THis Psalm is thought by some Interpreters to be pen­ned by David after the An­gel of God had appeared to him, and designed the place where he should build an Altar at present, and where afterward the Temple was to be built by Solomon, pointing, as it were, to the place which the Lord had chosen to cause his Name to dwell there; as it is said, Deut. 12.11. This they like­wise think was after the Israelites had been afflicted with three years Famine, 2 Sam. 21. and with three dayes Pestilence, 2 Sam. 24. which might be the reason of those words in the second verse, as Junius concludes, Out of Sion the perfection of beauty God hath shined: For now it is de­clared by God himself, that the light of [Page 2] his favour is restored to his People, after the darkness and calamities of former times were passed over. The Psalmist takes this occasion to inform his holy peo­ple, how they ought to carry on his Wor­ship, by not resting in the external, and ceremonial, but rather attending to the moral, and spiritual part thereof, ver. 14, 15. the former in comparison of this latter, being in a sense to be rejected, and laid a­side without it, as insignificant in the ac­count of God, if it be not accompanied with the other: And hereupon is a di­gression made unto the wicked in the 16 verse, to tell them, that they can expect no benefit by attendance upon the Cere­monial Worship of God, so long as they hate to be reformed in their lives, which the covenant of God principally requires: The more to affect this sort of men, the Psalmist personates them in their wicked words and works, from ver. 17, to the 22d. where he seeks to recal them from their sinful wayes, and bring them back to re­pentance by the fear of Gods inevitable wrath in that verse, and then shuts up the whole discourse of the Psalm by a solemn [Page 3] Epiphonema, in the last verse, consisting of two parts: in the first of which is shewn how acceptable to God is spiritual Worship, he that sacrificeth praise glorifi­eth me; in the latter is seen how profita­ble to man is moral obedience; To him that ordereth his conversation aright will I shew the Salvation of God: These are the last words of the Psalm, but are not of least moment and importance, for they contain the sum and substance of the whole Psalm foregoing.

The Textual difficulties in this last clause of the verse, are not above three or four, and in a few more words will be all cleared.

If it be enquired therefore: First, what is meant by the Conversation? It is An­swered, that according to the Original word, nothing is intended therein, but the way or course of a mans life, according to the Metaphor usual in the Scriptures, where a mans works or the course and frame of his life is compared to a way or path that leads from one place to another; with this difference only, that as there are [Page 4] many places in this lower world whither men may repair, so there are many paths or wayes that directly lead thereunto; but as to the other World, there are but two places to which all our actions tend, and to one of which they will certainly bring all that persist therein, viz. either Heaven or Hell, Life or Death, Salvation or Dam­nation: such as are our works here, will be our reward hereafter. The way which we have designed to our selves, and per­sist in, will certainly in the issue bring us to the good which is promised, or the e­vil threatned in the Word of God. There is no other word in the Hebrew to express our conversation but this of our way. In the Greek Testament, there is a word pro­perly answers Conversation; which comes from [...] & [...]. Versari huc, illuc, as Horse-men in a Battle, that turn this way, and that way, as occasion serves: yet still aims to carry on the main design at first intended. Thus the Apostle saith, he was made all things to all men, that he might by all means save some, 1 Cor. 9.20, 21, 22. So must every Christian, in a [Page 5] sense, shape his course according as the Wind and Current of providence shifts, or sets this way or that way; by doing, and suffering, bearing, and forbearing keep on in the way of obedience; joyn­ing the wisdom of the Serpent, with the innocence of the Dove: or as the Sea­mans Phrase is, when they pass through difficult and dangerous passages on either hand, aloof for one, and bear up for ano­ther, yet still keeping on in the direct way that leads to the Haven of rest and happiness.

Secondly, What is it to order our way aright?

The Hebrew word properly signifies to put, dispose: Mercer renders the Word Arte, curâ, & ordine ponere, aut disponere; and therefore it is fitly rendred in our Translation, order aright. It is used to express a singularis observantia, in refe­rence either to the acts either of the bo­dy or mind. There is need of a great deal of skill and artifice, as well as care and industry in the ordering the frame of our lives: Not to seek the first, [Page 6] that should be left to the second place: as our Saviour bids us seek first the Kingdom of heaven, and the righteousness thereof, Mat. 6.33. He that seeks other things in the first place, and leaves the care of his Salvation, with Felix, when Paul discour­sed of Righteousness, Temperance and Judg­ment to come, to a more convenient season, doth not order his way aright, for that will bring him to an ill end at last. Thus Jehu ordered his way aright to the King­dom of the ten Tribes, but quite wrong as to the Kingdom of God, when all his care was to walk in the way of Jeroboam's Idolatry, but took no heed to walk in the Law of the Lord God of Israel with all his heart, 2 King. 10.31.

This ordering the way aright may im­ply a threefold act of a Christian: First, of the mind, to judge and apprehend, what is the right, or the wrong way that lead­eth unto life. To discern what is the principal thing to be desired. Secondly, an act of the affection to embrace, desire that way which is the most necessary and excellent. Thirdly, An act of the Will, [Page 7] for purpose and resolution to pursue that which is in it self most necessary and de­sirable. One thing have I desired of the Lord, (saith David) and that will I seek after, Psal. 27.4. And our Saviour tells us, There is but one thing necessary, and he commends Mary for making her choice of that, and not cumbring her self with o­ther things that were not necessary.

Thirdly, What is that Salvation of God which they shall see, who order their way aright? By salvation unto the people of God under the dispensation of the old Te­stament, was generally signified, preser­vation or deliverance from any temporal evil that at any time they were pressed withal with obtaining the contrary good. Yet so as thereby, in a spiritual, and sub­lime sense was signified, Deliverance from all evil both of sin and judgment, tempo­ral or eternal, which they had made them­selves obnoxious unto by their disobedi­ence, with the obtaining the favour of God towards them in the peaceable en­joyment of the good land, which they were possessed of, till they came to obtain [Page 8] happiness of Gods Kingdom in the other World, of which the land of Canaan was a standing type and shadow. So Salvation is most frequently taken in the old Te­stament; The obtaining of all that good both temporal and eternal, which was ne­cessarily required to make any people or person, prosperous and happy, with deli­verance from all the evil which is contra­ry thereunto.

This is called Gods Salvation, not only as that which is in it self most eminent, or excellent; as excellent Cedars, are called Cedars of God: but because, 1. It is a Salvation which God only can give: as the Psalmist saith, elsewhere, Give us help from trouble, for vain is the help of man, Psal. 60. And so he speaks of looking un­to those Hills, from which cometh his help. And it is Gods salvation which his People seek for; and therefore David of­ten stiles God his Salvation and his Deli­verance. 2. A Salvation which God will give: For in the Hebrew it is, I will cause him to see the salvation of God, which is to note the effectualness of this promise: [Page 9] though it may seem never so improbable, and almost impossible; yet God will make them that order their way aright, to see his salvation at such a time. 3. It is also more emphatically expressed in the third person; Such a one shall be made to see the salvation of God. It was a time of great extremity in Samaria, in Jehoram's time: Death as well as Dearth was come upon them: There is a word of Salvation comes from the Lord by the mouth of the Pro­phet; which speaks of great plenty that should be forthwith in Samaria; God made it good, but the unbelieving Lord, though he saw it with his eyes, yet he never felt the good of Salvation, because he did not order his way aright, to give Glory to the God of Israel, by believing the word which he spake by his Prophet.

Junius renders the word See, by enjoy­ing; for so the sence of seeing, which is the most noble, active of all the senses, is frequently put for feeling, enjoying, ob­taining; as it is in Jer. 17.6. where the unbelieving wretches that trust in an arm of Flesh, whose hearts depart away from [Page 10] God, are said to be cursed; and shall be left like the Heath in the Desart, that shall not see when God cometh. If we observe the conduct of Providence in the former as well as in the present age, we shall find the people of God often reduced to those streights that none but the Almigh­ty could grant them Salvation from.

The words thus opened, do very natu­rally, and of themselves run into this pro­position or point of Doctrine: ‘ Doct. A right ordered Conversation is the direct and necessary way for any peo­ple or person to obtain Gods Salvation.’

The best improvement of this Doctrine will be, 1. By shewing wherein consists a well ordered Conversation. 2. By lay­ing open the salvation which such shall see. 3. Confirming this truth by such instances, and reasons, as may be found in our experience. 4. By answering such ob­jections as look another way. 5. By ma­king such Application, as the nature of the truth requires.

[Page 11]1. For the first of these, there are sun­dry things necessary to a well ordered Conversation.

1. A good beginning, or a sound prin­ciple within. He that doth not begin well, will never end well, if he will ne­ver alter his course. For he that sets out in a wrong way, the longer he continues therein, is gone further from the desired end (if Gods Salvation be that which was aimed at) then at his first entrance there­into. For so Christ tells the Pharisees, that their proselytes are twofold more the Children of Hell, than they were before. They must not set out in the Flesh, that ever intend or hope to end in the Spirit. A good Tree is absolutely needful to good fruit; and so is a good heart unto a good life. If the Fountain be not clean, it will never send forth good Water in its Streams: for as James tells us, The same Fountain can never send forth sweet water and bitter. The heart must be chan­ged before the words and works will be found pure and perfect; for out of the abundance of the heart the mouth speaks, [Page 12] the hands work, and the feet walks: the Index in a Clock points to those figures without, that the wheels within move un­to. The heart is the primum mobile, in this little World, that carries all the other Orbs of the thoughts, affections, senses, and Organs along with it. Since the Fall, the frame of every mans heart is bent to evil, only to evil, and that continuully; and there­fore the whole frame of nature must be changed and turned about, before any mo­tion can be made toward this salvation of God. There must be a gracious disposi­tion or inclination of the Will, whereby it comes to be determined to well-doing, before any hope of Salvation will be brought about: For as Ames saith well, It is the heart or will that is the proper seat and subject of virtue: Because, ‘ Vo­luntas, nec a se nec a ratione sufficienter determinata est ad bonum, ergo opus habet sua propra dispositione ad recte agendum. i. e. the Will is neither of it self, nor by by the force of reason sufficiently deter­mined unto good, therefore it stands in need of a proper disposition of its own [Page 13] to incline it to well-doing.’ Take any of the children of men of the most to­wardly natural disposition, let him be ad­vantaged by the most likely way of edu­cation, both by precepts of vertue and good examples leading thereunto. Lay before him as many Arguments, Reasons as may be of force to convince the most obstinate mind, and obdurate heart, so as he shall be forced to acknowledge that the precept is holy, just and good: the way directly tending unto life; yet till the heart be changed and over-poured by a work of supernatural grace, the life will alwayes be found barren of any good fruit, void of holiness, and sincere obedi­ence: yea many times none are found more vitious in their lives than such as have had the best advantage for piety, by their education? None ever proved worse Children than those who have had the best of men for their Parents, till their hearts were changed by the power of divine Grace, if ever they attained thereunto. Of which Ishmael and Esau, Simeon and Levi, Hophni and Phinehas, [Page 14] Ammon and Absolom, in the families of Abram, Isaac, Jacob, Eli, David; Jonathan the Son of Gershom, Judg. 18.30. the Grand-child of Moses, the Ring-leader of Idolatry among the Tribes of Israel: the like may be said of Joash under the tuiti­on of Jehojeda. Amongst the Heathens, Nero the Emperour of Rome was bred up under Seneca the best of Heathen Phile­sophers; yet of all the Heathen Rulers, none ever proved more prodigiously wic­ked. Thus as Paul speaks, 1 Cor. 15.47, 48. The first man is of the earth earthy, the second man is of the Lord from Heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. Till there be a change wrought in the heart, that doth imprint the image of the heavenly Adam upon the Soul, there will be no­thing but an earthly Conversation, until we become born again from Heaven, it will never be said truly, that our Conver­sation is in Heaven.

This seems to be the reason why the Scripture lays so much weight upon the [Page 15] uprightness, and obedience of the heart: My Son give me thy heart; And above all keepings keep the heart, for out of it are the issues of life, that is, the great wheel that carries all other powers and faculties along with it. And if the heart be not changed by the infusing a new disposition, though you may by force imprint another moti­on for the present, yet it will not hold long, unless it have a new nature stamped upon it. It will be but as a stone that may be by Engines forced upward, or as water heated by the fire, which retains their innate qualities, to which they will soon return again, and to that place of their center. Therefore he that would have his way set right, must begin with his heart, and get that changed, and put into a right frame, and then all the rest will follow. He that made the heart at first, and formeth the spirit of man with­in him, must also make the heart anew, and renew a right spirit within every man, must renew it again: This is the sense of the Church of God in all ages as to this article of Religion, Turn us O God of our [Page 16] Salvation, and then we shall be saved, E­phraim is at last convinced that he cannot be turned unless God will please to turn him. This turn in the heart necessarily includes Faith in God, through the Lord Jesus, by whose merit alone Salvation is to be obtained. But,

2. The second thing required to a Con­version ordered aright, is a suitable ope­ration constantly proceeding therefrom; which will be necessarily required in the several actions of our lives and changes that pass over us: for though our way be but one in the general, as to the main ten­dency thereof, yet there are several parts of the same; like so many distinct bran­ches in the Trees of Righteousness, of which though every one is but one Tree, yet are there many Branches in every Tree, all of which ought to be laden with the fruits of righteousness. The person is the same, though he pass through the differing changes of Youth and Age, single and married Estate; publick and private, prosperous and adverse estate; in every of which changes, he ought to order his [Page 17] way aright. There is an evil time, when the Righteous are to keep silence; and a good time, when more liberty and free­dome may be used. And Solomon tells us there is one duty properly belongs to pro­sperity, and another to adversity. The description of the Righteous that are planted by the Rivers of Gods Sanctuary, is that their Leaf shall not wither; they shall never change their hue, or recede from their profession; and that they shall bring forth their fruit in the season of it. Thus the Apostle John applies himself in his Epistle to young Men and Children, as well as to old men; implying that di­stinct fruit was to be expected, according to those distinct ages of Christians: in re­spect of the operation of vertue. The way of any man that desires to see the Salvation of God, may be best digested into this method, or order:

• 1. As to what is past.
• 2. As to what is to come.

