The JUST MANS FUNERAL.

THe World is a volumne of Gods works, which all good people ought ſtudiouſly to peruſe. Three ſorts of men are too blame herein. Firſt ſuch as obſerve nothing at all; ſeeing, but nei­ther marking nor minding the daily accidents that happen, with^**Act. 18. 17. Gallio the ſecure deputie of Achaia, They care for none of theſe things. Se­condly, Such as obſerve nothing obſervable. Theſe may be ſaid to weed the world; If any paſ­ſage happeneth which deſerveth to be forgot­ten their jet memories (onely attracting ſtraws and chaff unto them) regiſtereth and retaineth2 them, fond faſhions and fooliſh ſpeeches is all that they charge on their account, and onely empty cyphers ſwell the vote-books of their diſcoveries. Laſtly, Such who make good ob­ſervations, but no applications. With Mary they do not ponder things in their heart, but one­ly brew them in their heads, and preſently breath them out of their mouth, having onely a rational underſtanding thereof, (which renders them acceptable in company for their diſcourſe) but never ſuffering them to ſink into their ſouls, or make any effectual impreſſion on their lives.

But Solomons obſervations were every way compleat, he mark'd what happened, and well he might, who advantaged with matchleſs wealth might make matchleſs diſcoveries, and could afford to dig out important Truths with mattocks of gold and ſilver; what he mark'd was remarkable, and what was remarkable, he not onely applied to the good of his private perſon, but endeavoured it might be propagated to all poſteritie in the words of my text, All things have I ſeen in the dayes of my vanitie; there is a juſt man that periſheth in his righteouſ­neſs; and there is a wicked man that prolongeth his life in his wickedneſs.

In the handling of Solomons obſervation herein, we will inſiſt upon theſe four parts, to ſhew,

• 1. That it is ſo.
• 3
• 2. Why it is ſo.
• 3. What abuſes wic­ked men do make becauſe it is ſo.
• 4. What uſes good men ſhould make becauſe it is ſo.

Firſt that it is ſo; believe Solomons eyes who profeſſed that he ſaw it: But here it will be de­manded, How came he to behold a righteous man? with what care and new eye-ſalve had he anoynted his eyes to ſee that which his father David (having a more holy, though not ſo large a heart) could never diſcern? ^**Pſal. 143. 2Enter not into judgement with thy ſervants O Lord: for no fleſh is righteous in thy ſight.

It is anſwered, Though ſuch an one whoſe righteouſneſs is Gods-juſtice-proof, never was, is, nor ſhall be in this life, (Chriſt alone except­ed) being God and man) yet in a Goſpel, or qualified ſenſe, he is accounted righteous, who juxta propoſitum juſtè vivendi, is ſo intentionally, deſiring and endeavouring after righteouſneſs with all the might of his ſoul. Secondly, who is ſo comparatively, in reference to wicked men, appearing righteous in regard of thoſe, who have no goodneſs at all in their hearts. Thirdly, righteous imputatively, having the righteouſ­neſs of God in Chriſt imputed unto him. Laſt­ly, Righteous inheſively, having many heaven­ly graces, and holy endowments, ſincere, though not perfect, or evangelically perfect pro hoc ſtatu, beſtowed upon, and remaining4 within him. Such a righteous man as this, Solo­mon ſaw periſhing in his righteouſneſs.

But in the ſecond place it will be inquired, How could Solomon patiently behold a righte­ous man periſh in his righteouſneſs, and not reſcue him out of the paws of oppreſſion? Could he ſee it, and could he ſuffer it, and be onely an idle ſpectator at ſo ſad a tragedie? Did his hand ſway the ſcepter, and was his head inveſted with the crown, contentedly to look on ſo ſorrowfull a ſight? Could he onely as in the * caſe of the1. Kings 3. harlots call for a ſword to kill a child, and not call for it here to defend a righteous man? He that is not with us (ſaith our Saviour) is againſt us. If it hold in private perſons, much more in publick officers? They perſecute who do not protect; deſtroy who do not defend; ſlay who do not ſave the righteous man, who have power and place to do it.

