalms , and seems plainly to me to have the Countenance of the Targum and Septuagint . In the words thus explain'd we have these three things :

1. The deplorable State of Israel . This is easily to be collected from the form and manner of David's expressing himself here , Who will stand up for me ? who will take my part ? As if he should have said , Such is the number and power of the Wicked , that how much soever my heart is set upon a Reformation , I can hardly hope to effect it , without the Concurrence and joint Endeavours of good Men . And yet alas ! how little is the Assistance I can reasonably expect of this kind ? How few are the sincere Friends of Goodness ? How great and general is the Coldness and Indifference which possesses men in the things of God ?

2. The Duty of the Magistrate . This is plainly imply'd here , and is , to curb and restrain Wickedness , and to promote a general Reformation .

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

1. The deplorable State of Israel . The Psalmist does not here reckon up all the Sins which then polluted the Land ; but only observes to what height Wickedness was grown . Impudence and Atheism , or something equivolent to it , and Crimes of no common size now reign'd and rag'd every where . Sin was no longer the work of darkness : Transgressors 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 see all others do so too . Though they were such as were not to be endur'd in any Community , yet were they so far spread , and had so 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 Eastablishment of Wickedness in its room , by their Influence and Authority . All this is plainly to be inferr'd from the Psalmist's Description of those times : Lord , how long shall 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 slay the widow and stranger , and murder the fatherless . Yet they say , The Lord shall not see , neither shall the God of Jacob regard it . And v. 20. Shall the Throne of Iniquity have fellowship with Thee , which frameth Mischief by a Law ?

This was indeed a miserable , a desperate state of things : and yet we have reason to fear that our own is as bad ; nay , considering the Means and Motives we have enjoy'd , and still do , worse . Our Wickedness , both in practice and principle , is at last arriv'd at the utmost maturity it is capable of . It is not lukewarmness in practice , 't is not too great a latitude in the Faith , 't is not Disputes about things indifferent that we now complain of , but downright Apostacy and Infidelity . The utter Subversion of all Religion is now threatned by Atheism and Deism , by Clubs and Combinations of Wretches , who believe either no God at all , or none but such a one whose Being and Attributes consist well enough with the worst of Vices . Order and Decency , Peace and Unity , Church Discipline and Government , are things that we have long ago accustom'd our selves to contemn and slight : but now we are come to treat the Gospel it self as a cunningly devised Fable , and Vertue and a publick Spirit as things that none have an inward Esteem for but Fools and Superstitious . Now when these are our Principles , when these are openly abetted and industriously spread in Publick and Private , in Print and Conversation , to the reproach of Christianity , and the scandal and shame of Magistracy and Government , what Morals are we to expect amongst us ? what , but just such as we find ? We were long ago Lewd and Carnal , Factious and Contentious , Admirers of the Pomp and Ostentation of Life . But these are the common and usual Vices of Prosperity in every Age : we have now advanc'd much further . We are False , and Base and Cowardly , Corrupt and Perfidious . There is no Truth , no Justice , no Integrity amongst us : much less any Love of our Country , or Zeal for any thing that is commendable or lovely . Before we were seduc'd by Prosperity against Conscience : but there was yet hope , because something of Conscience remain'd : but now alas ! Conscience is look'd upon as a Notion fit only to awe and scare the Weak and Simple . Before , we were too far estrang'd from that Purity and Peaceableness , which are the inseparable Properties of heavenly wisdom : but now we are as far estrang'd from common Honesty and Truth , without which , I will not say Religion , but even Human Society and Trade cannot subsist . These are the glorious Fruits of Atheism and Deism , and I know not what late Discoveries and Innovations in Religion and Politicks . And all this is but the natural course of things ; for ill Principles do as naturally breed Immorality , as Immorality does Ruine ; according to that of the Psalmist , The Fool hath said in his heart there is no God ; and then it follows , They are corrupt , they have done abominable works , there is none that doeth good . Psal . 14.1 .