1. As to what is past, his way is to ma­nifest Repentance from all dead works formerly committed, which cannot be [Page 18] carried on effectually to Salvation with­out Faith in the Lord Jesus, by whose me­rit and blood alone, pardon and remission of sin must be had, and reconciliation with God obtained. For that man will never walk aright in the way of Repentance that is not by Faith first reconciled unto God. As the Scripture tells us, without Faith it is impossible to please God; and whatever is not of Faith is sin. David complains, that it was as a Sword within his bones, while they said unto him, where i [...] thy God? if at any time we have lost our hold of God, it will never be obtained a­gain without the renewed actings and exercise of Faith: And as he that in the state of Nature and unregeneracy is estranged from God, can never be reconciled unto him without the Act of Faith uni­ting of him to the Lord Jesus, as a Surety, Head and Saviour, in whom the Father i [...] well pleased. Till then, as we can have no interest in God, so neither can he have any actual communication of life and Ho­liness with him without the daily exercise of Faith in Christ which is our life; and [Page 19] who as a living foundation and root, doth quicken all those who are as lively stones built upon him, and as living Branches united unto him, as to the true Olive. Re­pentance therefore is another part of our way together with faith: These two are inseparable Companions in the condition of the Gospel: These two are alwayes joyned together in the Doctrine and way of Salvation. Sinners that would enjoy the Salvation of God, must as well undo the evil that is past by true Repentance, as en­deavour to do that which is right for the time that is to come. Forgiveness is as freely extended by God, as a God of all grace, as it was ever declared in the pro­mise, or covenant of Gods grace; yet tis added, only acknowledge thine iniquity. And though there be many instances of Gods pardoning grace extended to great sinners, yet it is no particular instance, of any such act of Grace from God, where there was no certain sign of true Repen­tance. David's heart went too intempe­rately out toward Absalom: that he seems resolved to have pardoned him, though [Page 20] he had never given any real evidence of sincere Repentance. But the pardoning of Fratricide without repentance made him the readier to adventure upon Pari­cide afterward. God seemed as forward and willing to pardon David as ever he did any of the Sons of Men, and accepts of, as little evidence for Repentance; yet that which was, was sincere, and there­fore sufficient, David said, I have sinned. Confession, as that was circumstanced, implied all the other parts of Repen­tance.

And seeing we are apt to sin daily, and are directed to pray daily for the pardon of our sins, so Repentance is a work, it is never out of season, while the Children of God carry a body of death along with them. He that is wicked already, may have daily need to wash his feet, Joh. 13.10 Although our persons be already sanctified by the Spirit; yet in regard of the re­mainder of corruption, our affections are as apt to be defiled by our converse with the men of the World, as are the feet of them that tread upon that Earth. They [Page 21] [...]hat would be found as a new lump, must [...]aily be purging out the old leven. While we are in the World we shall have occasi­on of commerce with the Idolatrous, Co­vetous, Fornicators of this World, or else as the Apostle sayes, we must go out of the world, for fear of defilement; therefore we must daily cleanse our selves in the lavor of Repentance, as was the custom of the Jews to wash and be clean, as to their outward man, after they came from the market. If we say we have no sin, as the Apostle John sayes, we lie, and the truth is not in us: but if we do sin, we have an Advocate with the Father, whose blood cleanseth us from all sin, and the way to make use thereof, is by the exercise of re­pentance, as well as of Faith, else it may justly be returned upon us in any of our duties of Religious Worship, as God saith to the wicked, What hast thou to do to declare my statutes, or that thou shouldest take my Co­venant into thy mouth, seeing thou hatest in­struction, and castest my words behind thee. And therefore we shall find it alwayes prescribed by God, and practised by his [Page 22] People, in any time of distress and dan­ger, when they needed Gods Salvation, to sanctifie a Fast, and call a solemn As­sembly, to make their peace with God by Repentance of sins that were past, and by entring into a new engagement, by re­newing their Covenant for their good abearing, for the time to come.

2. The right ordering our Conversati­on as to what is future, consists in new obedience. Attending on the duties of Religion and Righteousness. To frame their doings so as to turn to their God, from whom afore time they have fallen by their iniquity: yet now they must come up to a resolution to do so no more. The wrath of God which is revealed from Heaven, is against the ungodliness, and unrighteousness of Men, and therefore the way to enjoy the Salvation of God, and avoid the wrath which is to come, requires us in the first place to live godly in the present World, of which there are two Branches.

1. A religious observance of all the du­ties of Gods Worship. God expects to [Page 23] be worshipped after a due manner by all those that desire to see his Salvation. That God who is the Creator of the ends of the Earth, alwayes required homage from the Inhabitants thereof; and those Fami­lies are destined to his Curse and Venge­ance, that live in the neglect thereof, as the Prophet Jeremy speaks, Chap. 10.25. Pour out thy fury upon the Heathen, and upon the Families that call not on thy Name. Such therefore as restrain Prayer, and call not on the Name of the Lord, are so far from seeing his Salvation, that they may justly fear, they shall feel his Indignation. Abraham was called the Friend of God: for whose sake he reproved Kings, giving them in special charge not to work him any harm, where ever he came to so­journ. The first thing you hear of him is his building an Altar, and calling on the Name of the Lord, as may be seen in the first part of his Pilgrimage, Gen. 12.7, 8. & 13.4, 18. Nor was Abram the first who was noted for this Religious care of Gods Worship. For we read that Noah, as soon as ever he came out of the Ark, built an [Page 24] Altar, and offered Sacrifices thereon, out of those few clean Beasts that were left a­live after the great Deluge. Probably he might conceive, that it was in great part for the neglect thereof, that a Deluge of Water was brought upon the World. For ever since the dayes of Seth, when first there were found People enough to make publick Assemblies, they began to call upon the Name of the Lord, and so continued till the degenerate Off-spring of the suc­ceeding Generation, had through their great Impiety in a manner wholy laid a­side.

In like manner was it observed as most commendable in David, that as soon as ever he was settled in his Kingdom, the first publick design he takes in hand, is the bringing home the Ark of God to the Tent which he had prepared for it at Je­rusalem; as well knowing that his esta­blishing the Worship of God, would be the directest means to establish the King­dom in his possession, for the work of God had been sadly neglected, or but slightly managed, ever since Saul was called to [Page 25] the Kingdom. Jeroboam that had so large a promise for settling of the Kingdom in his prosperity, yet lays the Foundation of his and their ruin in his Idolatry, and false Worship: which proved in like manner a fatal stumbling block in the way of all the succeeding Kings, though in many things else, never so hopeful and commen­dable in themselves. It was the neglect of the Worship of God that lost Jehu and his Family the Kingdom, and which at last cost the ten Tribes their Countrey. For how zealous soever Jehu was in abo­lishing the Worship of Baal, he was as re­miss as the rest in setting up the Worship of the Lord. For tis said, He took no heed to walk in the Law of the Lord, it must in a special manner be understood, as to the I­dolatry of the golden Calves, for in other things, he was careful very exactly to ful­fil that will of the Lord, as in punishing the house of Ahab, as the Lord had com­manded him. Thus was it foretold by the Prophet Joel, That whosoever called on the Name of the Lord should be saved. What was it that ruined the Gospel [Page 26] Church but Idolatry and false Worship The suffering of false Worship, as to [...]he Object, and will-worship, as to the man­ner of their Devotion hath alwayes pro­ved fatal to Christian Families and Chur­ches. This was [...], as Mr. Mede calls it in the Church of Rome.

Then if you would your selves, or de­sire that yours should see the salvation of God, look to maintain and carry on the Worship of God in your Assemblies, Fa­milies, and in your own hearts and clo­sets. The Worship of God was ordered aright in David's and Solomon's time, and in the first part of Rehoboam's Reign; And so long things went well; but when Re­heboam and his People, forsook the Law of the Lord, God forsook them, and left them in the hand of their Enemies: nor did any of the following Kings ever see the Salvation of God longer than they were careful to maintain and carry on the true Worship of God, as may be seen in the History of Asa, Jehosaphat, Hezechiah, and Josiah, Kings of Judah: For by the I­dolatry and false Worship of the other [Page 27] Kings, their Kingdoms became low and broken, till at last they were broken to pieces, were carried Captive to Babylon, and were never restored to the honour of a Kingdom afterward.

2. The second part of our Religious care must be to maintain Purity and Ho­liness in heart and life; that the Holy God not only be Worshipped, but that he be worshipped in an holy manner: Reverend and Holy is his Name; and he will be sanctified in all them that draw near unto him, else he will sanctifie himself upon them; and they shall by that means be far from seeing the Salvation of God; as was the case of them that offered strange fire upon Gods Altar. Thus the Prophet Haggai tells them, and convinces them out of the Law, that the impurity of their hearts and lives, rendred all they did, as to the external part of Gods Worship, unclean: For where the mind and conscience is de­filed and unclean, all the service that such perform must needs be defiled thereby. It is the lifting up of clean hands that must obtain Gods Salvation: he threatens [Page 28] to hide his eyes from beholding those hands that are defiled with blood, or any other wickedness: for which-out sinceri­ty in our worship and obedience, all man­ner of wickedness and impiety may be carried on under the outward form of re­ligious Worship, as Paul foretold concern­ing the latter dayes, and we have seen it fulfilled in our times. This was the con­dition and state of the Church of Israel in the time when this Psalm was compo­sed, and many others; I will not reprove thee for thy burnt offerings, I will take no Bullock out of thy Stall. Offering and Sa­crifice sayes David in another Psalm, thou delightest not in, else would I give it thee, i. e. comparatively; They were the Sa­crifices of Righteousness, that God most of all delighted in: the other without this, were not of themselves desirable at all. Outward Worship without the concur­rence of inward piety, and holiness, are part of the bodily exercise Paul speaks of, which profits little. Saul himself seems not to have been wanting in Sacrifices; for he reserved the fattest of them for [Page 29] that end; but Samuel tells him, that Obe­dience was better than Sacrifice, and to hear­ken than the fat of Rams.

Austin complained in his time, that the Church was burdened with the observation of too many Rites, and Ceremonies, and Su­perstitious Observations. And yet himself Good man (the more was the pity) was not unwilling to increase that burden by superfluous additaments, which with o­ther Bishops, that lived in those times would assuere or few unto the ornaments of the Church, what would he and they have said, if they had survived to follow­ing times, when there hath been so much ado about outward Rites, and Semblance of Holiness, in places, dayes, garments and gestures, but [...]o care taken by Christi­ans, to cleanse their hands, and purifie their hearts from the unclean lusts of the Flesh; whereas Davids care was to wash his hands in innocency before he compassed Gods Altar. God is a Spirit, and requires such Worshippers, as worship him in spirit and in truth: that take care to wash the in­side as well as the outside of their vessels.

[Page 30]If we consult the History of the Scri­ptures, we shall there find that they were only men that feared God, and walked with him in way of Holy Communion, that enjoyed his Salvation: who though they were Pilgrims and Strangers upon Earth, yet by the holiness of their lives and wayes, approving themselves to God, as those that desired to fear his Names, they alwayes were made to see his Salvation, and to dwell under the wings of his pro­tection.

3. The Duties of Righteousness, as well as of Religion, are also a necessary part of a well ordered Conversation. There were two Tables of the Law of God, the Duties of Religion were written in the one, the Duties of Righteousness in the other. These two were alwayes to walk hand in hand, and kiss one ano­ther in the Mount of God, like Moses and Aaron, Joshua and Zerubbabel; the one taking care of the affairs of God, the o­ther of the things of Men. These two were as the Pillars before Solomon's Tem­ple; they do not only adorn, but bear up [Page 31] the Foundation of a Peoples Prosperity; if either of these gives way, desolation will soon break in upon a People or Place.

These are the two great Commandments on which hang the Law and the Prophets. It is in vain to pretend to the one, with­out care & conscience of the other: when our Saviour gives a resolution to the young Mans case, Mat. 19. about the good thing which was to be done in order to eternal life (which was in effect no more than to see Gods Salvation) he is sent to the second Table of the Law, not as if the other were to be neglected, but that he might be convinced how far he fell short in the Duties of Righteousness toward his fellow-creatures, and so might the more ea­sily be made to understand what an hard matter it was to fulfil the Duties of the first Table: For as John saith, He that loves not his Brother, as he should, whom he hath, and doth daily converse with, how shall he be able to love God as he ought, whom he hath not seen, 1 Joh. 4.20.

Hereby is shewed also, that love to our [Page 32] neighbour (which includes all acts o [...] Righteousness) is requisite unto life, a [...] well as love to God. This was the Doctrine of Moses's Law, and of all the Prophets, whose Writings were but as Com­ments thereon: what man is he saith David, that desireth life, and loveth many day [...] that he may see good, i. e. Gods Salvation Keep thy tongue from evil, and thy lips from speaking guile, &c. Psal. 34.12, 13, 14, 15 and the eyes of the Lord are upon the righ­teous, &c. his ears open to their cry. Men must as well work righteousness as fear God, and all they that so do are accepted of God in every nation, Act. 9.

The want of the care in either of these, cuts us off from Gods Salvation: For as James saith, that mans Religion is in vain who bridleth not his Tongue. And visiting the Fatherless, or the Widow, is made by him so essential unto true Religion, as if it were the intrinsick part thereof.

True Religion may fitly be compared to a Tree, as such are called Trees of righteousness; which looks upward, yet takes root downward; we look up to God [Page] [Page] [Page 33] by our holiness, and the devotion of our hearts unto him, and so are said to have our conversation in Heaven, yet while we are conversant here below, we must attend the duties, that do concern those amongst whom we sojourn on the Earth. The particular duties, and rules of this Righteousness toward men are many. They are summed up in a few words by Moses, in the Decalogue, or the Com­mandments, and are yet expressed by our Saviour in fewer; To love our Neigh­bour as our selves: And that is a sure rule whereby we may be satisfied about the Righteousness of our Actions toward o­thers, by looking into our own hearts, and asking them, if we would be willing, o­thers should do so unto us; which Rule if it were put in practise, would put an end to all, or most of the controversies that Professors, to the scandal of their Religi­on are oft times so eagerly contending about. This is the golden Rule of Chri­stianity, on which we may write Proba­tum est.

The Prophets under the Old Testament [Page 34] as well as the Apostles under the new, are found to declaim against impurities, op­pression and deceit amongst men, as well as against impiety toward God; for both arise from the same Principal of corrupt Nature in us all. The Prophet Isaiah, Chap. 5.7. makes a complaint how the Vine­yard of Gods Church had degenerated from the sincerity of obedience, into wayes of un­righteousness; I looked for judgment but be­hold oppression, or corruption; for purity and behold a cry. There is a greater elegancy in the Hebrew words, that can be answer­ed by any of our translations, by the si­militude of the sound in those words. It thereby appears, that when the Garden or Vineyard of God which is his Church, is over-run with those rank weeds, that smell so strong of injustice, cruelty and oppres­sion, he is ready to pull up the hedge of his Protection and lay them wast, or leave them to final extirpation. Twas said the cry of the sins of Sodom ascended up to hea­ven, and it was so loud a cry, that they pierced the very seat of the Almighty, and pulled down vengeance from Heaven; [Page 35] and what were their sins? Pride, which is the mother of Contention, and Cruelty, marches in the van, the filthy Lusts of in­temperance bring up the Rear; so as righteous Lot, and his Family are almost crushed between them, as between two Mill-stones: Gibea and Benjamin are ripe for judgment, when they will go about to maintain iniquity by a Law, instead of seeing Gods Salvation, they and all their Confederates shall feel his indignation, and know that the righteous Lord loveth righ­teousness. As before, when in the dayes of the old World, the Earth was fill'd with violence viviter ex rapto: their unrighte­ousness opened the Flood-gates of Divine vengeance, which carried them all away with a Flood. And not long after, when in the dayes of Nimrod, the great Grand­child of Noah, the Inhabitants of Shinar proclaims War with the Almighty, and bid defiance against Heaven, God blasts their vain enterprizes, and makes them see their own confusion, instead of his Sal­vation.