It is anſwered in the firſt place; Solomons ob­ſervations were not all confined to his own countrey and kingdom; though ſtaying at home in his perſon, his mind travelled into forraign parts, and in the neighbouring countreys of E­gypt, Edom, Syria, Aſſyria, &c. might behold the periſhing of the righteous and long flouriſh­ing of the wicked. Secondly, his expreſſion, I have ſeen, relates not onely to his ocular but experimental diſcoveries. What Solomon got by the help of Hiſtorie, Studie and peruſal of Chronicles. He that was skil'd in natural Phi­loſophie5 from the Cedar to the Shrub, was (no doubt) well verſed in all civil occurrences from the Prince to the Peaſant, from Adam to the preſent age wherein he lived, ſo much as by any extant records could be collected. To ſet hu­mane writers aſide, the Scripture alone afforded him plentifull preſidents herein. Open the Bi­ble and we ſhall find (almoſt in the firſt leaf) juſt Abel periſhing in his righteouſneſs, and wic­ked Cain prolonging his life in his iniquitie. To omit other inſtances, Solomon, by relation from his father, might ſadly remember, how Abimelech the High prieſt periſhed in his righ­teouſneſs with all the Prieſts, inhabitants of the citie of Nob, whileſt Saul who condemned, and Doeg who executed them flouriſhed long in their iniquitie. So much for the proof that it is ſo: Come we now to the reaſons why it is ſo. Theſe reaſons are of a double nature, ſome fetcht from nature, others from religion. For the preſent we inſiſt onely on the former, reſer­ving the reſt till we ſhall encounter the Atheiſts in the ſequels of our diſcourſe.

Firſt, Becauſe good men, of all others, are moſt envied and maligned, having the fierceſt adverſaries to oppoſe them. With the moſt in the world it is quarrel enough to hate a good man, becauſe he is a good man. S. Paul ſaith of himſelf,^**Phil. 3. 14. I preſs towards the mark. And the ſame is the endeavour of every good man. Now as in a race the formoſt man who is near­eſt6 the mark, is envied of all thoſe which come after him, who commonly uſe all foul play to­wards him, (juſtling him on the ſide, ſeeking to trip up his heels; yea, ſometimes thruſting him forward on the back, that ſo he might fall head­long by his own weight and their violence) ſo often cometh it to paſs betwixt rivals in the race of honour and virtue. Ill-minded men percei­ving themſelves quite out ſtript by ſome emi­nent perſon who hath got the ſpeed of them, and diſpairing fairly to overtake Him, reſolve foully to overturn Him, by all means poſſible contriving his deſtruction.

Hence comes thoſe many millions of deviſes and ſtrategems contrived for his ruin, endea­vouring either to

• Divert him from his righteouſneſs. or
• Deſtroy him in his righteouſneſs.

If the firſt takes no effect, and if his conſtan­cie appears ſuch as without regreet he will perſiſt in pietie, leaving them no hope to byaſs him to baſe ends, then diſpairing to bow him from, they contrive to break him in his righteouſneſs. Thus whileſt he hath many enemies which conſpire his deſtruction, ſeeking with power to ſuppreſs, or policie to ſupplant him. The wicked man on the other ſide, hath the generalitie of men (the moſt being bad as himſelf) to befriend him, a main cauſe of his prolonging himſelf ſucceſsfull in his wickedneſs.

Secondly, Righteous men periſh in their righ­teouſneſs, becauſe not ſo warie, and watchfull to defend themſelves in danger, being deaf to all jealouſies and ſuſpitions, over-confident of other men, meaſuring all others by the integri­tie of their own intentions. This makes them lie at an open guard, not fencing, and fortifying themſelves againſt any ſudden ſurpriſal, but preſuming, that deſerving no hurt, none ſhall be done unto them. Thus Gedaliah, governor of the remnant of the Jews after the captivitie, twice received he expreſs intelligence of a con­ſpiracie to kill him, yet was ſo far from giving credit, that he gave a ſharp reproof to the firſt diſcoverer thereof. Yea, when Johanan the ſon of Kareah, tendered his ſervice to kill Iſh­mael, (ſent, as he ſaid, from Baalis king of Am­mon to ſlay Gedaliah) Gedaliah rejoyned,^**Jer. 40. 16. Thou ſhalt not do this thing, for thou ſpeakeſt falſly of Iſhmael. His noble nature gave no entertain­ment to the report, till he found it too late to prevent it. Whileſt wicked men, partly out of policie, more out of guiltineſs, ſleep like Her­cules with their club in their hand, ſtand always on their guard, are jealous of their very ſha­dows and appearances of danger, a great cauſe of their ſafety and ſucceſs, prolonging them­ſelves in their wickedneſs.