This now is our state : how dangerous , how deplorable a one , no Man can be insensible , who is in any degree thoughtful and serious . And where is it now we are to seek for redress ? To whom are we to apply our selves for Reformation ? Shall we despair , Shall we quit the design of it , and , forbearing all attempts of our own , leave the Work wholly to God ? If so , we need not doubt but God will one day or other assert his Truth , and vindicate his Honour ; but it will be in our Ruine , not Reformation . For when God has try'd us long under the richest means of Grace , the fructifying Influences of his Word , Sacraments , and Spirit , and we bring forth nothing but Briars and Thorns ; when he has exercis'd us long under the various Discipline of Judgment and Mercy , and we bring forth nothing but Fraud and Falshood , Violence and Oppression ; what are we to expect from God , but that he shou'd accomplish upon us all the Woes denounc'd against Jerusalem in the like case , Isai . 5. and sum'd up v. 5 , 6 ? And now go to , I will tell you what I will do to my Vineyard : I will take away the hedge thereof , and it shall be eaten up ; and break down the wall thereof , and it shall be trodden down . And I will lay it waste , it shall not be pruned , nor digged , but there shall come up briars and thorns . I will also command the Clouds that they rain no rain upon it . I doubt not but you will be of opinion with me , that we ought to prevent this Sentence by some Endeavours of our own for Reformation . To whom then shall we address our selves ? To the Masters of Families ? 't is true , they can do much , and much one day will be requir'd of ' em . But alas ! when the day has been spent in cares and drudgery , the evening is commonly spent in mirth , or wine , or worse : so that little , I doubt , is to be expected from hence . Shall we then fix our hopes upon Religious Societies , confederated and enter'd into for this very purpose ? I am glad , I confess , to see a Spirit of Religion stirring and moving any where amongst us ; and I know not how far this leaven may go towards the fermenting the whole lump : But alas ! They do not possess all those Advantages which are necessary for so great a work . Shall we then expect Reformation from the Clergy ? God , I confess , has set them as Shepherds and Watchmen over his Flock , and it cannot be deny'd but we may and ought to do much more than we do ; I pray God make us sensible of the great account we are one day to render of our Stewardship . But alas ! you cannot be ignorant , that this is one of the crying Sins we complain of , that the great Endeavours of this Age are to render the Ministry of this Body of Men useless and unserviceable ; by malicious slanders and other ill methods to extinguish all Reverence for their Persons and Office ; and by pernicious Errors to defeat the power and efficacy of their Doctrine : Nor can you be ignorant how far these have succeeded . From whom then are we to expect a Reformation ? From the King ? He indeed is invested with power enough , and God has done great things for him . I hope he is truly sensible of it , and has it upon his heart to make the best returns he can . Especially since our Religion and Liberty , without this , are far from being secur'd , our Deliverance far from being compleated : and whatever honour he has himself acquir'd either by War , or by this Peace , it will want its greatest Beauty and Perfection ; nay , I fear , be utterly blasted , if it be not ripen'd and consummated by the Glory of a Reformation . But after all , will not he be ready justly to take up the words of the King of Isreal in my Text , and in the sence I have given of them , Who will rise up for me against the wicked ? &c. The Burthen is too great for one alone , were he great as Moses himself : therefore is the Civil Power communicated in lesser Streams and Branches , from the Root , from the Fountain , from the Supream Magistrate , to Subordinate ones . On you then is devolv'd a mighty part of this Duty . From you therefore , the Magistrates of this City , we are to expect strenous and zealous Attempts for a Reformation . The eyes of all good Men may be reasonably upon you . The station you hold , the power you participate , lay great Obligations upon you , and give you great Opportunities . From you therefore God , the King , and the People may justly demand and expect very great Advances in the work of Reformation . All this will more fully appear from my second General ; which is ,

II . The Duty of the Magistrate . That this is to curb and quel the Ungodly , and cut off wickedness from the Cities of our God , will be plain to any one that shall consider the End of Civil Power , and the Influence of Vertue . If we enquire why God has put the Sword into the hand of the Civil Magistrate , why the Supream , Universal Monarch of Heaven and Earth has communicated a Ray of his Authority to Man , Scripture and Reason will soon inform us . St. Paul , Rom. 13. after he has asserted the Origin of Civil Power to be from God , and from thence inferr'd the Obligation of Inferiors to Obedience , not only for wrath , but also for Conscience sake ; he does at large describe the Office of a Magistrate , consisting in what I have laid down , v. 3 , 4 , 5. St. Peter advances the very same Doctrine , only a little more compendiously , 1 Pet . 2.13 , 14. Submit your selves to every Ordinance of Man for the Lord's sake ; whether it be to the King as Supream , or unto Governours , as unto them that are sent by him , for the punishment of Evil-doers , and for the praise of them that do well .

