be applied in maintaining a war with the Amorites, Hittites, and Perizzites. Ahitophel was then out of place. But after he was preferred to the office of chief minister he changed his mind, and insisted that the only way to subdue the Amorites was to apply the whole force of the nation against the Philistines.

Hushai, again, is a man all for economy, and a great favourite of king David: he is and has been employed to defeat the counsel of Ahitophel,-which indeed he has effectually brought to nought by hanging him in a pension and peerage. Hushai, though a man of no great capacity, yet by fair speeches, and the countenance of his master, has for a long time enjoyed the management of public matters, which he has had the address to turn to his own private economy. He and Ahitophel have been a kind of counterparts in the political drama, and have endeavoured to make all things work together for their own advantage. But righteousness never was any of their stated principles; and amongst twenty thousand such, there could not be found forty and five righteous persons.

A certain man of the tribe of Israel hath risen up at last; and his cry is, "What portion have we in Israel?"—and by his popular proceedings hath brought over the greatest part of the kingdom to his side, in order to subvert Hushai; with whom and the king's ministers he hath made a little too free, in discovering forty and five times those secrets, which all good ministers were willing should be sunk in oblivion, and therefore hath brought down the whole weight of ministerial vengeance upon him. But the brave Israelite, being of an unconquerable spirit, nobly stemmed the torrent, by a zealous defence of the liberties of his country; which he so far effected, that even a first Sy of S-e dared not to meet him face to face. So much did terror seize his guilty soul.

Ahitophel (then out of place) in a certain by declared this patriot ought to be supported, because it was an open breach of the pe, and an attack upon the liberties of the subject; yet no sooner had Ahitophel taken his place in the sanhedrim, but, like a true courtier, he veered about, and the wind blew so violently from the North, that it deprived him of his understanding, and the poor Israelite was found to be a blasphemer of his God, and a libeller of his k-g.

From the energy of this orator, and from a herd of p-s and pn in the sanhedrim, this son of Israel was forced to fly to the land of the Philistines, where he might dwell in safety:but he has returned with the same principles, and the same spirit to vindicate the rights of an injured people. For the sake of those privileges, which are dear to all whose principles are not enslaved through influence, or devoted to the arbitrary power of any -d, he now lies confined by a manifest p--n of righteous

s made for the protection of the subject against the wanton tyranny of arbitrary ms. Yet whether forty and five such as him will save a nation from ruin is as yet uncertain.

Since we cannot find forty and five righteous persons at court, who speak the truth in their heart,-possibly we may find them in the city, among men of business, or at balls and assemblies. There is some reason to fear a disappointment here also. Men in business do not always speak truth. It is now become customary to praise what is not worthy, and to undervalue what is valuable. "It is nought, it is nought, saith the buyer; but when he is gone away, then he boasteth." Every tradesman is obliged to exercise the same craft upon his neighbour by way of selfdefence, and by this means deceit becomes necessary in business. Forty and five will not be found among men of business, after this fashion. Most men in trade will think it no crime. to tell forty and five falsehoods for forty and five pounds, and increase the number to forty-five thousand for a like number of crowns. In polite assemblies there will be found the like disposition to falsehood;-every one inquiring after another's health, and affirming they are glad to see them, when nothing is farther from their heart,-and whenever they are gone, will traduce them, and abuse their character. Thus every brother will supplant.

One could gladly desire to find forty and five righteous among the fair and finest part of the human species; but, alas! infidelity prevails even among them. Every beauty envies another; and when good breeding obliges them to speak fair to each other, an evil heart disposes them to scandal when their backs are turned. "She is no better than she should be, for all her fine airs. Mr. Such an one and her-I know it—but I will say no more-Such a creature-What will the world turn to?--Her father, poor man, I knew him-But I forbear."

Very likely we may find our number among the clergy; for they profess to teach truth. Alas, we are worse than ever! There is reason to fear forty and five are not here. If signing and subscribing articles of religion, and teaching contrary to them, be truth, then have we found a greater number of righteous persons than forty and five. Let any one read the articles. of some churches, and compare their sermons with them, and see how they agree. Is it not solemn mockery of God and religion, to subscribe for truth what one does not believe, and never intends to teach? Yet this is a common case. If a man accept of the cure of souls, and never endeavour to instruct them in the way of life and salvation, is there any truth in him?

II. A righteous person does not slander with his tongue, nor take up an evil report against his neighbour. He will not publish to any man's disadvantage what is not manifest and predominate in his character. He will not deal in private history, whispers, and secret reports; but will defend his brother against other people's calumny. At the same time that he testifies openly against all public vice, he will be jealous of private character,

* Proverbs, xx, 14,

and

and will not choose to hurt the person or interest of any mati. He will attack sinners in a body, but avoid all personal reflections, except where he finds a leader in vice. In case any one shall make himself so conspicuous in the practice of folly, as to become head of a regiment of sinners, it will be no crime to attack the leader, on purpose to discomfit the whole body. But no righteous man will asperse private characters, nor wantonly sport with another man's good name. Such a person will examine all reports, and reject them, unless they be so manifest that he that runs may read them. He knows that he that slandereth his brother is a murderer, and will avoid such a practice totally. All whisperers and backbiters are an abomination to a righteous man, and he shuns them as he would do the plague, well knowing that he who slanders one will do the same to another, and that no man is safe that lies within their reach. This is a part of the character of a righteous man. But where shall we find forty and five such? Not him who hums forth slander against a nation in general which he does not know, for reasons which are no way connected with their character, is righteous. Is it righteous to accuse a whole innocent people for the sake of one man? Not him who libels a whole kingdom forty and five times, without any offence given on the other part. Forty and five such persons would only make forty and five sinners,-fit inhabitants for Sodom, but not good subjects in a Christian country. Not him who endeavours to divide the king from his subjects, and the nations from one another. Such an one is only a pest to society, and a plague to his country.