4. The next Branch of a well ordered [Page 36] conversation, is that which concerns our selves, viz. Sobriety and Temperance, which according to the assertion of the Apostle Paul is part of that Doctrine which brings Salvation along with it, wherever it is put in practice. As we find it expressed, Tit. 2.12. And here lies the greatest danger of a professing People. Open unrighteousness is restrained by the severe Laws and Edicts of civil Nations, where Intemperance, and Prophaneness may appear with open face upon the stage. Injustice in civil affairs, as it is obvious to humane and common observation, so is it more apt to be restrained and punished, as standing in direct opposition to the commerce, and traffick of Nations: every one will be ready to bring a stone to fling at an Oppressor, Thief, or Robber; but now the Lusts of Intemperance are more secretly and silently carried on; under­mining those Banks that seem to keep it in, and insensibly by degrees, like the Ivy, sucking out the heart and life of the Reli­gion of those whom it seems to compass about and embrace. These Lusts of the [Page 37] Flesh secretly eat out the life of holi­ness and damps the heat of our zeal. They are also the more apt to prevail upon the minds of the uncautelous; because they are seated in such things as for the matter of them are not unlawful, yea are both natural, and accessary; which made one sadly complain, In licitis perimus omnes. When Israel could neither be enchanted by Sorcery, nor corrupted by Idolatry, yet they may be charmed by the Syren of sensual delights: for when the people had committed carnal Fornication with the Midianitish Women, they are easily led on to commit spiritual Adultery with their I­dols. Solomon might speak it by experi­ence, as well as by observation of the strange Women, that strong men have fal­len down wounded by her: When the De­vil came to assault our Saviour, he found nothing in him to fasten his Temptations upon; there was no combustible matter for his fiery Darts to sieze upon, but when he comes to David, though never so holy a man, he finds something to fix upon, especially when he lay at an open Guard, [Page 38] having ungirt himself, and laid aside the Armour of light. A chast conversation coupled with fear, is the best security a­gainst those Lusts of the Flesh that war a­gainst our Souls.

The seeds of Piety and vertue, are in as much danger of being choaked with these Weeds of Intemperance, as by the Thorns of Covetousness and other Lusts of like nature.

5. There are other Branches of a well ordered Conversation, very necessary to bring about this Salvation of God. Some­times Prophaneness and Impiety may get such an head in places, that it is not possi­ble to suppress or bear them down with­out an eminent degree of zeal; God was so provoked with the sensual lusts of Is­rael at Baal-peor, that if it had not been for the zeal of Phinehas, that Generation as commendable as they were, had seen but little of the salvation of God: it was his zeal that stayed the Plague from con­suming the People. If our zeal be not as hot as fire, it will easily be quenched by these Fleshly Lusts. Eli did not want a [Page 39] principle of holiness and the fear of God, but he wanted the holy passion of zeal to actuate and exert it. No man had ever more experience of seeing the Salva­tion of God than David; and what man did ever declare more zeal against sin, and for the Glory of God, and casting off the works of iniquity; doth he not engage that a vile person shall not tarry in his sight, and him that telleth lies he would cut off: If such be suffered saith Solomon, by the Ruler, all his Servants will be mislead. Then farewel Gods Salvation. The Church of Laodicea lost her dignity for want of zeal; and is severely threatned for this defect: Be zealous, and repent, or else I will spue thee out of my mouth, Rev. 4.16. a cold dull, un-active, luke-warm spirit will in a little time lose the very life of godliness; when in the primitive Church the love of many began to wax cold; it was a pre­sage of their Desolation, which soon after came to pass.

But here we must look to our zeal, that it be not mingled with too much wild­fire; for the wrath of man will never [Page 40] work the righteousness of God. The Lord Jesus, was, as became the Lamb of God, meek and lowly of heart; yet was ad­mirably zealous against Hypocrisie, and secret iniquity.

Tis good to be zealously affected in a good matter, sayes the Apostle. And so also in a good manner: The Disciples were zealously affected against them that did not follow them; this was not in a good matter: nor was their zeal to be commended that forbad them bringing little Children to the Lord Jesus. And if the Angel that contended with the Devil about the body of Moses had brought rai­ [...]ing accusations, there had been a defect in the manner. Zeal is an holy affection, and will thrive best in a meek and quiet spirit. No man so meek upon the face of the Earth as Moses, and yet no man was found so zealous as Moses, in reforming the Idolatry of the People, when he set every man against his fellow that was gulty of the fact; and at last grinding the Idol to powder that they might drink it down, that so eagerly had drunk down [Page 41] that cursed Worship. The zeal of Moses was far more acceptable to God than that of Jonah, or Jehu. It is not the hot, fiery, curst tempers in a place, that will main­tain and keep up the purity of Religion, and good order, so well as that which proceeds from men of sedate, composed, even tempers, who are alwayes the same for their love to piety and holiness, and hatred of all sin.

6. In the next place, Constancy and Perseverance may be added here: It is not enough to begin well, unless we hold on, unless we would fall under the Apo­stles censure of the Gallathians, Ye did run well once, who hindred you? he that turns aside out of the way, or sits down dis­couraged, will no more obtain the desired end, than he that never entred thereinto. Therefore Christ tells us, He that endures to the end, only shall be saved. Many a Mans obedience is by fits and girds, as they are urged and put on by the force of external motives, whereas those that act from an inward Principle are ever the same. The Apostle Paul tells the Corin­thians, [Page 42] that such as his Letters were when he was absent, such shall his deeds be when he is present, 2 Cor. 10.11. So should a Christian be, the same at last, which he was at first. The Righteous saith Job. shall hold on his way, and he that hath strong hands shall grow stronger and stronger, Job 17.9. Who ever entreth into the way of Gods Precepts with a sincere mind, must engage with David, to continue in the same to the end: and such who do not so do, will appear to be, [...], self-condemned. For if it were not in their judgment and conscience the right way, why did they ever walk therein? and if it were really so, why did they turn aside therefrom! And as to Gods Salvation, there will no sort of men in the conclusi­on be found further therefrom, than such as are guilty of backsliding from the way of Obedience. The back-slider in heart is threatned to be filled with his own wayes. One saith well, There are none so bad as they that have been good, and are not, or may be good, and will not.

Under this of constancy may be inclu­ded, [Page 43] universality of Obedience; his Con­versation cannot be ordered aright, that lives in the omission of any of the known duties of Religion or righteousness: David accounted it matter of shame to be found not to have respect to any of Gods Com­mandments. How can two be said to walk together that are not agreed upon all the points of love and obedience, wherein they are concerned. As God was not liable to be taxed for breach of Covenant in any the least particular of his promises, so doth he threaten to make the Israelites know to their cost their insinua­tion of the contrary; yea, shall know my breach of Covenant, Psal. 78. In like manner he ex­pects universality and constancy of obe­dience in his People.

7. The last thing here required is disc­etion and wisdome. It was not enough for David to chuse the perfect way of Gods Preceps to walk in, but to walk per­fectly therein, Psal. 101.2. There are er­rors on the right hand as well as on the left; he that would approve himself as upright, must turn aside to neither: for [Page 44] the preventing of which no small Wis­dom will be required. This our Saviour would have his Disciples aware of, when he advises them being sent as sheep among Wolves, to be wise as Serpents, innocent as Doves. There is much of Truth in the old saying, Quis que faber fortunoe suoe: eve­ry one in a great measure is the Author of his own weal or woe. We may by this means do much of our selves, to­ward our seeing the Salvation of God. David was wise as an Angel of God, and by that Wisdom declared much of that evil which otherwise might have overta­ken him in Sauls Court: so as it is said a­bout five times in one Chapter, David be­haved himself wisely among Sauls Servants, and prospered whithersoever he went: And indeed the Hebrews do express Prosperity and Wisdom by one and the same word, because Wisdom hath a great influence into the success of our affairs. Many In­stances may be given hereof:

Abraham, after he had been called out of his own Countrey, was cast among [Page 45] several People or Families of another, or rather of a false Religion; that lived without the fear of God: he accounted it his Wisdom, not to intermeddle in their quarrels, nor yet to enter into too much Familiarity, so neither not to de­cline mutual Duties of Humanities, wherein they might be mutually helpful one to another; yet on the other hand was careful not to quarrel with those of his own perswasion, for fear of giving of­fence to the Heathen amongst whom they sojourned: he will rather loose of his just right, in matter of his Possessions, than loose his reputation in point of Reli­gion.

He wisely foresaw the Perizzite would make an ill use of his quarrelling with his Brother Lot, about so inconsiderable a matter as their Sheep-walks.

In case of contending with our Su­periours, saith Solomon, it is not best alwayes to stand too much upon the de­fence of our own Right.

[Page 46] A soft answer pacifieth wrath, and a so [...] tongue breaketh the bone, which the hard teeth sometimes cannot deal with. And b [...] not hasty to go out of his sight, who doth whatsoever pleaseth him; and a wise mans heart discerns both time and judgment, Eccles. 8.3, 4, 5. So for our Inferiours and Equals; Wisdom as we are told in the Proverbs, must discover to us when we should make answer to a Fool, and when we should leave him to answer himself in his own Folly. Nor is it alwayes best to force a matter on with main strength, when Wisdom may direct how to over­come the greatest difficulties, by forbear­ing a while: David succeeded better a­gainst the Philistines by fetching a Com­pass, then by falling directly upon them. Josiah one of the best of all the Kings of Judah, yet by an error in this kind, did not see the salvation of God in that last Trajedy of his life, whereby he brought a fatal stroak of death upon his own per­son, which his Holiness and Piety had a great while before kept off from the Peo­ple and himself, and so might still have [Page 47] done, if he had not so much failed in point of this Wisdom, about medling with a controversie which did little or nothing concern him at that time. For he that medleth with a strife, that doth not be­long unto him, as Solomon tells us, doth but hold a Dog by the ears, whom he can neither detain, nor let go without great danger to himself. Hezekiah had better success in his contest with the great King of Assyria, for as tis said, Wisdom and Knowledge were the stability of his times, and therefore it is added, that the strength of Salvation was his, Isai. 33.6. If we cast an eye upon all the following Histories of the Church, in succeeding Ages, we shall find, that much of those sufferings which have fallen upon the Generation of the just, might either have been prevented or much abated; if they had governed their affairs by a suitable measure of Wisdom in their concerns with themselves or others. For the confirmation of this Truth, tem­poral Deliverances in those times were but as Types and Shadows figuring out the spiritual Salvation of the Church of the [Page 48] Gospel; when being delivered from the hands of all spiritual Enemies, they might serve God with Holiness and Righteous­ness all their dayes: even in those times when the Church of the Faithful was vi­sited with the Day-spring from on high, and made to see this Salvation of God in the full accomplishment of it as to this life. Many are the afflictions of the Righ­teous, saith David, of old, but God deliver­eth you out of all, Psal. 34.19.

David himself was a long time exer­cised with troubles and trials, but by Faith and Patience, he lived to see the Salvation which God had promised to come out of Sion. This was but a type of that gene­ral Salvation of the World through Christ by the preaching of the Gospel, which was to begin at Jerusalem. The Writings of Moses are as full of Promises and Threat­nings, as they are of Precepts and Exhor­tations, to keep the way of the Lord and to do justice and judgment. The 26th Chapt. of Levit. and the 28th of Deut. are wholly taken up that way. Dwell in the Land and do good, so verily thou shalt [Page 49] be fed, and see good. Behold the upright and perfect man, Psal. 37.37. the end of that man shall be peace: whatever are the va­rious changes God leads them through by his unsearcheable dispensations; so tis said, Isai. 1.19. If ye be obedient, ye shall eat the good of the Land: so long as they were obedient they did so, both in the former and following times. All the dayes of Joshuah and the Elders that o­ver-lived Joshuah, they saw the Salvation of God in all their enterprizes; because all their time they ordered their way a­right, to keep the Commandments of the Lord, and to do judgment and justice; but when they of the next Generation fell from God, and turned into other wayes, what miserable calamities befell them in the time of the Judges, and their Idola­trous Kings; there was no peace to them that went out, and to them that came in, for God vexed them with all adversity, and they could never come to see the sal­vation of God.

Gods providences ordinarily have been like Weather-glasses; the waters thereof [Page 50] as to their peace and prosperity might have been discerned to rise and fall accord­ing as his people did ebb or flow in the course of their obedience: They say the Egyptians use to presage of the health, or fertility of every year, by the rising of the River Nilus, higher or lower: so might any one who lived in the time of any of their Judges, or Kings, have foretold the prosperity, or misery of the people ac­cording to the measure of their obedience. When they did evil, it went ill with them; and when they did well in the lowest de­gree, and that which was right in the sight of the Lord, though not in that perfect manner as they should; yet ordi­narily they were made to see the salvation of God: As in the first years of Rehobo­am, Abijah, Joash, Amazias and Ʋzzias. Thus did God ordinarily proportion the wayes of his providence to his peoples obedience.

When of old the whole World dege­nerated from the true Religion and wor­ship, none was found Righteous but Noah, and a few in his Family; God [Page 51] makes him and them only see the Salva­tion of God.

So afterwards, 2 Sam. 8. tis said David prospered whither soever he went, even a­gainst five several Nations at once, because his heart was right, and he ordered his way aright before God, he was made a lasting monument of Gods deliverance, as he had been a standing pattern of obedi­ence. Thus we may say with the Apostle in the Epistle to the Hebrews, time would fail to speak of other Instances, upon whom this promise was made good, both before and after the captivity; who ever walked with God, and ordered their way aright before him, they were made to see the salvation of God in the midst of Armies, Lions Dens, Fiery Furnaces; and amongst multitudes of Enemies, who were all armed with envy and malice a­gainst them, as well as with force and power.

Afterward as Ezrah ordered his way a­right in bringing up as many as he could perswade to attend thereunto out of the Captivity, and in seeking the face of God [Page 52] by solemn Fasting and Prayer, so God caused him to see his Salvation more im­mediately then if he had obtained a band of Horse-men from an Heathen; And Nehemiah, at another time, obtains favour in the sight of the man, as he desired, who had then all power under God in his hands, concerning the poor captive Jews; because he ordered his way aright, first to seek God by solemn Prayer, and then to go on couragiously without fearing the face of Man, especially such Sons of ma­lice and wickedness, as were Sanballat and Tobiah, who though they pretended a de­sire to help build the Temple of God at Jerusalem, yet in their hearts were filled with rancour and enmity, and ready to gnash their teeth, that any came thither, that sought the welfare of the people of God.