If we consult Reason , this will soon tell us , that that is truly the great End of Civil Power , which when attain'd , the Community arrives at the greatest happiness it is capable of , and without which all other Advantages are either useless or pernicious . And this is certainly Religion : This is the Spring of all wise Counsels and Conduct , and of all handsome and worthy Actions . This inspires the Magistrate with Wisdom , Integrity and Zeal for publick Good . This produces Obedience in the Subject towards their Prince , and Charity towards one another . This begets and nourishes Sobriety and Courage in the Souldier , and Truth and Justice in the Trader . This is , in a word , the only solid Foundation of a People's strength and glory : for it gives us Peace and Unity , and Wealth at home , and Reputation abroad . But on the other hand , as Righteousness exalts a Nation , so Sin is the reproach of any People . This blasts all our Secular Advantages , and defeats all the hopes the most promising Circumstances can raise in us . Wealth without Religion does but invite Invasions , and render us a richer Prey . The strength and skill of Arms without Religion , naturally tends to Tyranny or Civil Tumults : or if a Martial Genius and Power be wisely or luckily diverted on foreign Wars , this in effect is but to oppress our selves in order to infect others . As to Peace , there is no peace , saith my God , unto the wicked . This is as true with respect to the Peace of Publick Societies , as to the Calm and Tranquility of a private Bosom . Without Religion , Selfishness & Sensuality , Lust , Passion & Fancy , must be the predominant Principles in us ; and these are restless and humorous , dividing , contentious and weakening ones . They naturally embroil us with neighbouring Nations , or with one another , and make us at once unfit for war , and incapable of peace . In one word , were Religion exterminated , and Wickedness substituted in its room , without any other Evil or Enemy to attack us , we should unavoidably sink and perish under the weight and persecution of our own Vices .

And yet , after all this , I have made you but a very imperfect Representation of the different Influence of Religion and Wickedness . I must put you in mind further , that there is a God , a God who judgeth and ruleth the Earth ; that the Sins of any Nation do certainly subject it to his wrath and displeasure , and their Vertues entitle it to his favour and protection . What the Prophet publisht to Judah , is in effect the standing Rule of the Divine Government over all Nations . If ye be willing and obedient , ye shall eat the good of the Land : But if you refuse and rebel , ye shall be devoured with the Sword ; for the Mouth of the Lord hath spoken it . Isai . 1.19 , 20. And the following words are so applicable to us , that they may justly fill us with Melancholy apprehensions . How is the faithful City become an Harlot ? It was full of Judgment , Righteousness lodged in it , but now Murderers . Thy silver is become dross , thy wine is mixt with water . Thy Princes are rebellious and companions of Thieves : every one loveth gifts , and followeth after rewards . They judge not the fatherless , neither doth the cause of the widow come unto them . Therefore saith the Lord , the Lord of Hosts , the mighty one of Israel , Ah! I will ease me of mine Adversaries , and avenge me of mine Enemies . Nor let us flatter our selves with Security , because God hath sheath'd the Sword by an undeserved Peace . Unless we repent and reform , he can soon draw it again , and turn the point upon our more sensible and vital parts : or if he don't do this , he wants no Artillery , no Instruments of Vengeance ; he needs but restrain the Influences of Heaven , or let loose the Elements upon us , and we shall soon perish by Deluges or Conflagrations , by Earthquakes , Plagues , or Famines .

Thus I have plainly prov'd the Proposition laid down , that the great Business and Duty of the Civil Magistrate is , to maintain and advance Righteousness , and to cut off and extirpate Ungodliness . For I have shew'd that this is the great End for which God confers Power and Authority upon him : that Righteousness and Wickedness have necessarily a mighty Influence upon the Prosperity or Misery of every Community : and lastly , that the Favour of God is the necessary Consequence of the one , and his Displeasure of the other : And this alone is at any time enough to make us a happy or unhappy Nation . The Result of all is briefly this , the good of the Pepole is the great Concern of the Magistrate ; and therefore it is as plain , that 't is the Duty of the Magistrate to endeavour at this time a Reformation , as it is that the good of the People depends upon it . From this Doctrine thus clear'd will follow these two or three plain Inferences .