III. A righteous man is one that feareth the Lord, and honoureth them that fear him*-one who reverenceth the name, and attributes, and whole character of the Most High, described in the sacred oracles;-who sanctifieth the day of the Lord, and observeth with reverence his ordinances and appointments;who worshippeth his Maker by all the means he hath commanded him to observe. A truly righteous man makes the gospel of Christ the reason of his hope the law of God the rule of his conduct; his whole life is regulated by the scriptures,-and all things that pertain to the body he makes subservient to the honour of his Maker, and the good of his own soul. He begins his pursuits with seeking first the kingdom of God and his righteousness, and then waits patiently for all other things. He will found his patriotism in the fear of the Lord, and the love he bears to his country in the love of his Maker. He will honour them that fear God, as his fellow-worshippers, and partakers of the same hope with himself, and make it his study to encourage, comfort, and assist all who love religion and righteousness. On the other hand, he will despise vile persons who delight in wickedness and hate the fear of the Lord. With such he will refuse

Psalm xv. 4.

to

to associate, lest they should corrupt his morals. Such as laugh at religion, and ridicule the word of the Most High,-who turn all things sacred into mockery, and set every act of godliness at nought, these he will hold for his enemies, and keep at a distance from them. With no blasphemer will he have fellowship, nor will he partake with hypocrites if he know them. When the wicked become popular, he will mourn; and rejoice when righteous men are in power. When wicked men are exalted, he does not envy them, but pitieth the public under their administration. When the wicked flourisheth, and spreadeth like a green bay tree, he laments their condition,-knowing that their downfal will be great. But when he seeth the godly man distressed by the oppression of the vile, he does not despair of his condition, but hopes for his relief, and endeavours to deliver him and though his attempts should not succeed, yet does not his hope fail; for he knows that the latter end of that man is peace. But where shall we find forty and five such righteous persons in these degenerate days? Shall we account those men such-who, instead of adoring the attributes and blessed perfections of the Almighty, burlesque his character, and defame his Son?-who, instead of fearing the Lord, laughs at all that is called God?who instead of honouring them who fear the Lord, are the companions of infidels, swearers, and unclean persons? Shall we call such righteous persons, who, though they rail at other men's iniquity, do yet commit all manner of wickedness with greediness? Are not such persons hypocrites as well as profligates, who condemn vice because they have it not in their power to commit it? Undoubtedly such as would be directors of public virtué should have some virtue of their own. They are unfit to direct the public, who are slaves to their own passions and appetites. Should men have any share in public administration, who cannot subdue their lust and corrupt affections?

They complain of tyranny with a very ill grace, who are themselves tyrants in their own families, and among their dependents. Such persons, who are severe to their wives, children, and servants, would undoubtedly tyrannize over a whole nation if they were in power: forty and five such persons would only make forty and five oppressors, and be fitter to dwell in Sodom than in Great Britain. Can those who make religion a tool of interest deserve the character of righteous?-who can bow in the house of Rimmon, contrary to their professed principles of religion, for any post or preferment under the crown;-who prostitute the most sacred ordinances for the love of the mammon of unrighteousness, and the pleasures of sense; who can eat that bread, and drink that cup, which their Saviour intended for memorials of his death, only to qualify them for a civil office, or to be a test of their fitness to be members of pt, soldiers, or excisemen? How far are we yet from number forty and five!

A righteous

A righteous man will not dare to profane any sacred ordinance for private worldly advantage. That fear of the Lord, which is the ruling principle of action in his soul, will prevent him from prostituting those appointments of his Maker to any other purpose than those they were designed for by the Author of them. Righteous persons will neither approve of blaspheming God, nor unjust libelling of lawful superiors;-but will at the same time do justice to all sorts of blasphemers and libellers. They will account it equally profane and absurd to observe blasphemous practices, with writing blasphemous poems, and a greater crime to libel the Prince of Peace, than to libel any monarch upon earth. To prostitute the communion of the body and blood of Christ for temporal privileges, is blaspheming in practice; and to write against divine revelation, is libelling the Almighty: yet we do not find either Sy of S-e or J. -e of the K-s B-h taking the least notice of many such criminals. The reason is, such blaspheming and libelling do not affect them nor their interest;-and men may use their Maker as they have a mind, provided they behave discreetly to persons of quality. But it would require a large degree of charity to make any one believe that those were righteous persons who devote sacred things to selfish and worldly purposes;-who can neglect the last commandment of their Saviour, till interest or ambition determine them to observe it. There ought to be some equality according to the principles of righteousness, in punishing offences; otherwise all mankind have a right to say, either the laws are fictitious, or the unjust.

A righteous man will not take a bribe to pervert judgment, nor turn aside the poor in the gate from his right.* He will do justice impartially, from the love he beareth to truth; and not from such base principles as the love of filthy lucre, and the desire of gain. He will not be influenced by bribery, either to hurt the public, or to neglect the interests of the common weal. If he is a magistrate, he will not be turned aside from equity, like Felix, for a paltry consideration; but do justice for the regard he bears to it. It is the character of Samuel's sons, that they took bribes, and perverted judgment; whereas their father could appeal to all the people of Israel if he had ever received any during the whole time of his administration.

Neither will a righteous man, in the character of a candidate for preferment, offer any bribes; nor, as an elector, accept of any. A righteous man, who offers his service to his country, will not attempt to corrupt the morals of his fellow subjects, when he is professing to stand up for their rights and privileges. He will rather be a patron to the virtuous, and an instructor to the ignorant in the paths of honesty. A righteous community or corporation will abhor the thoughts of bribery, and detest the

Amos, v. 12,

man