As for the state of the Christian Church since Christs time, for this first three hun­dred years, how mightily did the Word of God increase and prevail. The savour of the knowledge of Jesus Christ even tri­umphed in every place: the three mea­sures [Page 53] of meal, i. e. the three parts of the World then known were levened with the Doctrine of the Christian Religion; the whole World was in a manner over­spread therewith, notwithstanding all the fury, rage and malice of their persecuting Enemies; he that sate upon the white Horse, with his Bow and his Crown, went on conquering to conquer, and did pre­vail. All this while they ordered their way aright; they set themselves by faith and patience to wait upon God, and were made to see his Salvation. When Israel came first out of Egypt, if God had led them presently into the possession of the land of Canaan, before they had been inured to the difficulties of a War: God must miraculously have cut off all their Enemies to have put them in possession of Canaan, and then they would have been in danger to have been overcome with luxury, sensuality and security, as too soon came to pass afterwards; therefore God in his infinite wisdom did train them up to encounter with Marches and Jour­nyings in the Wilderness, and then ac­quainted [Page 54] them with the difficulties of a­long War, that they might learn Obedi­ence, by what they underwent: so in a manner were Gods dispensations toward the Christian World; God would not mi­raculously subdue them to the obedience of Faith; but by the labour and travel of the Ministry in holding forth the Do­ctrine of the Gospel, the word of Christs patience, least if it had been otherwise, they should have grown secure and car­nal, and turned the Grace of God into lasciviousness; as many were too apt un­to: but presently after the winter of Ad­versity and Persecution was over and past, and the summer of prosperity came upon them, how soon were they, even the face of the whole Christian World over-run with a deluge of Impiety and Prophane­ness? how soon was the pure and choice Wine of the Gospel mingled with the Mara waters of the Curse, and their silver all become Dross? The dreggs of of Arrianism presently after Constantine poysoned the Fountains of living water, in all the Eastern Churches; as the sink of [Page 55] Idolatry and Superstition had infected all the Churches of the west, which made way for the cursed Impostures of Maho­metanism, with other barbarous manners in the East, as Antichristianism, Tyranny and Oppression that surprized the western Churches of the World, that overspread the whole Christian World with a very Sea of Abominations, out of which the Church hath been labouring a long while to wade; but she hath not as yet been a­ble sufficiently to shake her self from out of the dust of Babylon: such is the deplo­rable estate of the Church in this present time; not much unlike the state of Is­rael, when having been by the conduct of Moses drawn out of Egypt, towards the edge of the Wilderness, and frontiers of the land of promise; when behold the Dragon that formerly held them in Bon­dage is pursuing them, not without hope to attain them again, and bring them un­der subjection a second time. But they that order their way aright, in the sense of the Text, shall sooner or later see the salvation of God.

[Page 56]The Reasons of this Point are princi­pally these three:

Reas. 1. From the consideration of God, whose Name is engaged for the de­fence and salvation of his People. The perfections of the Almighty oblidge him to shew his salvation to all them that or­der their way aright, and only to them that so do. His eyes run to and fro through the whole Earth to shew himself strong in the behalf of them whose heart is perfect before him: then 2 Chron. 16.9. his omnipotent arm is stretched out to save and deliver all such: walk before me and be upright, I am God al-sufficient, saith God to Abraham, Gen. 17.1. And as his hand is able to save them, so is his ear, as well as his eye open to their cry, Psal. 34. yea, sometimes before they call God is rea­dy to answer, and whiles they are yet speaking he will hear, Isai. 65.24. to the like purpose is their promise, Isai. 58.9, 10. His word and faithfulness is engaged also, to save all the meek of the Earth: they whose hearts are lifted up in them, are not right before him, but humble, contrite [Page 57] ones,, are the people he is engaged to save and defend: yea he hath bound him­self by his promise, in the 15 verse of this fiftieth Psalm, that if they call upon him in the day of trouble, he will answer them. The face of the Lord is set against all you that do evil. He is an holy God, and therefore hath declared, that the evil shall not dwell with him: he hates the work­ers of Iniquity, and all them that turn a­side to their own crooked wayes: and his Justice is armed against them with ven­geance to punish them. Not one iota of his threatnings shall shall pass away till all be fulfilled sooner or later upon all the wicked of the World, whose wayes are perverse before him. Yea, he hath de­clared concerning all such, that when they spread forth their hands he will hide his eyes, and when they make many prayers he will not hear, because their hearts and hands are defiled with the guilt of sin.

Reas. 2. From the consideration of his People, who when they order their way aright, are in a meet capacity for mercy, and fit for salvation. In case of a peoples [Page 58] continued obedience, they may plead Gods Covenant, that they are his People, he is obliged to be their God, i. e. to be their Saviour, and to do all that a God can do for them; and in case they have sinned, and done never so perversely be­fore him, yet if they order their way a­right, as to Repentance and Reformation, his Covenant doth then also oblige him to cause them to see his Salvation: this is expresly mentioned by Solomon at the De­dication of the Temple, when there was a solemn restipulation, or renewing of Covenant between God and his People, 2 Chron. 6. when God appeared unto So­lomon, as is expressed in the 14th verse of the next Chapter; he seems to assent to all those Articles; If my People, who are called by my Name, shall humble themselves and pray, and seek my face, and turn from their wicked wayes, then will I hear from Heaven and forgive their sin, and will heal their Land, in respect of all those Calami­ties insisted on at large in the former cha­pter, and briefly summed up in the former verse. They shall be made to fee the sal­vation [Page 59] of God delivering them from all those evils, or what ever else might be conceived to befal them. It may be said of such an holy, or such an humbled Peo­ple, that they are a people prepared for the Lord; ready for the salvation of the Lord, and it shall not be long before they see it. Salvation shall be for Gates and Bulwarks to such a People: so was it un­to Hezekiah, and the people in his time; who had sought the Lord, and did by Faith rely upon him; Jerusalem is now walled about with Salvation: the proud Assyrian shall not be able to shoot an Ar­row over such Bulwarks, much less shall he be able to break through those Gates of Salvation.

This is an experience confirmed of old to the Faith of a believing People, ever since Jacob's time: no doubt he had been humbled for his deceiving his Father, and was reconciled to God, before he took his journey into Padan-aram, and therefore now he can plead the Covenant of God, and put the Almighty in mind of his pro­mise; Thou saidst thou wilt bless me; there­fore [Page 60] Jacob shall be made to see Gods Sal­vation, in the midst of those dangers h [...] is surrounded with. Thus if his People stir up themselves to lay hold of hi [...] strength, they shall see the salvation o [...] God in their utmost perils.

God did afterwards make the way of his Precepts plain before his Servants in the Book of Deuteronomie; instructing them how they should walk before him in the enjoying, and improving that good Land they were going to possess; how they should till and dress it, how they should reap it, and dispose of the fruits thereof; if they could then say, when they came with their Oblations, Deut. 26.13, 14, 15. I have brought away the hallow­ed things out of my house, &c. I have not transgressed thy Commandments, neither have I forgotten them, &c. Then might they also add what is in the 15th verse, Look down from thy holy Habitation, from Heaven, and bless thy people Israel, and the Land which thou hast given us, as thou swearest to our Fathers: Thus having, or­dered their way aright, they might with [Page 61] confidence and comfort, expect to see the Salvation of God. When a People so walk, as that they can approve themselves to God himself, as Abraham, I know A­braham, that he will not only himself keep the way of the Lord, but command his hou­shold after him to keep the same; It may then be expected that God will bring up­on them the good which he hath spoken.

Reas. 3. From the consideration of o­thers in the World. If such a People that order their wayes aright in their dai­ly walking with God, or that so frame their doings as to turn unto the Lord their God, if at any time they should humble themselves before him, and yet should not see the salvation of God, what would the wicked and ungodly of the World say, but that it is in vain to serve God? And what advantage is there in circum­cision, and keeping the whole Law of God? if they are like to be plagued as o­ther men; it will be in vain to alter their course and live otherwayes than former­ly they did.

[Page 62]This were certainly to sin against the ge­neration of the just, in the midst of whom God is alwayes wont to be found. God will therefore have it known in the world that there is great recompence of reward in keeping the Law of the Lord, and that though the righteous scarcely are saved, yet saved they shall be, whatever become of others. Let Balak and Balaam con­spire together to enchant the Tents of Israel, and lay stumbling blocks before their Feet, yet some shall be found in the midst of them, so to order their wayes, as that they shall be able to save the rest. They may else plead with God as Joshuah once did in such an exigent, when Israel did not see the salvation of God in a Military expedition, And what wilt thou do for thy great Name? Josh 7.9. But Joshuah is bid­den not to be discouraged; let God alone to look after the glory of his own, if his People do but look after themselves, and order their way aright, God will make all the rest of the Nations to behold the glory of his Salvation: God is able to exalt the valleys and make the rough [Page 63] places plain; The glory of the Lord shall be revealed, and all Flesh shall see it to­gether.

Obj. But notwithstanding all these great and glorious things that are spoken of the City of God; there lies this great stumbling block in the way of natural men, that they never can get over; yea, which the Saints themselves are oft times at a great set be­fore they can see through it: they observe that though those who are called the people of God, order their wayes never so right; yet they see the salvation of God no more than other men. They hear them complain with Asaph, Psal. 73. Though they cleansed their hearts, and washed their hands, yet all is in vain, they are yet plagued like other men all the day long, and chastened every morning. And with the Church in Psal. 44. We are counted but as sheep for the slaughter, yet is not our heart turned back, neither have our steps declined from thy way, &c. and for thy sake are we filled, &c.

Sol. Those that take up Asaphs obje­ction, should take along Asaphs and the Churches answer, Asaph acknowledges it [Page 64] was his folly and ignorance so to speak Nevertheless I am continually with the thou hast holden me by my right hand, tho [...] shalt guid me with thy counsel, and afterward receive me to glory. It is the end of matter that is the ground of a right judg­ment thereof. Finis coronat opus. Jo [...] ordered his way aright; yet was harrow­ed with much affliction, so may the Church and Poople of God, but it is only to pre­pare the soyle for the receiving the seed of everlasting joy and comfort. The People of God are never nearer Salvation than when they are exercised with the greatest sufferings, so the eye of sense seems furthest from it; so it was with Is­rael in Egypt; they never were more grie­vously oppressed, nor served with more rigor, than a little before their deliverance. In like manner the sufferings of the Church under Antichrist, when they come to the greatest extremity, in the three dayes and an half, that strages, or slaugh­ter immediately proceeds their exaltation into Heaven, and that in the sight of their Enemies. So immediately after the three [Page] [Page] [Page 65] [...]ayes Pestilence in Davids time, the Lord, ends out an Inhibition to the Angel that destroyed the People. For now David [...]nd the people are sufficiently humbled, therefore God is willing to be reconciled, & accept them into terms of favour again, and doth also then signally discover the place he had chosen for his Name to reside in. It may certainly be said unto every humbled, penitent, believing person, as Christ said to his Disciples, they shall see the Kingdom of God, and obtain his sal­vation; and if they do not live to see a temporal salvation in this world, they shall be sure not to miss of eternal salvation at the last. Now let every one chuse what he would have, to be saved from the wrath that is to come, that shall destroy the world of the ungodly at last, or to be sa­ved from trouble and danger here, and perish eternally at last. But the full an­swer to all objections of this nature, is, that according to Gods ordinary providen­tial dispensations, God is with his People, while they are with him; which is a truth confirmed by the experience of all ages, [Page 66] and all People: for some have observed that the long continued success, and pros­perity of their heathen Empire of Rome, was a reward of their justice, temperance, and industry. So was it in the dayes of David, Solomon, and other good Kings of Judah. But if God should see cause for a time, out of his infinite wisdom and sove­raignty, to change the hands of provi­dence, and lay the left hand of favour and prosperity upon the younger & less deserv­ing, he is a soveraign Ruler and may do what he will with his own; he may afflict his people in this life, and prosper the wicked for a time, for ends best known to himself; yet all this while, he is near unto his people in all they call upon him for, to uphold and preserve them in, and carry them through all their sufferings, and make them see his eternal salvation at last. None of these things, sc. out­ward tribulations, and crosses moved the Apostle Paul, so he might finish his course with joy. They need [...] not much trouble themselves whatever become of their bo­dies, if they can say with respect to their [Page 67] souls, as a Monk said, stroking his paunch, Modo hic sit bene. Or what were a man the better if he could gain the whole world, and miss of the salvation of his soul at last. If the body be lost, destroyed by the elements, returned to its first principles, or reduced into the minutest Atomes, yet all shall be gathered together again, and raised up in a state of greater Glory and beauty, than ever it was laid down in; 'Twas observed that the spirit of Glory rested upon the primitive Mar­tyrs, and Confessors, so as there enemies were not able to behold the refulgence of them. 'Twas said of Stephen, that they were not able to resist the wisdom, and spirit, by which he spake; and that as he saw heaven opened, the Glory of God, and Jesus standing at the right hand of God, so they saw his face, as if it had been the face of an Angel. This might be said to be extraordinary. But Paul speaking of all Believers, declares how they are able to triumph over sin and death, and boldly challenge the victory from them all; Oh death, where is thy sting, Oh grave [Page 68] where is thy victory? yea, he proceeds further, Rom. 2.37. Nay, in all these we are more than Conquerors. A great speech, for one that had been so sadly handled by Men and Devils. Yet such is the victo­ry of faith, whereby Believers are enabled not only to get the victory, but even to triumph over all their enemies: therefore doth it necessarily follow, that through faith, which is the substance of things hop­ed for, and the evidence of things not seen, they may be able to see the sight of Gods salvation, even then when they pass through the dark vally of the shadow of death. The Lord Jesus was never seen more glorious on earth, than in that apparrel which was dyed red, and stained with the blood of his enemies, when he speaks in righteousness, mighty to save. In like manner the followers of Jesus are also glorious in their apparrel, when they are thus clothed with the gar­ments of Salvation, and assuredly be­lieve, that which ere long they shall cer­tainly enjoy.