Thirdly, They periſh becauſe of a lazie prin­ciple which hath poſſeſſed the heads and hearts even of the beſt men, (who are unexcuſable8 herein) namely, that God in due time will de­fend their innocence, which makes them more negligent and remiſs in defending themſelves; as the Prophet makes mention of^**Dan. 2. 34. a ſtone cut out without hands, they conceive their cauſe will without mans help hew its own way through the rocks of all reſiſtance; as if their cauſe would ſtand Centinel for them, though they ſlept themſelves; as if their cauſe would (fix their Muskets) though they did it not themſelves. Thus the Chriſtians in their bat­tels againſt the Turks, having wonne the day by their valour, have loſt the night by their negli­gence, which principally proceeded from their confidence, that God intereſted as a Second in every juſt cauſe, was in that quarrel concern­ed as a Principle, and it could not ſtand in his juſtice to ſuffer it to miſcarrie.

Whereas on the other ſide wicked men uſe double diligence in promoting their deſigns. If their lame cauſe lack leggs of its own, they will give it wings from their carefull ſoliciting thereof, and will ſoulder up their crackt title with their own induſtrie. They watch for all tides, and wait for all times, and work by all wayes, and ſail by all winds, each golden oppor­tunity they cunningly court, and greedily catch, and carefully keep, and thriftily uſe: in a word, they are wiſer in their generation than the chil­dren of light.

This may be perceived by the paralel be­twixt9 the wife and the harlot, many wives (though herein they cannot be defended) know­ing their husbands obliged in conſcience to love them by virtue of their ſolemn promiſe made before God and the congregation at their marriage, are therefore the leſs carefull to ſtudie compliance to their husbands deſires; they know their husbands if wronging them wrong themſelves therein, and preſuming them­ſelves to deſerve love as due unto them for their honeſty and loyalty of affections, are the leſs ſollicitous to gain that which they count their own already. Whilſt the harlot conſcious to her ſelf of her uſurpation, that ſhe hath no lawful right to the embraces of her parramour, tunes her ſelf to the criticalneſs of all compla­cencie to humour him in all his deſires. And thus always thoſe men whoſe cauſe have the weakeſt foundation in pietie, getteth the ſtrong­eſt buttreſs in policie to ſupport it.

Laſtly, the righteous man, by the principles of his profeſſion, is tied up, and confined onely to the uſe of ſuch means for his preſervation, as are conſonant to Gods will, conformable to his word, preferring rather to die many times, than to ſave himſelf once by unwarrantable ways. Propound unto him a project for his ſafetie, and as Solomon promiſed to favour Adonijah, ſo long as he^**1 kings 1. 52. ſhewed himſelf worthie, otherwiſe if wickedneſs were found in him he ſhould ſurely die. So our righteous man onely accepts and embra­ceth10 ſuch plots to ſecure himſelf thereby, as acquit themſelves honeſt and honourable, ſuch as appear otherwiſe, he preſently diſpatches with deteſtation, deſtroying the very motion & mention thereof, from entering into his heart. On the otherſide, the wicked man is left at large allowing himſelf libertie and latitude, to doe any thing in his own defence, making a conſtant practice of doing evil, that good may come thereof.

Yea we may obſerve in all ages, that wic­ked men make bold with religion, and thoſe who count the practice of pietie a burthen, find the pretending thereof an advantage, and there­fore be the matter they manage never ſo bad (if poſſible) they will intitle it to be Gods cauſe. Much was the ſubſtance in the very ſhadow of S. Peter, which made the people ſo deſirous thereof as he paſſed by the ſtreets. And the very umbrage of Religion hath a ſovereign virtue in it. No better cordial for a dying cauſe, than to overſhadow it with the pretence that it is Gods cauſe; for firſt this is the way to make and keep a great and ſtrong partie: No ſooner the watch-word is given out For Gods cauſe, but in­ſtantly GAD, Behold a troop cometh of many honeſt, but ignorant men, who preſs to be liſted in ſo pious an employment. Theſe may be kild, but cannot be conquered, for till their judge­ments be otherwiſe informed, they will triumph in being overcome, as confident, the deeper their11 wounds got in Gods cauſe gape in their bodies, the wider the gates of heaven ſtand open to re­ceive their ſouls. Beſides, the pretending their cauſe is Gods cauſe will, in a manner, legitimate the baſeſt means, in purſuance and proſecution thereof; for though it be againſt Gods word, to do evil that good may come thereof, yet this old error wil hardly be beaten out of the heads and hearts of many men, that crooked ways are made direct, by being directed to a ſtreight end; and the luſtre of a bright cauſe will reflect a ſeeming light on very deeds of darkneſs uſed in tendencie thereunto.