1. Now that we see the Duty of the Magistrate , 't is easie to infer what kind of Men are qualify'd to be Magistrates , namely such as Jethro recommended to Moses , Exod . 18.21 . Able men , fearing God , men of truth , and hating covetousness . Able men ; Men of Rank and Substance , Men of a great and just Reputation and Interest , founded on known and solid Vertues . Fearing God ; this is the foundation of all Wisdom and Vertue ; 't is impossible that such shou'd be either Enemies to Wickedness , or hearty Friends to Righteousness , whose Minds are not possess'd with a due and awful sence of God . Men of truth ; i.e. of Uprightness and Integrity ; that cannot be wrapt by Popularity or Ambition , nor influenced by Friends or Parties , by any selfish fears or hopes : but will readily pursue their Duty in defiance of all worldly Considerations to the contrary . Hating Covetousness ; Selfishness is a flat contradiction to a Publick Spirit , and 't is impossible that the Sordid and Covetous shou'd ever be capable of any thing so great and lovely as Religion and Honour . These are the Characters which fit Men for the Chair ; these are the Men whose Example will derive Force and Authority on their Zeal for Reformation .

2. From hence 't is plain that they who choose such Men for Magistates as are not qualify'd for it , betray the trust which God and the Government have repos'd in 'em : That they are in effect Enemies to their Religion and their Country ; and the Grounds they proceed upon , whatever they be , can never be wise nor good . The great and excellent Ends of God can never be serv'd by ill Men ; by Men whose Practices obstruct that Vertue which their Power should promote , and are so far from being an Ornament to their Station , that they are a Dishonour to it , and serve only to bring Magistracy it self into contempt .

3dly and lastly , Since Magistrates are the Ministers of God , and the great End of Government is to restrain Vice and propagate Vertue , 't is plain that they must at the last day render an account of their Office to God , and stand or fall as they have answer'd or disappointed this Expectation of God . It will not then be consider'd what expence they have made , what part or figure they have maintain'd , or what party they adher'd to ; but how heartily they have sought the good of the people committed to their charge : which is , in other words , how zealously they have persecuted wickedness , and espous'd the interest of Religion . The Psalmist therefore puts Magistrates in mind , that God heedfully superintends and observes their deportment , in order to judge ' em . God standeth in the Congregation of the mighty : he judgeth among the Gods . Psal . 82. And by laying before 'em the vast importance of Magistracy to the World , for 't is the support of it , he suggests to 'em how great , how dreadful a punishment must be justly due to negligence or corruption in it . They know not , neither will they understand ; they walk on in darkness : all the foundations of the Earth are out of course , v. 5. And at last , lest they should flatter themselves that their power and greatness can shelter and skreen them from Vengeance ; he puts 'em in mind that they are mortal , and can no more escape judgment than they can death : I have said ye are Gods , and all of you are Children of the most High ; but ye shall die like Men , and fall like one of the Princes , v 6 , 7. And as it is appointed for Rulers as well as private Men once to die , so consequently to appear in judgment . And what a dreadful account will he have to give at the last Audit , who has been selfish or sottish ? who has prostituted his power to gratifie some vile Lust or Passion , and betray'd the honour and interest of Justice and Vertue to serve some By-end ?