ƲSE 1. The best of Gods servants in [Page 69] the times of their greatest prosperity, are ne­ver so far secured from trouble, but that they may need salvation. All Believers are, or may be assured of spiritual salvation; they may certainly conclude, they shall at the last receive the end of their faith the sal­vation of their souls: but they may often stand in need of temporal salvation, David had as great prosperity in his reign, as e­ver any King on earth before him, for tis said the Lord preserved him whithersoe­ver he went: whence he was too ready to take up this conclusion, that he should never be moved: That now all his forraign enemies, as well as intestine foes being subdued, his mountain stood so strong that it could never be shaken; But he soon found no small trouble to arise by the hiding of Gods face, Psal. 30.7, 8. For though affliction cometh not forth of the dust, as Job speaks, neither doth trouble spring out of the ground, yet man is born unto trouble as the sparks fly upward: i. e. Troubles come not by chance, nor are to be im­puted to the miscarriage of secondary causes; yet man is born unto trouble as the [Page 70] sparks fly upward: he works himself trouble as easily, and ordinarily as if he were born for that end. It is as natural for man to breed himself trouble, as for sparks to fly upward. Weeds grow out of the ground without mens labour or care; but mens sins are the meritorious cause deserving, and procuring, and Gods wisdom and soveraignty are the efficient and inflictive cause of them, we bring our selves into troubles, but it is God only that can save us out of them. God hath the hearts of all men in his hand, and turns them as the Rivers of water: He can turn them to favour, or hate his People as he sees cause. The time was when all that Da­vid did pleased the people, but afterwards the people are displeased with him, for­sake him, and follow Absolom. God in­tended thereby to chasten David, and to punish the iniquity of the People, that had no better improved the blessing, and pri­viledges of God in the time of Davids reign. In Hezekiah time Sennacherib comes up a­gainst all the fenced Cities of Judah, and takes them, and layes siege to Jerusalem [Page 71] it self. The Prophet therefore calleth the Assyrian the Rod of God's anger, and the staff of his indignation in their hand; but when God hath accomplished his work upon mount Sion, and Jerusalem, for the humbling of his People, and pulling down their pride, he will then punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks: He will then call them to account for their proud words, and blasphemous speeches. God leads his People through various changes and difficult paths, sometimes they are made to pass through the water, some­times through the fire; they are in dan­ger of being destroyed by either, without some special kind of Salvation stretched forth. In the dayes of Amos, God called somtimes to contend by fire, that devour­ed the great deep, and eat up a part, as he speaks, and somtimes by famine, all which bring Jacob low, that he is scarce able to arise. At another season God suf­fers the multitude of this nation to gather themselves together against his People, for the tryal of their faith and exercise of [Page 72] their graces then the punishing of their sins, as in Asa's and Jehosophat's time, or rather that there might be a fit occasion to cut off the wicked nations of the world; but yet they threaten sorely the Church and People of God, that they might learn to put their confidence in him, who is the rock of their Salvation. There was one season in Solomon's time, when Israel was without adversity, or evil occurrent: Solomon was at that time called of God to attend the building of the Temple, and while he was intent upon that work, God was pleased to secure him from all out­ward troubles; but after that time, God stirred him up many adversaries round a­bout, that he was never able to suppress; & though he might forget that calamity coming upon his family, he was neverable by all his wisdom, to save himself and them from, or in the least prevent. So as notwith­standing God may have made a Covenant with his People ordered in all things and sure, as to their eternal salvation, yet there may be cause for God to visit them with temporal calamities and evils which they [Page 73] know not how to save themselves from. So deceitful are the hearts of the best of men, and so dangerous are the temptati­ons of the world, that God knows not how to trust his People long with much outward prosperity and favour, lest they should be ensnared, and wax wanton and secure thereby. After the return from the captivity, when it might have been thought, that they had received double for their sin, and that therefore now their warefare should be accomplished, and that now from that time foreward, nothing but the oyl of comfort should be poured into their wounds; yet you will find their suffrings were not quite ended: many clouds of threatning evil did continually arise, which much darkned their hopes of a set­led time of tranquility. A messenger that came from Judah informs Nehemiah, that the remnant of the captivity who were left then in the province were in great affliction and reproach, which made him sit down and weep, and mourn ma­ny dayes: that in all that long tract of time, from Cyrus his dayes, to that time [Page 74] there was still remaining nothing but the former ruthful spectacle of the old seige. The wall of Jerusalem was not yet repair­ed, nor the gates set up; and which was yet worse, there appeared no hope of bet­tering their condition, for the People of that Land, as is said in Ezra 4.23. Still weakened their bands, and hired Counsel­lours against them, and hindred them, all the remainder of Cyrus his time, and all the following Kings, till the reign of Darius, when they obtained a decree to force them to desist from the work. And in the time of Nehemiah, they invented and fomented false reports against them, that they in­tended to rebel, which was the reason rendred, why they were so intense about rebuilding the wall; and when that would not do, some were hired by their malici­ous enemies, Sanballat, & Tobiah to dishear­ten them by lying prophesies when God sent them not; only they were set on by others to put him in fear, that the work might not be carried on. Had Nehemiah been a man but of an ordinary courage, he might have been affrighted, and fled [Page 75] away to hide himself; but he was a man of so much magnanimity, as not to be af­frightned with great words or letters, though reiterated so many times over; but Nehemiah's confidence is in God, to whom he looks, to save his People from those malicious attempts of their enemies. Haman afterwards prevailed so far by ly­ing, and false accusations, as to bring their neck unto the block. The day was appointed, the decree was sealed, the na­tion of the Jews was distressed, and the whole City was perplexed; it was God only who was able to save them: by turn­ing Hamans (as formerly he did Achito­phels) counsels to foolishness, and turning the snare, those great Polititians had laid for others, into an halter wherewith to hang themselves. There is no new thing under the sun, saith Solomon, that which hath already been done, and at present is, the like will be put in practice, while there is a devil in hell to tempt, and wicked men in the world to disquiet, and disturb the building of God's Church upon earth. Report they say in Jeremiah's [Page 76] time and we will report it; invent a Ru­mor and we will blow it up and spread it abroad. It is reported among the Hea­then, and Gashmues saith it, that the Jews think to rebel. Was it not so in the for­mer age? Did not Pulpits and Presses a­bound with invectives against Protestants in Germany, Hussites in Bohemia, Hugo­nots in France, Lollards in England; the scene it may be is now changed; other persons have since ascended the Stage: It was Puritans before, and now Fanaticks: The names are differing, the spirit is the very same with which they are pursued: they proclaim these men are no friends to Coesar. Never was there any age since Christ's time; yea, since enmity was put between the seed of the Woman, and the seed of the Serpent; but those that fear God, had cause to look up to him, by servent Prayer, and so wait upon him by ordering their wayes aright, that they might be made to see the Salvation of God.

ƲSE, 2. Salvation is from God only: It is his Salvation, that his People only [Page 77] expect: They say with the Psalmist, Psal 60. Give us help from trouble for vain is the help of man. They still are praying and waiting, that the Salvation of Israel were come out of Sion: for God dwels in Sion, and hath his habitation in Jeru­salem; and from thence must his People look for Salvation: I will look unto the Hills from whence cometh my help. It is God only who is able to cloth his People with Salvation. The Lord Jesus, who is the only Saviour of his People, is brought in by the Prophet Isaiah, as one astonished, that there was none to be found on earth, that would save his Church. I looked and there was none to help: I wondred that there was none to uphold, therefore his own arme brought him salvation. If we look round a­bout the world, amongst the Princes, and Potentates of the Earth, how few friends hath Sion among them all; yea, few of her Sons are forward to take her by the hand. God's Church at this day is not much unlike the man that was found between Jerusalem and Jericho, [Page 78] that fell among thieves, who stripped him who wounded him and left him half dead. The Priest and the Levite who are most engaged by their relation, and profession to help, in stead of that, pass by on the other side, that they might not see or take notice: If God should not put it into the heart of some good Samaritans, what would become of the poor Church of God? Some have power in their hands to effect it, and may seem to be called to the helm in their kingdoms for that very end; yet are not willing to put their hand to the Lords work. Some it may be are wil­ling, but question their call or their power so to do. If the case be so, that the pro­motion and salvation comes neither from the East, nor from the West, nor from the South, but from God only; let all his People say with Jacob, we have waited for thy Salvation, O Lord. Let that be the answer to be returned to the Messen­gers of the nations, that come to enquire or solicit about leagues or engagments, that God hath founded Sion, and the poor of his People shall trust in her. God not [Page 79] only hath the hearts of Kings in his hand to turn them as he pleases, but he hath also the Devil under his authority, if not to turn him, yet to chain him up, that he shall not hinder the Salvation of his Church. Such troubles may befall them that no other hand can save them from; but their comfort is, that although the powers of darkness may conspire, and the gates of hell combine, yet they shall not prevail against them. Greater is he that is in them, than he that is in the world.

The experiences of all former ages give in full evidence to this, that it is God only who is the Salvation of his People. Solomon had received a double portion of his fathers spirit, & prosperity: yet David tells them in Psal. 127. Ʋnless the Lord keep the City, the watchman waketh but in vain: and that the workman laboured in vain, except the Lord built the house: So it is God alone from whom cometh our Salvation.

ƲSE 3. This may comfort the People of God, who though they sin, and suffer [Page 80] for their sinning, yet they need not sin in their sorrows; for there is a way, tha [...] they may be made to see God's Salvation▪ There is hope in Israel concerning thi [...] thing. His People may draw water wit [...] joy out of the wells of Salvation: Cistern are apt to be broken, and the brooks o [...] Tema to be dryed up, but wells are living fountains; and if one should fail, yet there are many wells of Salvation prepared for such as order their way aright. Say not these wells are deep and we have nothing to draw, for those that walk arigh [...] shall find a bucket, as well as a well, and strength also to draw. It was a joyfu [...] time with Israel, when they encamped in the Wilderness, at Elim, where were seventy Palm trees, and twelve wells of water: A well for every one of the tribe [...] in particular: yet this was but at one station; but there are wells of Salvation now under the Gospel in every station, of their Pilgrimage; such considerations as these that follow may furnish us with this Salvation.

1. God, who is the God of all such [Page] [Page] [Page 81] as order their way aright, is, the God of Salvation, Psal. 68.20. which implies these things; 1. That he is able to save his People; No Enemy so potent, no dif­ficulty so great, no sickness so dangerous, but he is able to save his people from. He is also said to be a God to whom venge­ance belongeth; God will then avenge his people of their Enemies. These are dreadful speeches to the enemies of Gods People, and more comfortable to them­selves, which ye have, Deut. 32.39. &c. I even I am he, and there is no God with me, that glorious, great, and supreme God, his glory is spread over all the World: I kill and I make alive, I wound and I heal, neither is there any that can deliver out of my hands, &c. If I whet my glittering sword, and my hand take hold of Judgment, I will render vengeance to mine enemies, and reward to them that hate me, &c. From the beginning of revenges upon the Enemy; Rejoyce O ye, Nations with his People, for he will avenge the blood of his Servants, and will render vengeance to his Adversaries, and will be merciful to his Land, and to his People, i. e. [Page 82] beginning at the head, the Devil who is the prince of this world; as Diodati notes on the place; or as the prince of the great worldly Empire, enemy to the Church, seeing those great Empires which have named themselves universal, have alwayes warred against God and his Church: let none say that these speeches concerns the nation of the Jews only; for though it might respect them primarily, yet secon­darily it includes the Church and people of God in all following ages, and all those who have opposed them, and hath accor­dingly been made good upon them, as is evident in the vengeance of God upon Antiochus, Dioclesian, Maximinus, Maxen­tias and Julian afterwards, who were all destroyed by some more than ordinary hand of God, in a way of vengeance up­on them. They are saved also from their sins, the worst of their Enemies: for now under the Gospel, the People of God (for all such are supposed to order their way aright) being delivered from the hand of their Enemies, shall be enabled to serve him in holiness and righteousness all the [Page 83] dayes of their life. 2. It is here implied that he is willing to save them. He taketh pleasure in this work of Salvation: Who is a God like unto thee, saith Micah, that de­lighteth to pardon iniquity, or that passeth by transgression, because he delighteth in mercy; he will subdue their Iniquities: If sin be subdued, that is the worst, and most dangerous of all our Enemies; there is no great fear from any of the rest. And if the malady of sin be taken care for, there is no other disease insident to such a people, that will prove deadly. The In­habitants of Sion, shall never complain of any sickness, when once their sins are for­given them. 3. That he is wont to save them. Such titles come to be appropria­ted to Rulers from their usual custom to do such or such things: He is wont to be the hope of Israel, and Saviour of them in the time of trouble; did they ever miss of Salvation in one regard or other, that waited upon him for Salvation. Idola­ters, Hypocrites, and Ʋnbelievers, in time of their distress, shall curse their King, and their God, and look upward, Isa. 8.21. [Page 84] i. e. to see if any help will come to them from Heaven; they may look indeed, but there will be none to save, even unto the Lord, but he will give them no answer: Saul was one of these, therefore God gave him no answer, neither by Urim nor Thummim, nor yet by Dreams or Vi­sions.

2. God hath appointed a Saviour for his People; and hath imposed a Name upon him that declares it; His name shall be called Jesus, Mat. 1.21. for he shall save his Peo­ple from their sins: He is also said to be able to save unto the utmost all that come un­to God through him: when the question is asked, who is this that cometh from Edom, glorious in his Apparel? it is answered, I that speak in righteousness, mighty to save, i. e. The Lord Jesus Christ, who hath promised everlasting Salvation to his Church, and will powerfully perform it. If this seem a difficult thing, his other Names make way for the belief thereof; The Government shall be upon his shoulder, and His Name shall be called Wonderful, Counsellour, the Mighty [Page 85] God, the Everlasting Father, the Prince of peace, i. e. as is interpreted, the everlast­ing Son of God, and hath taken our nature upon him, by being born of the Virgin, and defends the Churches right against all her Enemies in quality of a Mediator and head of the same; who is King of Kings, and Lord of Lords, who hath made peace betwixt God and his People, and Reign­eth thereby to Life and Salvation for ever.

3. God hath promised to be the Salvation of his People. There is a ground for Faith to work upon. Salvation is said to be the end of our Faith; there is no other ground for Faith to build hope of Salva­tion upon, but the Word of God. Faith is the substance of things hoped for: It gives Subsistence, & Being to the things that are hoped for: such as walk before God in a right way, may conclude he is faith­ful who hath promised, who also will do it. It was said of Archimedes, the great Ma­thematician of old, that he would under­take by the force of Engines which he would invent, that if he had a Foundation [Page 84] [...] [Page 85] [...] [Page 86] to place his Engine upon, he would raise the whole body of the Earth out of its Center: it was a great speech, but natu­ral Ingeny will never be able to out-vye Theology. Faith can do greater things than natural strength or skill. Gods im­mutable word is a foundation for Faith to rest upon while it accomplishes all things that are needful for Salvation. God is our strength and refuge sayes David, Psal. 46.1, 2. a present help in time of trou­ble, therefore we will not fear, though the Earth be removed, and the mountains be carried into the midst of the Sea; what is this great mountain before Zerubbabel? the least degree of Faith, as our Saviour tells us, is able to remove the greatest Moun­tain of opposition or difficulty that stands in the way of Faith. Therefore seeing God hath promised that such shall see his Salvation, they may believe it. The Church may sing her triumphant Song in all her troubles, We have a strong City, Salvation will God appoint for Walls and Bulwarks: mountains of Brass and Gates of Iron are not so strong as the promise of [Page 87] God: In confidence of them. The Church of God though in her self, but as a poor despised Virgin, yet will deride and laugh unto scorn: the great and mighty Army of the Assyrians, that come up like the swelling of Jordan, yet such is the interest of Faith in the promises of God, that it can see the salvation of God, through all those dark Clouds of Adver­sity. Of a truth Lord, said Hezekiah, the Kings of Assyria have laid wast all the Na­tions, and their Countries; his Faith was almost at a stand; his heart was ready to recoyl; but the Word of the Lord sent by Isaiah reinforces his confidence, and makes him acquiess in that promise of the Lord, that the Kings of Assyria should not come into the City, nor shoot an Arrow there; but that he should be bla­sted by the breath of the Almighty, as indeed it came to pass; so as their eyes that waited on the Lord might behold the King in his beauty, and see his Jeru­salem a quiet habitation. True Believers after deliverance from that dangerous as­sault, should see Hezekiah flourish again [Page 88] in power and glory, who was a figure of Christ in his heavenly Glory, beautifying the meek of the Earth with his eternal Salvation.

4. The People of the Lord do believe all this, therefore their hearts are not dis­mayed. Therefore have they found in their hearts to pray with the Psalmist, Turn us again O God of our Salvation, and we shall be saved; which is redoubled a­gain in that Psalm, in token of their as­sured expectation thereof. Moses believed it at a time of utmost hazard, when they were hemmed in with deadly dangers on every side, and falling within the very gates of Destruction; stand still and see the Salvation of God; and they that be­lieved did see Gods Salvation, as tis added that day the Lord saved Israel out of the hand of the Egyptians, Exod. 14.30.