This hath been an ancient ſtratagem of the worſt men (great Politicians) to take pietie in their way, to the advancing of their deſigns. Thus Rabſhakeh pretended a Commiſſion from God, for all the wickedneſs he com­mitted, and complements blaſphemie,^**2. Kings 18. 25. Am I now come up without the Lord, againſt this place to deſtroy it? the Lord ſaid to me, Go up againſt this place to deſtroy it. The Prieſts of Bell were but bunglers, which could not ſteal the meat of their Idol, but they muſt be diſcovered by the print of their foot-ſteps. Men are grown more cunning thieves now adays; firſt they will put on the ſhoes of him they intend to rob, and then ſteal, that ſo their treadings may tell no tales to their diſadvantage. They will not ſtride a pace, nor goe a ſtep, nor ſtir a foot, but all for Gods cauſe, all for the good and glorie of12 God. Thus Chriſt himſelf was ſerved from his cradle to his croſs; Herod who ſought to kill him, pretended to worſhip him, and Judas kiſſed him, who betrayed him.

By theſe arts and devices, it cometh to paſs, that wicked men prolong themſelves in their wickedneſs. Traiterous Zimri indeed continued^**1. Kings 16. 15. but ſeven days, that was not long: wicked Jehojachin reigned but three^**2. Kings 24. 8. moneths in Jeruſalem, that was not long: ungodly A­mon reigned two^**2. Kings 2. 19. years in Jeruſalem, that was not long: idolatrous Ahab reigned in Samaria twentie^**1. Kings 16. 29. and two years, that was in­different long: cruel Herod the King who ſought to kill Chriſt, reigned in Judea wel-nigh fourtie years, that was long indeed; he prolong­ed himſelf to purpoſe in his iniquitie.

Seeing therefore (to recollect what hath been ſaid) the righteous hath moſt foes, the wicked many friends; the righteous free from, the wick­ed full of jelouſies; the righteous two often overcareleſs, the wicked over carefull in his de­fence; the righteous limited onely to lawful, the wicked left looſe to any means for his own advantage; No wonder if it often cometh to paſs, that the righteous man periſheth in his righteouſneſs, and the wicked prolongeth his life in his wickedneſs.

Come we now to the abuſes which wicked men make of the righteous mans periſhing in his righteouſneſs. And hear the whole kennel of13 Atheiſts come in with a full crie, (oh that there were no more of them on earth, than there are in hell, where torture makes them all ſpeak truth) ſpending their wicked breath againſt God & his attributes. Some bark at his Providence, as if he perceived not theſe things,^**Pſalm 73. 11. How doth God know, and is there knowledge in the moſt high? Others cavil at his juſtice, that he has no mind; others carp at his ſtrength that he has no power to rectifie and redreſs theſe in­normities. This world (ſay they) is a ſhip with­out a pilot, ſteered onely with the winds and waves of caſualtie, it is a meer lotterie, wherein the beſt men daily draw the blanks, and the worſt run away with the prizes. And, as^**2. Samuel 15. 4. Ab­ſolom boaſted, if he were king of Iſrael, how far he would out-do David in right mana­ging of all matters: ſo theſe impudent wretch­es conceive with themſelves, the Plat-form of the world had been more perfect, might they have been admitted to the making thereof. The moon would have ſhined without any ſpots, roſes grown without any prickles, fair weather ſhould have never done harm, becauſe rain ſhould onely fall in the night, neither to hinder the pleaſure of the rich, or hurt the profit of the poor. Merit ſhould be made the onely ſtandard of preferment, no periſhing of the righ­teous man in his righteouſneſs, when ſucceſs ſhould onely be entailed on deſert. In a word, ſuch Atheiſts preſume all things by them14 ſhould be ſo prudently diſpoſed, that nothing, no doubt, in the whole world ſhould be out of order, ſave themſelves.

More might be ſpoken to highten and im­prove the objection, but I am afraid to perſiſt further therein. It is not onely dangerous to be, but even to act an Atheiſt though with intent to confute their errour, for fear that our poiſons pierce further than our antidots. But in anſwere to this objection, know that God, with­out the leaſt prejudice to his juſtice, may ſuffer the righteous man to periſh in his righteouſneſs, becauſe allow him righteous juſticia cauſae, he is not ſo juſticia perſonae, the beſt man ſtanding guiltie of many faults and failings in his ſight. God needs not pick a quarrel with any man, having at all times matter of a juſt controver­ſie againſt him. And ſeeing God hath often­times connived at him being faultie, he may condemn him being faultleſs; for nullum tempus occurrit Regi, the King of heaven is not limited to any time, but at his own pleaſure and leaſure may take an opportunitie to puniſh an offender.