To prevent this sad issue of things , give me leave to lay before you the Example of an excellent Governour , which I would earnestly desire you to follow in proportion to your Endowments and Power ; it is that of David in Psal . 101. He there proposes to himself three things , and I do not doubt but he did steadily pursue 'em throughout his Reign . 1. He resolves upon the practise of the strictest vertue in his own person ; without which he well knew he cou'd not expect the propitious Presence of God with him , either to guide or bless him . I will behave my self wisely in a perfect way ; O when wilt thou come unto me ? I will walk within my house with a perfect heart . I will set no wicked thing before mine eyes : I hate the work of them that turn aside , it shall not cleave to me , v. 2 , 3. Next he resolves to purge his Court of all wicked and ungodly Men , and to plant it with such as fear God : to cashire the peevish and ambitious , the treacherous and fraudulent , the factious and contentious ; and to receive into his friendship and service Men of Truth and Integrity , Lovers of Religion and their Country ; and therefore sure to be faithful to both . A froward heart shall depart from me , I will not know a wicked person . Whoso privily slandereth his neighbour , him will I cut off : him that hath an high look and a proud heart will not I suffer . Mine eyes shall be upon the faithful of the Land , that they may dwell with me ; and so on . Lastly he resolves to put the Laws against all notorious Offenders in vigorous execution And the truth is , the Civil Laws of Moses are full and severe enough against all wilful and scandalous Crimes , and needed not any Arbitrary Power to supply their defects : So that the Psalmist might very well express this his sence in the manner he does ; I will early destroy all the wicked of the Land , that I may cut off all wicked doers from the City of the Lord , v. 8. O bright example ! O wise and holy Resolutions ! Happy will this Land be , when God shall vouchsafe to raise up such a Spirit as this in our Prince , and in all that are put in Authority under him . Certainly all that have any serious thoughts about Religion and the Influence of it , must earnestly desire to see that day , and make it the daily subject of their importunate Prayers . Which minds me of my third and last Head .

III . The Duty of all good People , to serve and assist the Magistrate in his Endeavours for Reformation . Which is here call'd , The standing up with him against the workers of iniquity . I need not surely prove this to be our Duty . We cannot save our own Souls without doing what God has put in our power towards the saving those of others : without this we must not pretend to Religion . For what a strange sort of Religion is that which has neither Zeal for God , nor Charity for Man ? and he can be suppos'd to have but very little of either , who will not contribute what he can to the maintenance and propagation of Righteousness , and the suppressing Wickedness . It often happens , and it is a deplorable face of things when it does so , that the great , and the rich , Men of place and power , are the Fautors and Abettors of Sin ; not only doing ill themselves , but delighting in those that do so . It often happens that Vice has gain'd that Ascendant and Authority in a Nation ( unhappy the Nation where it has ! ) that it defies , not only all the Exhortations and Denunciations of the Pulpit , but the Force and Majesty of Laws too . In this case , not subordinate Magistrates only , but even Princes themselves will need the counsel , the industry , the help and service of others ; and shall we be accounted the Servants of God and Lovers of Vertue , if we express no concern or zeal for either upon such an occasion ?

If it be said , we do not dispute our Obligation to do what we can in such a Cause as this is ; but what is it that we can do ? I answer , I do not doubt but that frequent Opportunities will offer themselves , when you may seasonably testifie your good will to it . But besides these , there are some general ways of doing it , to which we are all equally tyed . Such are , for instance , a cheerful Obedience to the Magistrate , a fair and candid construction of his Conduct , a just honour and esteem for him on the account of what he does well , fervent and constant Prayers to God for a Blessing upon him , that he may be endow'd with a Spirit of Wisdom and Counsel , of Courage and Constancy , and may be ever under the protection and guidance of God . Nay , there is something more then all this that we can do ; we may reform our selves , we may employ much care about our Families , we may count enance and encourage the Publick Worship , by our constant Attendance upon it , and an equal and reverent Deportment at it , and we may , in all Conversations , signifie our dislike of every thing that has any tincture of Impiety . By this means we shall make the work of the Magistrate very easie , we shall strengthen his Hands , and confirm him in his just Resolutions ; and we shall give check to the confidence of Sinners , and Sin will again sneak and hide it self in Dens and Darkness , when it meets with that open and honest opposition which it ought , from all that make profession of Christianity . Do you yet desire more particular Directions ? consider by what Arts ill Men endeavour to propagate Wickedness , and from hence you will soon see how you are to obviate and countermine ' em . Are they industrious to advance ill Principles , and to subvert Primitive Christianity ? we must contend earnestly for the Faith once delivered to the Saints , and be industrious to keep it firm upon its first grounds . Are they for cashiering Churches , Liturgies , Priests , and Sacraments ? It is even from hence plain , that 't is the Interest of Religion that we shou'd pay a just regard to ' em . Do they combine to blast and oppress by Calumnies and ill Arts all good Men , and especially those who are more peculiarly engag'd in the Defence of Religion ? we must encourage , vindicate , support , and honour such . Do they labour to divide and embroil us ? we must sincerely follow after those things that make for peace . Finally , are they zealous to promote ill Men ? we must be so to set up good ones . I will now sum up all , and conclude .