Mordecai believed it with respect to Gods power and faithfulness, and not to Esthers interest in the King of Persia, who knows but thou mayest be raised to the Kingdom for this very end, but if thou re­fusest, Salvation shall come some other [Page 89] way. Daniel and his Companions be­lieved it, when they were cast into the fiery Furnace, and thrown into the Lions Den.

Those Examples of seeing Gods Salva­tion were written for our instruction in these ends of the World, that we also be­lieving might speak the same thing, and give glory to God.

5. God hath saved his People and made them see his Salvation, wee have a cloud of witnesses brought to our view in that little Book of Chronicles (as one calls it) in the eleventh Chapter of the Hebrews. Our Fathers trusted in thee and were delivered, They looked unto God from the ends of the Earth and were saved. Their eyes were enlightned with the joy of Gods Salvation. Israel indeed may say if it had not been the Lord who was on our side, we had been swallowed up, when their wrath was kindled against us; the streams had overwhelmed us, the proud Waters had gone over our Soul.

[Page 90]As was said of some of those worthy Con­fessors, that afterwards laid the Founda­tion of our New-England Churches, when they were driven out of England, by the prevailing power of the Hierarchy, and made to Fly into the Netherlands, they met with such a dreadful stormy passage, that the Vessel was even over-raked with the Waves, when their mouthes were fill'd with salt-water, as they were exercising themselves with fervent Prayer; some of them used these words, Yet O Lord thou canst save, and so he did above and beyond all hope, the Sea-men crying out, we sink, we perish, we are going down to the brow of the pit, where our heads shall be wrapped a­bout with the weeds; yet God made them see his Salvation. Look into the History of the Church in all Ages, Writings An­tient and modern. How many wayes hath God made use of to save his People in all their distresses; the snare was bro­ken, and their soul was made to escape. If they have met with sorrow, it lasted but a night; the joy of Salvation hath risen upon them in the morning. The forest [Page 91] of Antichristian Persecutions was or is to last but three dayes and an half. Athana­sius said of the Arrian Tempest in his time. Nubecula hoec, cito per transibit. The storm may be sharp, yet it will be but short. If Christ be in the Ship, all that are em­barqued shall be saved. The Ship of Christs Church may be tossed, yet it shall be preserved; the Angel of the Covenant assures us so, that every soul that entred shall be saved. In those bloody Marian dayes, she that sate at the Helm of the Na­tion, stretched forth her hands with He­rod, to vex certain of the Church; three or four hundred were burned alive, and more were imprisoned, but it would not do; those iron Gates and Barrs were broken open. The Snare is broken and we are escaped. The chief Instruments of that persecution, as well as the Authors thereof, to the vexation of their hearts, saw that the more they endeavoured to sup­press the Protestant Religion the more it increased. The blood of the Martyrs proved the seed of the Church, which made some of them pine away with rage [Page 92] and madness, to see their Endeavours fru­strated; and that the Word of God was not bound, though here and there some of the Ministers thereof were under re­straint, but that it did more and more prevail. God hath many times by un­expected wayes prevented the mischief intended against his People, and brought destruction upon their Enemies, and made his People see his Salvation. It is report­ed that once a Chancellor of Bohemia, ha­ving procured a Diploma from the Em­perour at Vienna to persecute the Prote­stants in that Kingdom; as he was pas­sing the Bridge over Danubius, it brake under him, so as himself was drowned; but his Box of Writings could never be found again, though his dead body was afterwards taken up. The Protestants in Germany standing couragiously for the Truth of the Protestant Religion, saw the great Emperour Charles the V. driven out of Germany by a small handful of men under Mauritius Duke of Saxony. In Queen Mary's time, a busie Persecutor, that was bound for Ireland, out of hatred [Page 93] against the Protestant Religion was be­fooled by his Host at West-Chester, and carried over the Knave of Clubs to the Deputy there, instead of his Commission the which he could not get renewed, till the Reign of the persecuting Queen was at an end; and another advanced that fa­voured the truth.

ƲSe, Of Examination: This may put the present Generation of New-England upon the enquiry, if they be such as order their way aright. It is now a day of re­buke, a time of Jacobs troubles, he is brought very low, by whom shall he arise? It is Gods Salvation alone that we must expect; and who are they that shall be as­sured to see that; They are only such as order their Conversation aright. Our fore-Fathers did approve themselves as such and accordingly they were made to see Gods Salvation; they had as many Ene­mies, met with as many dangers, encoun­tred with as many difficulties, yet God de­livered, saved them out of all. Do we that are yet surviving and coming on, so or­der our way, that we may say or hope we shall be made to see the salvation of God.

[Page 94]We were at the first planted a righte­ous Generation, and noble Vine, do we so continue? Of all the Reformations that ever yet began in the World, there have been but a very few observed to continue above an hundred years in that splendor and brightness with which they were at the first set forward. Take for instance, those of antient time, before or since the Gospel began. That of David and Solo­mon, Asa and Jehosaphat, Hezekiah and Jo­siah, lasted but their time. That of the Maccabees did not out-live their time, at least in the beauty of it. That of the Primitive Church was not so much a re­forming, as a new planting of the Church in Gospel Order, when the night of Hea­thenish darkness, and Jewish Ceremonies, was quite spent, and the day of the Go­spel was at hand: But the Reformation of Constantines time scarce continued in its primitive lustre and glory, a full hun­dred years before a great degree of Apo­stasie appeared: for tis said, The Woman fled into the Wilderness after the birth of her Man-child, that was to rule the Nations [Page 95] with a rod of Iron. She hasted into the Wilderness where she was to continue 1260 dayes prophetical dayes, which are so many Julian Political years: It is to be supposed, that the Church was some con­siderable time going before she was quite gone into the Wilderness. The day of this last Reformation began first to break out in the time of Wickcliffe, but it was not perfect day till Luther's time, from whose dayes to the present time, who e­ver takes a view may easily determine whether in the Nations that first embraced the Protestant Religion, there be the same measure of Piety, Zeal, Holiness, as was at the first.

In what integrity Geneva hath stood since Calvin's time is not unknown to many of them who are carrying on the Work of the present Generation,

As for our selves here in New-England, we were or might have been set in the right way, having no prejudicate Opini­on, or practice to forestal our Judgments; but had the help of all the former ages, and other Nations as well as our own, [Page 96] Godly and Learned Divines in them, to take pattern and example from, in the laying our first Foundation, both of Re­ligion and Righteousness, Doctrine and Discipline, Church and Common-wealth. Our first Rulers and Leaders in both were careful to order all things according to the pattern in that Mount; Children that would not lye, so God became their Saviour; saving them from forreign and intestine Foes: If we that are their poste­rity be found Children that will lie, deny our first principles, either in Faith or man­ners, how can we expect that God should be our Saviour.

Now compare things:

1. In the first place: They sought first the Kingdom of God, and the righteous­ness thereof, and waited upon God, for addition of such other things as he judged necessary. They came not hither for the World, or for Land, or Traffick, but for Religion, and for liberty of Conscience in the Worship of God, which was their on­ly design; and accordingly God blessed them, and gave them the desire of their [Page 97] hearts; they had the priviledges of God's Kingdom to their great content and satis­faction; & he added outward things above what was or could be expected in a Wil­derness: and when the first way of supply began to be stopped up, God in his mer­ciful providence opened another, by turn­ing us into a way of Trade and Com­merce, to further our more comfortable subsistence: So God was pleased to bless our Issachar in his Tents, and our Zebu­lun in their goings out, who still called the People to the mountain, and offered Sacrifices of Righteousness: while they did thus, like Solomon that sent his Ships to Ophir, which brought in that which was of necessary and of substantial use. God blessed them, and made them see his sal­vation; but when men could not content themselves in such a way of dealing, but Traded only for Apes and Peacocks as was said by Mr. C. that is, brought in no­thing but Sack and Sugar; Commodities to make fuel for Lust, and called young people not to the mountain of the Lords house, but to our own private recesses, to [Page 98] offer Sacrifice to Bacchus and Venus, and burns Incense to the evil Fiend; hath not God broken our Ships at Ezion, Geber; and is he not now laying the Axe to the root of our Religion, as well as Civil Rights and Liberties; and begins to cut us short every way. Hath not God cal­led to contend by Fire, and by Water, by Famine, and by Blasting, Mildew, Sword, and Pestilence; and is not his hand stret­ched out still? Our Estates and Persons are spoiled by Murderers, and barbarous Mahometans; and it is to be feared the Lords controversie is not yet ended. The Daughters of our Sion walks with stret­ched out necks, &c. And may we not find an Inventory of our Virgins Ward­robes in the third Chapter of Isaiah. The Ensignes of Pride are exalted in our high places, and all the produce in a manner of the whole Countrey is converted to maintain a commerce of superfluous va­nities. God threatens not to save, but se­verely punish, the Minister and Schollar, the Mistriss and her Hand-maid for such thing as these; yea to cut off the Tabernacles▪ [Page 99] Jacob, for such things as these.

2. That Generation were zealous for the Worship of God; they would by no means admit of any mixture of humane Inventions with divine Institutions in the matter of Gods Worship. When they came over hither, they were as Rasa Ta­bula, fit to receive any Impression from the spirit of truth, either as to Doctrine or Worship. It might have been said of them in way of commendation, that they could not bear them which were evil, and seducers from the way of truth; and that they tried them, which said, they were Apostles, and were not, and did find them Liars. They also hated the deeds of the Nicholaitans, which were also hateful to the spirit of the Lord Jesus. They kept the word of Christs patience, they were also kept from the hour of Temptation.

None were suffered among them to wear a rough Garment to deceive, but they were ready to shew the wounds which they received in the house of their Friends: none were suffered to set up their Post by Gods Posts, nor to sow the fields [Page 94] [...] [Page 95] [...] [Page 96] [...] [Page 97] [...] [Page 98] [...] [Page 99] [...] [Page 100] of Gods Churches with divers seeds: none were suffered to disseminate the seeds of corrupt Doctrine: they might with some measure of Truth, have said with Elijah, when God came to visit him in the Cave; I am jealous for the Lord of Host. The Pastors were jealous over their Flocks with a godly jealousie, least their minds should be carried from the simplicity that is in Christ. Rulers were jealous over their People, least any corrupt Principles should be introduced to undermine the foundati­ons of right Government; none were suffered to enter into the sacred function of the Ministry before they were appro­ved; and none admitted to hold forth those truths of the Gospel to others, which they had not first experience of in their own hearts, even such as would take heed both to themselves and unto their Doctrine and continue therein, that thereby they might both save themselves, and those that hear them. If this be the way of New-England now; tis hoped they may yet see the salvation of God.

3. They were not only pure in their [Page 101] Doctrine, but peaceable in their manners; As those that were endued with the wis­dom from above, which made them easie to be entreated. If any seem to be contentious, the Churches of New-England had no such custom. They would ask counsel at Abel, and so end the matter. Care was taken that they who were to speak in the Name of the Lord Jesus, should all speak the same thing, and be perfectly joyned together in the same mind and judgment. There was no noise of Axe or Hammer in the building of the Church of God, every thing was so exact­ly squared according to the rules of the Gospel; so as the [...], that came in might report and say, God was in them of a truth.

4. They were also zealous against sin. Judgment ran down our Streets like wa­ters, and Justice like a mighty stream; iniquity dare not to appear bare-faced up­on the Stage, none were suffered to coun­tenance any evil doers, but they were e­ven ready to be taken from Gods Altar, and made to suffer the justice which they [Page 102] had deserved. The Lord Jesus who wa [...] meek and lowly of heart; yet was seen to scourge the Money-changers out of the Temple; who had turned the house of Prayer into a den of Thieves. There was no connivance at any evil; no root of bitterness suffered to spring up, lest trou­ble should be occasioned thereby, and ma­ny come to be defiled. They left Religion in a good equipage when they went off the stage and commended it to Posterity, as their chief care.

5. They were of an holy and serious frame of spirit: all their deportment in their civil converse and behaviour, as well as in the acts of Religious worship, sa­voured of a spirit of Piety and the fear of the Lord. Holiness was written upon all their Habitations, and instruments of their callings; that which was said of Tyre might in its measure have been truly affirmed of New-England, That her Mer­chandize was holiness to the Lord: whate­ver their imployments were as to the oc­casion of the World, yet their conversa­tion might have been said to be in heaven.

They were careful not only to avoid [Page 103] gross and scandalous sins, but even the very appearance of evil. Such is the o­dious and filthy nature of sin, that Christi­ans cannot keep at too great a distance therefrom, so as to hate the very garment spotted with the Flesh. Our Rulers like Nehemiah would not take that liberty which is usual with men of that capacity in other places, because of the fear of God: The Priests or Ministers of the Sanctuary were also cloathed with Salva­tion. There was no compliance with the World, in the vain customs, and foolish fashions thereof, least they might seem to fall short of the promised rest. They la­boured rather to be transformed by the reniewing of their minds, than conform­ed to the World. Sobriety, Tempe­rance, and Moderation were the guize of those times: Civil imployments were so ordered and managed, as not to hinder the higher designs of Faith and Holiness, and promoting the glory of God. They rested not in outward forms, and modes of Worship and Religion, without the life and power thereof. If there be still, the like awfulness and circumspection in the [Page 104] hearts and lives of Professors, the sam [...] fear of offending, and care of sanctify­ing the Name of God in all the duties of his Worship, we may then hopefully con­clude, that our light shall rise in obscurity, and our darkness be as the noon-day.

Ʋse of Exhortation:

If any design to see the Salvation of God, here is the most compendious way leading thereunto, viz. To order our Conversation aright: what is required thereunto hath been described before; which all may be reduced to these three heads.

1. To set God at our right hand, and then we shall never be moved by any temptation or tribulation. Set up his Glory as the end we aim at in all our de­signes: Gods Salvation will certainly fall into all those that will sincerely aim at his glory in all they undertake; both as to their imployments, and injoyments. He is the life, sayes Moses, and thy length of thy dayes; who gave us our lives at [Page 105] first, and lengthens out our dayes, which we should therefore direct all unto his glory as to our last end and chiefest good. Whether we eat or drink, do all sayes Paul, to the glory of God. It is the property of all rational Agents, to act for some end; otherwise we act but like bruit creatures, that are led by a kind of sensitive instinct as things and objects are casually present­ed to their senses or fancies: Now those who are guided by a principle of Reason, can aim at no lower end, than God him­self, who is the Author of our being, and proposed that to himself, when he formed us, that we should be unto his praise. He is the α and ω the first and the last, Rom. 11.36. For of him, and through him, and to him, are all things, to whom be glory for ever, Amen.

2. Make use of all the means which are requisite to the attaining this end which can be no other, than what God himself hath propounded. Non per ve­nitur ad deum, nisi per deum.