Secondly, grant that the cauſe of the righ­teous man was juſt in the primitive conſtituti­on thereof, yet if it branch it ſelf forth into numerous circumſtances appendant thereunto, (many whereof may be intricate and perplext) if it be of ſo ſpacious and ponderous a nature that it requires many heads and hands as ſub­ordinate inſtruments in ſeveral places for the15 managing thereof. Laſtly, if the cauſe be ſo prolix and tedious, that many years muſt be ſpent in the proſecution thereof, the original righteouſneſs of the cauſe may be altered with the handling of it, and much injuſtice annexed thereunto; for which God may juſtly cauſe it finally to miſcarrie. For it is impoſſible that a cauſe conſiſting of ſuch verietie of limbs retaining thereunto, ſhould be carried on with­out many grand errors and miſtakes com­mitted therein; and the righteouſneſs of the beſt man will not ſpread ſo broad without ſhrinking, ſtretch ſo long without tireing, ap­plie it ſelf ſo exactly to each circumſtance without ſome ſwerving therein. Eſpecially, when all the faults of the inferior officers em­ployed under him, are chargeable on the righ­teous mans account, the matter of whoſe cauſe may juſtly periſh, by Gods juſt anger on the unjuſt managerie thereof.

Yea God, without the leaſt blemiſh to his Juſtice, may ſuffer the righteous temporally to periſh in his righteouſneſs, becauſe in the midſt of their ſufferings his mercie ſupports them with the inward comfort of a clear conſcience. In the time of perſecution a woman being big with child was impriſoned & condemned to die, which the night before her execution, was (I cannot ſay brought to bed) delivered of a child, when her pain (wanting the help of a midwife) muſt be preſumed exceeding great. The Jailor16 hearing her cry out in her pangs. If you cry (ſaid he) to day, I will make you ſhreek worſe to morrow, when you are to be burnt at a ſtake. The woman replied, Not ſo, to morrow my pain will be abated: for to day I ſuffer as an offender, for the punniſhment juſtly impoſed by God on our ſex, for our diſobedience and breach of his law; but to morrow I ſhall die for the teſtimony of the truth in the defence of Gods glory and his true Religion. Thus it is ſtrange to ſee, what alacrity a good cauſe infuſeth into a righteous man de­riving comfort into his heart by inſenſible con­veiances, ſo that he embraceth even death it ſelf with a ſmiling countenance, feeding his ſoul on the continual feaſt of a clear conſcience.

Beſides this, it clears divine Juſtice, and com­forts the righteous man periſhing temporally in his righteouſneſs, that his Cauſe ſhall be heard over again, and rejudged in an other world. If one conceive himſelf wronged in the Hundred, or any inferiour Court, he may by a certiorari, or an accedas ad curiam, remove it to the Kings-Bench or Common-Pleas, as he is adviſed beſt for his own advantage. If he apprehendeth him­ſelf injured in theſe Courts, he may with a Writ of Error remove it to have it argued by all the Judges in the Exchequer-chamber. If here alſo he conceiveth himſelf to find no juſtice, he may with an Injunction, out of the Chancery ſtop their proceedings. But if in the Chancery he reputeth himſelf agreeved, he may thence ap­peal17 to the God of heaven and earth, who in an­other world, will vindicate his right, and ſevere­ly puniſh ſuch as have wilfully offered wrong unto him. And ſo much to aſſert Gods juſtice in ſuffering the righteous man to periſh in his righteouſneſs.

Now on the other ſide, God may without any prejudice to his juſtice, ſuffer wicked men for a time to thrive in this world, and not ſud­denly ſurpriſe them with puniſhment, ſo giving them a^**Rev. 2. 21. ſpace to repent, if they would but make uſe thereof. Indeed David ſaith,^**Pſal. 140. 11. Evil ſhall hunt the violent man to overthrow him; But God is a fair hunter, he might in the rigour of his juſtice knock wicked men down as he finds them ſitting in their forms. But God will give them fair law, they ſhall for a time run, yea ſport themſelves before his judgements, ere they are pleaſed to overtake them.