[Page 106]Of old time, God himself foreseeing ou [...] readiness to shape unto our selves wayes of Worship suitable to our own fancies hath strictly forbidden all men from lift­ing up their tools to his Altar: and this is the reason why David seems to be so much commended for a pattern of Obedience to all the following Kings of Israel and Judah, because he was a Man after Gods own heart, that is one that framed all his Actions, Sacred and Civil to answer the Will of God; as he sayes: That then he should not be ashamed, when he had respect to all the Commandments of God. Psal. 119.6. And this was the answer which our Sa­viour gave to that inquisitive young man concerning the good thing which he ought to do in order unto life; If thou wilt enter into life, keep the Commandments; now this we must take into our thoughts, that there are Evangelical Command­ments, as well as legal: there is a Com­mand to believe as well as to obey, And that is the great command of the Gospel, The great work of God which we must do, if we would see Gods Salvation, to [Page 107] believe in him whom he hath sent into the World, to give Salvation to all that obey him. Before the Fall it was to do of our selves, by our own strength; since the Fall it is to begin with Faith, which worketh by love, and which is the fulfil­ling the whole Law. Under that of the Commandments of God are contained all the Duties of Religious Worship, whe­ther natural or instituted, as well as those of righteousness toward men. And when we read in the Gospel, that men are cal­led to Faith and Repentance in order un­to Salvation; that is not to exclude, moral Obedience, but to shew us what course we are to take, to be put into a way of Salvation, viz. to study and put in prac­tice Repentance toward God, and faith to­ward our Lord Jesus Christ, that thereby being reconciled unto God by the merit of his Son, we may be enabled to work out our Sal­vation in the performance of all such duties of holy Obedience, as God in his Word re­quires of us. See then if there be any Duty of Gods Worship which we wil­fully omit, or any duty of Righteousness, [Page 108] which we presumptuously transgress, and we shall find it impossible to see God Salvation: for he that in this manner breaketh any one command of God, it guilty of the breach of all, as the Apostle James speaketh, Jam. 2.10. though he keepeth the whole Law in all other points. The Apostle Paul in Gal. 6.15, & 16 ver­ses tells us of the new Creature, If any man be in Christ he is a new creature, in the next verse, he shows us the rule of the new creature, As many as walk according to this rule, peace be on them, and mercy upon the Israel of God. What is that Rule? The rule of the Gospel, which requires them that believe, to be careful to maintain good works. And in Gal. 5.6. tis said, Nei­ther Circumcision nor uncircumcision availes any thing to salvation, but Faith, which wor­keth by love, and love is the fulfilling the whole Law. An able Divine and worthy Minister of the Gospel in England (Mr. Edward Reyner of Lincoln,) not long since wrote a Book, which he stileth, Precepts for Christian Practice, or the Rule of the New Creature, wherein he hath reduced the duty of Christianity unto ten heads, [Page 109] which he therein largely insists upon, and at the last closeth with a discourse about the government of the thoughts and affe­ctions. Solomon sums up all in one general Rule, Pro. 4.23. Above all keepings keep the heart, for out of it, are the issues of life: the heart is the primum mobile in the little world of man; the great wheel in that active Engine of our nature: the fountain out of which flows the stream that drives the Mill of all our motions, the root out of which springs the fruits of our whole life: the well governing of that will keep our whole conversation aright; both our thoughts and our words, our affections and actions. Naturallists tell us, there are two great veins that arise out of the heart, the one called Vena porta, the other Vena cava, which carry forth out of the heart the spi­rits that quicken all the whole body: so spiritually, the heart purified by Faith, by those two great issues of Religion and Righteousness maintains the whole frame of obedience in the new-creature, teaching us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world; They that so do are infallibly in the way of Salvation.

[Page 110]3. With Resolution and Holy Courage continue in the pursuit of all those means to the end, and we shall surely be made to see Gods Salvation: we shall tast the first fruits of it here, and come to the full fruition of it at last.

It is true many times in the experi­ence of real and sincere Christians, that though they may, (through Grace) some­times will, yet they know not how to perform: If we be sound sincere in our endeavours, our Saviour Christ will put the best construction upon our wayes; He is the best Judge of sincerity, for he tells us, at least, speaks for all his genuine and true Disciples, that the Spirit is wil­ling, though the Flesh be weak. Who would not do all they can for so good a Master, that they may be accepted of him at the last. We should do well to wind up our hearts to the highest pitch of Resolution, which in this state of im­perfection we are capable of. Let eve­ry one say for himself in his own particu­lar; Whatever become of others, as Joshua said of old, I and my Family will serve the [Page 111] Lord. And then we may with comfort conclude in the Words of the Psalmist, That whatever troubles befall us in the way that yet at the end, we shall be made to see the Salvation of God.

A FUNERAL MEDITATION From those Words of the Prophet Isaiah, Chap. 3.1, 2, 3 verses; Occasioned by the Interrment of Major DANIEL DENISON, On September 22. 1682.

THe Words of the Text are added as a reason of the Words foregoing, Cease ye from man whose breath is in his nostrils, For behold the Lord, the Lord of Hosts doth take away, &c.

The time which they seem to refer un­to was under the Reign of Ahaz King of Judah, when the state of that Kingdom [Page 112] was low and broken by forreign Invasi­ons, as well as intestine troubles: for we read, 2 Chron. 28.6, 8. that in his dayes, Pekah the Son of Remaliah slew an 120000. in one day, all valiant men, be­sides near double that number which were carried Captive, both Sons and Daughters; neither do any other times appear so ca­lumitous since the Death of Jeroboam, to which these words could so fitly be applied, when God was taking away from Jerusa­lem, and Judah, the whole staffe of bread, and the whole stay of water, &c. when he would give children to be their Princes, and Babes should rule over them, i. e. when he would withdraw all means, one and another, whereby as with a staff, mans life is susteined, and a state supported; by the removing of the first, each mans life was in danger; by the latter, being the prime persons, for Martial, Civil or Eccle­siastical affairs, and not only the chief Ornaments, but the very Pillars and Props of the body politick, both of Church and State, when these are remo­ved, [Page 113] the ruin of both must needs ensue, as of an house when the principal Studs are pull'd away that bear it up, so it befel the Temple of the Philistines, when Samson pull'd down the Pillars that did support it, as the Annotators speak upon the place. The mighty Man] such as are mighty for strength of Body or courage of mind, which in the phrase of the Scripture, are usually called Mighty men of valour; such were David's Worthies; and such were promised God would bless his people with­al; that one should chase a thousand, and two of them should put ten thousand to flight. Men that were not afraid to speak with the Enemy in the Gate: but dare lift up their Spears, one of them against some hundreds of their Enemies, or such as were mighty, by way of power of com­mand, and authority, as were Joab and Abishai, and Ittai, under each of whose command, a third part of Davids Army was put, when they were marching out against Absolom.

The man of War] Men that are skilful [Page 114] and expert in feats of Arms, and making War, that know how to go out, and to come in before a People; for this requires as well wisdom of the mind, as courage and resolution of the heart, and strength of the Body.

The Judg, and the Prophet] Publick Of­ficers of the Common-wealth, and of the Church, the one to reform and punish vice by the execution of Justice, and in­flicting of punishment upon Offenders; the other to press on to the study and practice of vertue; by instruction of mens minds in the knowledge of the truth.

The Prudent and the Antient] In the Hebrew, it is the Diviner; but not to be taken in an evil sence, to foretel future events, by a Diabolical art of Divination; but on the better; for men of much saga­city, and depth of Judgment, strength of Reason to bolt out the truth in things dif­ficult and abstruse; to foresee effects in their causes, to deem of future conse­quences by present appearances; readily [Page 115] to make conjecture of following events, by the present estate of affairs, as if he had a spirit of Divination, and by a kind of se­cret instinct could foretel a Storm of evil while it is impending in the Clouds over head. The wise mans heart discerns of time and judgment; that which is said of the men of Issachar who had understand­ing in the times to know what ought to be done, for the avoiding of the evil fea­red, or to bring about the good desired; such were the wise men that stood before So­lomon, who could tell Rehoboam what would become of his Kingdom, if he at­tended the sudden and rash advice of his young upstart Counsellers.

And the Antient] Such as by their years and age have had experience of all kind of affairs; and therefore are the more a­ble to guid the helm of publick concerns, especially in a stormy season. It is dan­gerous sailing on those seas in winter or stormy times.

The Captain of fifty] Such breaches were made in their Military matters, that [Page 116] there was scarce left a man able to com­mand fifty followers; no such were left as were able to undertake the conduct of Martial designs; some of whom were called to lesser, and some greater num­bers, as well as them that were to lead the whole.

The Honourable] In the Hebrew it is Eminent in countenance; not by Descent or Pedigree, or Nobility of Stock, which properly are not our own, as the Poet speaks, Nam genus & proavos, &c. one that by reason of his wisdome and gravity, carries Authority with him in his very countenance, though he pretend to no honour by his extraction; as our Saviour intimates, That a true Prophet deserves ho­nour at home as well as abroad, though he should be the Son of a Carpenter, and not of a Prophet. Authority that is acquired by desert, or real worth, is much better than that which is obtained by dignity of place or birth: Lewd persons may reproach the stock they issue from and gain Fami­lies no honour thereby, as one answered, Tu dedecus generi tuo, &c.

[Page 117] The Counsellour] Such as are able to advise in the most weighty matters of Church or state. Solomon the wisest of Men would not act without counsel him­self, as he advised others to take that course, as a way of more safety; for we know he had those that stood before him for that end: And we read that Heze­kiah took counsel with his Princes in his Warrs with the Assyrian: and it is to be feared that good Josiah lost his life by ac­ting without, or against the counsel of his few counsellers, as Rehoboam did his Kingdom. When things of great mo­ment are managed without counsel all is like to fall to the ground, or miscarry at home or abroad.

The Cunning Artificer, and eloquent O­rator] The one is necessary for Orna­ment, as the other for Stabiliment and Safety. Moses and Solomon might have made a courtly Tabernacle and Temple, without the help of such cunning Artifi­cers, as were Bezaleel, Aholiab and Hy­ram, but not so magnificent. God had [Page 118] sometimes promised to make his people Israel the head, and not the tail; which must be understood of curious Artifices, as well as of costly Contrivances, and other Badges of Dignity. In the Catalogue of the Captives of Judah, are reckoned up, the Smiths and other Artizans, as well as the rich Citizens; for as the King him­self is served by the Field, so is the ho­nour of a State maintained by the skill of their Artificers, in their several occu­pations: Therefore the removal of these is to be looked upon as a special judg­ment, as well as the loss of any other sort of men.

As for the eloquent Orator; it is in the Hebrew, He that is skilled in Charms, i. e. one that hath that power and effi­cacy in his speech, either by the strength, of his Arguments or Eloquence of his utterance or Elegancy of his Language, subtilty of his Expressions, that he is able to overcome and carry them Captive that he speaks unto; as tis said of David, that he bowed the hearts of all the Men of Judah [Page 119] as one man; the iron sinews of mens wil­ful obstinacy, and rebellious humors, are as it were melted by an insinuation of sweet words. The soft tongue breaketh the bone; such Eloquent Orators by the silver Cords of their Rhetorick, do as it were chain the Hearers to their Lips: and his affable Words and Perswasions have the same efficacy upon the Hearers, as a spell or charm hath upon the Serpents who as the most malicious of all creatures will bite without Inchantment. Thus Abigail, as it were charmed David by her speech: And the wise Woman of A­bel by her words of Wisdom charmed Joab and his Army first, and then the City, so as they laid aside their Hostility on either side, and hearkened to reason, in not destroying a mother City in Israel. Deriosthenes by his Eloquence did as much among his Athenians, as Philip the Fa­ther of Alexander the great, could with his Arms and Weapons of War among the Macedonians. When such as are the fore­mentioned, are born into, the World, the [Page 120] Inhabitants thereof would rejoyce if they knew it, as they do, when they may sit under the shadow of their Authority and Government; And therefore when they are taken away by Sickness, or other accidents, they have great reason to mourn and be in heaviness, especially when there is but little hopes, that when these are removed, few others are raised up, like to succeed in their places with the same spirit and power: As where Cedars are fallen and none but Sycamores are left for future service. As to the first part of this Tragedy; we may say it is at this day fulfilling amongst us in New-En­gland: As for the latter (which is one of the saddest changes that can befall a People) let them look to it, who are not yet imposed upon by Babes and Children, or at least need not so be, seeing they have power to chuse such as are here des­cribed, if they know where to find them.

Now our old Pillars are removing, let us take heed what new ones we put into the Building. An Emperour once said, [Page 121] Inveni Romans lateritiam, reliqui marmor­eam, which should be the ambition of every good Ruler to mend, not mar the State.

The Children of Israel, had been in a very sad plight when the Earth and the Inhabitants thereof were dissolved under Sauls Government, if there had not been one found to be succentriated after him, who was able to bear up the Pillars of it.

It is observable, that in all the Govern­ments upon the Earth, since the sad fall of the first Monarch of the World, vani­ty hath been written upon all their habi­tations; upon the Royal Palaces of Prin­ces as well as the meanest Cottages of [Page 122] Peasants, greater and lesser Societies have their Fates and Destinies attending them as well as particular Persons and Families. It is a long time before some of them attain unto their [...], after which they are continually upon the declining hand. The glorious Fabrick in Nebuchadnezar's Image soon degenerates from an head of Gold, to feet and toes of Iron, and Clay; It was a long time before the Assyrian Provinces did culminate in that Head of Gold amongst the Chaldeans, who were but one Branch of the Royal Stem, which came by a lineal descent from Sem the Son of Noah; The Government of the Assyrians passed through various changes, before it arose to that Grandeur among the Babilonians, but after that time, in eve­ry Generation they became more base and vile, till they fell as low as the Earth it self at last.

The Roman Monarchy (if it be no part of the former Image, as many learned Interpreters think it was not) that will afford another pregnant instance of the [Page 123] foresaid Maxime; for after it had once arrived at its highest pitch of Glory and Renown in the dayes of Augustus Cesar, it continually declined, till it quite ex­pired in Augustulus, as Mr. Mede observes For in all the succeeding Emperors times, whatsoever Glory was gained by the Mas­culine Prowess, and Wisdom of their first Founders, or chief Leaders in any age, was basely lost and wasted by the effemi­nate excess of Luxury of their degene­rate followers in the next. But there is no need to repair to Heathen Kingdoms, or States for the evidence of this Truth. For in the Family of Jacob, under the Rule and Reign of their former Judges, and succeeding Kings, each Generation brought in fresh Examples of Sin and Judgment; their glory and lustre, was never permanent and lasting above an Age.

And as in Solomon's time they obtain­ed their greatest glory, so in his time was laid the first Foundation of their following Ruine.

[Page 124]And the mighty men of valour in David's time, were laid aside under Solomon (which gave an occasion to the Rebellion of the Edomites in the latter end of his Reign) so the Honourable Counsellers, and Elo­quent Orators that attended his Court, were either over-looked, or neglected in the very beginning of his Successors Reign.

And thus it far'd with them ever since the first planting of the Seed of Israel in that good Land Flowing with Milk and Honey: Soon after the death of Joshua, and the Elders, that for a little while sur­vived, arose up another Generation that knew not the Lord, nor his great works, and then presently we read of another sort of men, that came in place, neither honourable for wisdom or valour, unless now and then when God raised up some extraordinary person, enabling him by extraordinary assistance, to work their deliverance in a kind of miraculous man­ner: As it is expressed in the Triumphant Song of Deborah; there was scarce a [Page 125] Shield or Spear found amongst forty thousand men of Israel: And possibly Shamgar and Samson obtained those signal victories over their Enemies, with such unusual Weapon, as Oxe-goods, and Asses Jaw-bones, because by the slothfulness and Luxury of those degenerate times, other Weapons were laid aside as needless, and useless. Might it not easily have been presaged from such a Generation of men, as either did discountenance or discourage the cunning Artificers, or men of War, as in Elies, and the beginning of Saul's time, that they were disfurnished either of Smiths to make, or valiant men to use Armour, and Weapons of War, what ruin they were running into, as befel them in the latter end of Saul's time?