Know alſo to the farther clearing of his ju­ſtice, that wicked men, notwithſtanding their thriving in badneſs for a time, are partly pu­niſhed in this world, with a conſtant corroſive of a guiltie conſcience, which they carrie about them. The Probationer-Diſciple ſaid to our Saviour,^**Mat. 8. 19 Maſter, I will follow thee whitherſo­ever thou goeſt; what is promiſed by him, is per­formed by a guiltie conſcience, that Squire of the bodie, alwayes officious to attend a malefa­ctour. Faſt, and I will follow thee, and thy em­ptie bodie ſhall not be ſo full of wind, as thy18 mind of diſmal apprehenſions: feaſt, and I will follow thee; and as the^**Dan. 5. 5. hand on the wall, bring in the ſad reckoning, for thy large bill of fare; ſtay at home, and I will follow thee; ride a­broad, and I will follow thee, or elſe meet thee in the way with my naked ſword, as the Angel did^**Num. 22. 23. Balaam: wake, and I will follow thee: ſleep, and I will follow thee, and affright thee with hideous fancies, and terrible dreams, as I did King Richard the third, the night before his death.

I have read of one, who undertook in few dayes to make a fat ſheep, lean; and yet was to allow him a daily and large proviſion of meat, ſoft and eaſie lodging, with ſecuritie from all danger, that nothing ſhould hurt him. This he effected by putting him into an iron-grate, and placing a ravenous wolf hard by in another, al­waies howling, fighting, ſenting, ſcratching at the poor ſheep, which affrighted with this ſad ſound, and worſe ſight, had little joy to eat, leſs to ſleep, whereby his fleſh was ſuddenly abated. But wicked men have the terrors of an affright­ed conſcience conſtantly, not onely barking at them, but biting of them, which disſweetens their moſt delicious mirth, with the ſad conſi­deration of the ſins they have committed, and puniſhment they muſt undergo, when in another world they ſhall be called to account. This thought alone makes their ſouls lean, how fat ſoever their bodies may appear. And as ſores19 and wounds commonly ſmart, ake and throb moſt, the nearer it is to night, ſo the anguiſh and torture of a guiltie conſcience increaſeth, the nearer men apprehend themſelves to the day of their death.

Now not onely wicked men, but even the children of God, becauſe of the corruption of their hearts, too often make bad uſes to them­ſelves of the righteous mans periſhing in his righ­teouſneſs; Theſe may be divided into three ranks:

• 1. Such as fret at Gods proceedings herein.
• 2. Such as droop under Gods proceedings herein.
• 3. Such as argue with Gods proceedings herein.

The firſt are the fretters; for if the periſhing of the righteous cometh to the ſerious obſerva­tion of a high-ſpirited man, one of a ſtout and valiant heart, he will ſcarce brook it without ſome anger, and indignation, fuming and cha­fing thereat. Thus David, we know, was a man of valour, of a martial and warlike ſpirit, and he confeſſeth of himſelf, that, beholding the proſperitie of the wicked,^**Pſal. 73. 21. his heart was grived, and he was pricked in his reins. Nor was it meer grief poſſeſſed him, but a mixture of much im­patience, as appears by that counſel which in like caſe, in one Pſalm, he gave himſelf three ſeveral times,^**Pſal. 37. 1, 7, 8. Fret not thy ſelf becauſe of evil doers; and again, fret not thy ſelf becauſe of him who proſpereth in his way; and the third time, fret not thy ſelf in any wiſe.

Our Saviour obſerveth, that there are a ſtur­die kind of devils, that will not be caſt out, ſave^**Matt. 17. 21. by faſting and prayer. But this humour of fret­ting and repining at Gods proceedings herein, which he underſtood not, could not be ejected out of David, but by prayer no doubt, and that very ſolemnly, not at home, but in Gods tem­ple,^**Pſal. 73. 16. When I thought to know all, this it was too painful for me, until I went into the Sanctuarie of God, there underſtood I their end. O let men of high ſpirits and ſtout hearts, not laviſh their va­lour, and misſpend their courage, to chafe and fume at ſuch accidents, venting good ſpirits the wrong way, but rather reſerve their magnani­mous reſolutions for better ſervices, and (be­ſides their private devotions) addreſs them­ſelves with David, to Gods publick worſhip in his houſe, who in his due time will unriddle unto him the equitie of his proceedings.

But if men be of low and mean ſpirits, puſil­lanimous and heartleſs natures, and if theſe nar­row ſouls in them meet with melanchollie and heavie tempers, ſuch fall a drooping, yea de­ſpairing at the periſhing of the righteous, they give all over for loſt, concluding there is no hope; they rather languiſh than live, walking up and down diſconſolate, with ſoft paces, ſad looks, and ſorrowful hearts: all their children they are ready to call and chriſten^**1 Sam. 4. 21. Ichobods, the glorie is departed from Iſrael, being affected like the Citizens of Jeruſalem, beſieged by Sena­cherib,21 their hearts are like the trees of the wood,^**Iſaiah 7. 2. moved with the wind; But let ſuch droopers know, that herein they offend God and wrong themſelves, and let them gird up their loins, and tie up their ſpirits, at the ſerious conſideration that God in due time will raiſe them out of the duſt, maintain his own cauſe, and confound his enemies.

The third ſort of people, are the Arguers or Diſputers, who being of a middle temper, nei­ther haughtie nor ſtomachful, neither low nor dejected, and withal being good men, embrace a middle courſe, neither to fret nor diſpute, but calmly to reaſon out the matter with God him­ſelf: Of this latter ſort, was the Prophet Jeremie, who thus addreſſeth himſelf unto the Lord,^**Jer. 12. 1. Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy judge­ments; wherefore doth the way of the wicked pro­ſper? wherefore are they happie that deal very treacherouſly? The good man could not con­ceive Gods proceedings, and although he kept to the concluſion, Righteous art thou, O Lord, yet his heart was hot within him, and he would fain be exchanging an argument with God, that all was not right according to his humane capacity. Job alſo was one of theſe Arguers in the agonie of his paſſion,^**Job. 16. 21. Oh that one might plead for a man with God, as a man pleadeth for his neighbour.

But let fleſh and bloud take heed of entering22 the liſts by way of challenge with God himſelf,^**Acts 6. 9, 10. If the ſynagogue of the Libertines, and Cyre­nians, and Alexandrians, and of them of Silicia, and of Aſia, diſputing with Stephen, were not able to reſist the wiſdom and the ſpirit by which he ſpake; much leſs can frail fleſh hope to make good a bad cauſe, by way of oppoſition againſt God, the beſt and wiſeſt Anſwerer. Remem­ber the Apoſtles queſtion,^**1 Cor. 1. 20. Where is the diſpu­ter? But if we ſhould be ſo bold, in humility, to examine Gods proceedings, let us take heed leſt whileſt we diſpute with God, Satan in­ſenſible prompts us ſuch reaſons as are ſeem­ingly unanſwerable in our apprehenſions, ſo that in ſtead of being too hard for God (which is impoſſible) men become too hard for them­ſelves, raiſing ſuch ſpirits which they cannot quell, and ſtarting ſuch doubts which they can­not ſatisfie. Wherefore let not our ignorance be counted Gods injuſtice, let not the dimneſs of our eyes be eſteemed the durtineſs of his actions, being all puritie and cleanneſs in them­ſelves: Let us, if beaten from our out-works, make a ſafe retreat to this impregnable caſtle, Jeremie his concluſion, Righteous art thou, O Lord, &c.

Come we now to the good uſes that the godly ought to make of a righteous mans periſh­ing in his righteouſneſs: And firſt, when he finds ſuch an one in a ſwoun, he ought with all ſpeed to bring him a cordial, and with the23 good^**Luke 10. 34. Samaritane, to pour oil and wine into his wounds, endeavouring his recoverie to his utmoſt power, whileſt there is any hope there­of. I muſt confeſs it is onely Gods preroga­tive,^**Pſal. 79. 11. according to the greatneſs of his power, to preſerve thoſe that are appointed to die. How­ever it is alſo the boundant dutie of all pious people, in their ſeveral diſtances and degrees, to improve their utmoſt for the preſervation of dying innocencie, from the crueltie of ſuch as would murder it.

But if it be impoſſible to ſave it from death, ſo that it doth expire, notwithſtanding all their care to the contrarie; they muſt then turn la­menters at the funerals thereof: And if the ini­quitie of the times will not ſafely afford them to be open, they muſt be cloſe Mourners at ſo ſor­rowful an accident: O let the moſt cunning Chyrurgeon not begrutch their skill to unbowel, the richeſt Merchants not think much of their choiſeſt ſpices to embalm, the moſt exquiſite Joyner make the coffin, moſt reverend Divine the Funeral Sermon, the moſt accurate Marb­ler erect the Monument, and moſt renowned Poet invent the Epitaph to be inſcribed on the tomb of Periſhing Righteouſneſs. Whileſt all others, wel-wiſhers to goodneſs in their ſeveral places, contribute to their ſorrow at the ſolemn Obſe­quies thereof; yea as in the caſe of Joſiah his death, let there be an Anniverſarie of Mourning kept in remembrance thereof. However, let24 them not mourn like men without hope, but let them behave themſelves at the interment of his righteouſneſs, as confident of the reſurrection thereof, which God in his due time ſhall raiſe out of the aſhes; It is ſown in weakneſs, it ſhall be raiſed in power; it is ſown in diſgrace, it ſhall be raiſed in glorie.

Laſtly, the temporal periſhing of the righ­teous man in this world, minds us of the neceſ­ſitie of the day of Judgement, and ought to edge and quicken our prayers, that God would ſhortly accompliſh the number of his elect, conſummate this miſerable world, put a period to the dark night of his proceedings, that ſo that day, that welcome day, may begin to dawn, which is termed by the Apoſtle,^**Rom. 2. 5. The day of the revelation of the righteous judgement of God: Five things there are (beſides many other) in the primitive part of Gods juſtice, which are very hard for men to conceive.

Firſt, How the ſin of Adam, to which we did never perſonally conſent, can juſtly be imputed to us his poſteritie?

Secondly, How Infants, who never com­mitted actual ſin, are ſubject to death, and which is more to damnation it ſelf?

Thirdly, How God can actually harden the hearts of ſome, as he did^**Exod. 14. 4. Pharaohs, and yet not be in the leaſt degree acceſſarie to ſin, and the authour thereof?

Fourthly, How the Americans can juſtly be25 condemned, to whom the ſound of the Goſpel was never trumpeted forth, and they by their invincible ignorance uncapable of Gods will in his word?

Laſtly, How God, as it is in the Text, can ſuffer righteous men to periſh in their righteouſ­neſs, and wicked men to flouriſh in their iniquitie?

In all theſe, a thin veil may ſeem to hang be­fore them, ſo that we have not a full and free view of the reaſons of Gods proceedings here­in; yet ſo, as that under and thorow this veil, we diſcover enough, in modeſtie and ſobrietie, to ſatisfie our ſelves, though (perchance unable to utter what in part we apprehend) we cannot effectually remove all the ſcruples which the pious, nor all the cavils which the profane man brings againſt us. But at the day of judgement, at the revelation of the righteous judgement of God, this veil ſhall be turned back, or rather to­tally taken away, ſo all ſhall plainly and perſpi­cuouſly perceive the juſtice of Gods dealing in the caſes aforeſaid. Not that then or there, any new eſſential addition or acceſſion ſhall accrue to Gods juſtice, to mend or make up, any for­mer default or defect therein, but his proceed­ings (which before wanted not clearneſs in themſelves, but clearing to our eyes) ſhall then be pronounced, declared, and adjudged juſt, in the preſence of divels, men, and Angels; ſo that ignorance ſhall not doubt, nor impudence dare to denie the truth thereof.

But before we take our final farewel of the words in our Text, know they are alſo capable of another ſenſe, I have ſeen the righteous man periſh in his righteouſneſs, that is, I have ſeen a good man, continuing in goodneſs, and ſnatch­ed away in the prime of his years, whileſt wic­ked men, perſiſting in their profaneſs, have pro­longed their lives to the utmoſt poſſibilitie of nature. I confeſs S. Paul will in no caſe alow the word periſhing, to be applied to the Death of the godly, but ſtartles at the expreſſion, as conteining ſome Pagan impietie therein, point­ing at it, as an Atheiſtical poſition, Then^**1. Cor. 15. 18. they alſo which are faln aſleep in Chriſt are periſhed. However in a qualified ſence (not for a total extinction, but temporal ſuſpenſion of them in this world) the Prophet pronounceth it of a juſt mans death. ^**Iſaiah 57. 1.The righteous periſheth and no man layeth it to his heart. Yet as if ſuſpecting ſome ill uſe might be made of that term periſh­ing, in the next words, he mollifieth the harſh­neſs thereof, and (who beſt might) expounds his own meaning, The righteous man is taken away from the evil to come.

Indeed when a juſt man dieth, with^**Gen. 25. 8. Abraham, in a good old age, he is not properly ſaid to be taken away, but Scripture phraſe, to tarrie till God comes. Thus when Peter was very inquiſi­tive to know, how John ſhould be diſpoſed of, Chriſt anſwered him, If I^**John 21. 22. will that he tarrie till I come, what is that to thee? John of all the27 Jurie of the Apoſtles died in his bed, a thorow old man, of temper and temperance, of a ſtrong and healthful natural conſtitution, moderate in diet, paſſions and recreations, (^**1. Kings 14. 13. Abijah, and Joſiah may be inſtances) are cut off by an un­timely death, ſuch are properly ſaid to be taken away.