The removal of such men of worth must needs be a sad omen; if either we consider the necessity and use of such men or the cause of their removal, such are neccessarily required both to the being and well-being of any People; For they are as eyes to the blind and ignorant as Moses [Page 126] speaks to Jethro, when they were to pa [...] through the Wilderness of Arab: And as legs to the lame, and hands to th [...] weak. If a Nation be either destitut [...] of men of might, or those that are justly stiled so, cannot find their Hands, wha [...] will become of their Followers is not hard to say. The lame will take the prey, i [...] those that should sway in the Go­vernment are not able to strengthen their Mast, or keep their Tackling taught, as the Prophet speaks; and if their Pi­lots be unskilful, how will they save them­selves from Ship-wreck? If their Pro­phets and Pastors, are become dumb Dogs, that can neither bark nor bite, the poor Sheep will be in danger of being devoured by the ravening Wolves: If Gods Prophets, i. e. such by Name and Title, prophesie for hire, they will surely prophesie Lies. If the Preachers at He­rod's Court will dawb with untempered Morter, and the chief men countenance Adultery, and Idolatry; Incest and all o­ther vices will be rife there: and John [Page] [Page] [Page 125] the Baptist must not dare to intermeddle without danger of losing his head. They must not prophesie in the Kings Chap­pels, or in Bethel, that will lift up their voice like a Trumpet, to convince the people of their sin and their transgres­sion.

Such as these are the Pillars of the House, the Foundation of the Building, if these fail, what can the righteous do more?

It was the poor and wise child that delivered the City, although his wisdom was neither remembred nor rewarded.

It is time for the faithful to cry help Lord, when the godly ceaseth, and the faithful man faileth from among the children of men.

What would have become of the Kingdom of Judah, if it had not been for Jehojadah, when Athaliah got the upper hand, They that desire or endea­vour Reformation, shall then be accoun­ted treacherous, and prosecuted accor­dingly.

[Page 126]The cause of removal of such as these is the sin of those they belong unto. For the transgression of a People many are the Princes thereof. They are hurried out the World by untimely deaths, and others of less use are sent in their room. Righteousness exalteth a Nation, but sin is the reproach of any people.

If the righteous are taken away from the Earth, it is because evil is coming upon them. If God begins to cut Is­rael short in the Reign of Jehu's Poste­rity, it is because of their Idolatry. If Josiah be cut off by an untimely death, it is because of the cry of the sins of Manasseh, that Justice can no longer for­bear their punishment: In such cases of general Apostasie, or notorious publick Iniquities, the few Righteous that are left shall only deliver their own souls, they shall not be able to keep off the Judgment from others. It was for the sins of Ahaz and his people, that the Kingdom of Judah was made bare and stripped of all their worthy men. And [Page] when Noah is housed in the Ark, let the old World look to it. When Lot is escaped to the Mount, let Sodom be­ware. When poor Christians are gotten into Pella let Jerusalem be warned. When Austin is called out of Hippo. When Pareus is taken out of Heydelberg, the barbarous Enemies shall soon come and take possession.

USE I. Although Death be the com­mon Calamity of all men, and one of the Ordinances of Heaven that are more cer­tain and immutable than any of the Laws of the Medes and Persians, from which none are excepted; For tis said to be ap­pointed for all men once to die; yet the pro­vidence of God is alwayes to be observed in taking away men of use and worth in the places where they are.

Some are taken away more immedi­ately, as were Enoch and Elijah found, and as Moses and Aaron in a more than ordinary manner, yet in a way of mercy to the persons themselves, though in a way of Judgment to the places or peo­ple [Page 128] they belong unto. So is the name of Methuselah interpreted by many, that as soon as ever he should die, the dart of Gods vengeance would fall up­on the earth; as it is observed, that the Flood hapned the same year wherein he died. There are Worthies of God at times upon the earth, of which the World is not worthy; they are for a while standing in the gap, to keep out evils from breaking in upon the places where they are; but as soon as ever they are removed, calamities immedi­ately break in upon the places from whence they were taken. The people of Judah were ripe for Judgment in Manasseh's time, and for his sins; but when after all the long-suffering and pa­tience of God under Josiah's Reign for a considerable time, there seems little a­mendment in the body of the people, he is at the last hastened out of the World by a violent death, when Gods Judge­ments can be no longer forborn. Others like David, having served their Genera­tion [Page 129] fall asleep by the Will of God; but ordinarily it may be observed and known when men of parts and of great use in Church or Common-wealth are taken away in Gods displeasure.

1. When they are taken away by a violent death, as probably those were in Ahaz his time, which seems to be inten­ded in the Text; if not for their own sins, yet for the sins of them whom they belong unto. Tis said that bloody and deceitful men shall not live out half their dayes; as was verified in Joab, Ab­ner, Amasa, Absalom and others.

2. When they die in their youth, or Flower of their age; or in their full strength; before they come to be aged, and gray headed. As may be seen in Abija the Son of Jeroboam; and Abi­jam the son of Rehoboam, who though he was successful in his Wars, yet his heart was not right with God.

3. When they are taken away in times of eminent danger; when they might have been of eminent use, if their [Page 130] lives had been spared; as is expressed in those doleful Lamentations of Jeremiah, the breath of their Nostrils, Lam. 4.20. The anointed of the Lord is taken in their pits, under whose shadow we said, we shall live among the Heathen. If Jehosaphat and Hezekiah's lives had been drawn out a little longer, how much evil in an or­dinary way had been prevented, which broke in upon their people immediately after, under their wicked and degene­rate issue. Thus when a people are de­generate, are grown sensual, secure, pro­phane, and regardless of Gods honour and their own duty; it is just with God to remove away those who by their pi­ety, prudence and prayers, have been instruments to keep off Judgments and Calamities from breaking in upon the World. The Angels tell Lot, They can do nothing as to the executing the Judgment of God upon Sodom until he be come out of the City. The Deluge is kept off the World till all the Righteous of the for­mer Generation are gathered to their [Page 131] Fathers in peace, and an Ark is prepa­red, wherein Noah (the sole righteous person left alive) and his Family are to be secured from the impending Cala­mity.

4 When the Righteous are taken from the evil to come, Isa. 57.1. in a way of mercy to themselves, but of judgment to others. God had determined to pu­nish Judah for the sins of Manasseh; but Josiah shall not live to see it, he shall be gathered to his Fathers in peace as Hul­dah the Prophetess tells him, i. e. before that general Calamity intended in for­mer Prophecies, should come upon the Land, to break the Kingdom in pieces; although himself, as a just chastisement of God upon him, for his wilfulness, in not taking counsel of God by his Pro­phets, and neglecting the mind of God intimated by his Enemy, died a violent Death, to the amazing astonishment of those he left behind.

5. When men, that have been of emi­nent use in their times and places, are [Page 132] Idolized and Adored by their followers. When the honour due to the supreme Agent is given to his Instruments; God will have men know that he stands in need neither of their wisdom, nor of their courage; and that he can carry on his designs, and fulfil the counsel of his own will without, as well as with means; by weak means, as well as by the more likely, and most probable or powerful means. He knows how to make his Ja­cob arise, when he is fallen the lowest of all: He can save Israel without the help of a Jonathan. The Battle is not al­wayes to the strong, no more than the Race to the swift. When Moses is dead he can raise up a Joshua, that shall sub­due the Cananites, and bring his Israel into the full possession of the land of Canaan. It hath been generally obser­ved, that when men dote on their fellow creatures, and too much admire the gifts and rare endowments of men, that God either removes them out of the World, or else blasts their beauty, or [Page 133] confounds their wise policies, turning them into foolishness, as he did Achito­phels. How did the whole body of the people of Israel dote upon Absolom, who by his beauty, and courtesie, had stollen away their hearts, until they saw him first hanged up, as a monument of Divine vengeance upon him, for his hor­rid Murthers, Parricide, Rebellion, Pride and Ambition, and then hurled under a rude heap of stones in the wild woods as unworthy of a better Sepulchre. If the Sons of Josiah begin to pride them­selves in their extraction, or relation to the famous Josiah King of Judah, he will deal with them as with despised broken Idols, and order them to be buried with the burials of an Asse, without the Gates of their own, or any other Royal City.

It was said that Gustavus Adolphus the famous King of Sweden did on this ac­count presage his own fall, not long be­fore his last and fatal Battail at Lutzen, telling his Chaplain, Dr. Fabritius, he believed, or thought God would ere [Page 134] long take him away, because the people did so over-value and deifie him: For after his death, the Swedes not only kept the field at that Battel, but continued victorious, against the Imperialists, as if God would have the world know, that he needed not the help of any king or Captain on earth to carry on his designs.

It is here also to be known, that God is said to take away not only those he he removes into the other World in an extraordinary manner, as was mentioned before; or those who by his immediate stroak are smitten in a judicial way, as David's Child; The Corinthians for a­busing the Lords Supper: but even those who die by ordinary sickness, or other usual casualties; for their death is or­dered by the providence of God, with­out which, as our Saviour tells us, not an hair of our heads shall fall to the ground. By what means soever such changes come to pass, they are ordered by his counsel, who is wonderful in working, [Page 135] and who suffers nothing to come to pass but what himself hath fore-ordained, before any of us had a being in the World.

USE II. Prudent men are of excellent use in the places where they are, else it would not be such a sore Judgment to have them taken away.

They are as a stay, a staff for others to bear upon, which when it breaks they are ready to fall to the ground. If any desire to know, who are to be ac­counted wise men; they may learn by the character given to the heads, or chief Leaders of the Tribe of Issachar; they are men that have understanding in the times, that know what Israel ought to do. The School-men say, Prudentia est ratio agibilium; ad quam re­quiritur quod homo sit bene dispositus circa fines, quod quidem est perectum appetitum; That a man knows what is upon every exigent needful to be done, and that he hath his heart prepared and fixed to set upon that practice of what right reason [Page 136] determines is best to be attended. So it is said Prudentia est oculus cujuscumque virtutis. The eye that directs the hand to act, and the foot to walk in the path of virtue, or in the way that is right Men of the greatest knowledg are not alwayes men of the greatest Wisdom or Prudence: As the Embassador of the Spartans once told the Athenians, who were more eminent for their knowing of things, than the rest of the Grecians; A­thenienses scire, quoe recta sunt, sed ea face­re nolle; That they knew those things which were right, but they would not practise them. Now there are many in­gredients necessary to the composition of a wise man, or one that in the Text is called a Prudent man.

1. The first Ingredient, is Sagacity, or a spirit of discerning, and quickness of understanding, that makes a man to be fore-sighted to look into the pene­tralia of a case or difficulty; to see afar off; to discern events in their causes, and consequents in their antecedents, as So­lomon [Page 137] saith, Prov. 22.3. The wise man fore­seeth an evil, and hideth himself; when he that is dull and weak sighted, passes on and is punished. The Lord commended the unjust Steward because he had done wisely, he is not commended for using of deceit and falshood, but for his Wis­dom, in foreseeing the danger of being put out of a Stewardship, and having no where to betake himself in a time of distress; so it is said, the wise mans eyes are in his head, as in the watch Tower to look round about, and discern what may be approaching afar off. The fear of the Lord is the beginning or princi­pal part of this Wisdom; as tis said of Pharaohs Servants, upon the threatning of the Hail, He that feared the Lord made his Servants, and his Cattle flee into the House before hand. David's wisdome traces Joab in all the Woman of Tekoaes wiles. There is in some persons an oracular kind of wisdom, that they can discern the most secret kind of things, and find out the abstrusest difficulties, whereby they can di­scover the true nature and state of the most hidden things.

[Page 138] Solomon finds the way to pass a right Judgment in a very difficult case; by the secret affection of the natural Mo­ther to her own child; whence the peo­ple observed the wisdom of God was in him to do judgment: this was by a na­tural sagacity, whereby he was able to judg of things by their causes and ef­fects. In like manner did Solomon judg [...] of Adonijah's hidden Rebellion, by hi [...] tampering about Abishag as an over act that discovered a secret intent in hi [...] heart to turn about the Kingdom to himself by his intimation, that the King­dom of right did belong to him. So did he by a like depth of wisdom, pass such a prudent Sentence upon Shimei, which though good and favourable in it self, yet was so warily circumstanced that it became a Trap to take an old Sinner in, and bring upon him the pun­ishment justly due, without breaking David's word.

2. Another part of wisdom is to pitch upon the right manner, after the [Page 139] end is discovered; many a man fails in the compassing or bringing about the great and main design of his own hap­piness and security for lack of this wis­dom: He that foreseeth the evils if he doth not betake himself to a right shel­ter, may be overtaken therewith, though he hath foreseen it: When Israel saw his wound he sent to King Jareb; so did Ahaz, but that did not heal or help them, but plunged them further into the depth of their misery. Suppose we have rightly judged of the end, be it an evil to be avoided, that may be like to ruin us; or a good to be desired to make us happy; if we take an indirect course, for the one or the other, we may get a curse instead of a blessing or run into a greater mischief than that which we intended to avoid: He that makes use of lawful means, as one sayes, to bring about an unlawful end, doth as it were put God into the Devils service, as he that does evil, that good may come thereon, puts the Devil into Gods service [Page 140] both which are abominable. True wis­dom brings all circumstances into con­sideration, which are to be weighed (in the ballance; and what means, with all circumstances considered is the most proper to accomplish the end propoun­ded is only to be made use of. When the Iron is blunt, wisdom must be had to direct, whether more sharpness in the Instrument, or more strength in the A­gent be best to be improved: wisdome must teach men when to answer a Fool according to his folly, and when not There is a time to speak, and a time to keep silence; wisdome must determine by circumstances, when the the time of the one, or the other is. Non minus est magna virtus scire desinere quam scire di­cere; Nature teaches all men to do the one, it is wisdome that teaches some men the other. Hushai befooled all Absoloms Counsellors, and under God was the means of defeating Achitophel's peri­lous Counsel, by propounding the un­seasonableness of the time; which was [Page 141] the very hinge on which hung the weight of the whole business which none of the rest discerned but Achito­phel. Thus a wise mans heart discerns both time and judgment as well the time when, as the matter, what is to be done. If Rehoboam could have served the people but that one time, they would in reason have served him for ever.

3. He is a wise man that is cautious to redeem the time, as well as to discern it. The Apostle tells us, they do not walk circumspectly, as wise but as fools that do not redeem the time. Time, which is one of the preciousest Talents in our hands can never be recalled when once it is past. Post est occasio calva. This is the precipice of Destruction where thou­sands are shipwreckt because they do not improve their season, but act as if they had time lying on their hands, which is the quickest commodity in the Market of Eternity, for it passes away swifter than a Weavers Shuttle, or the [Page 142] Eagle through the air.

4. Diligence also denominates a man to be wise; without that no design or enterprize of moment can ever be carri­ed on. Diligence is a qualification to which many promises are made; and experience declares it to be a principal part of wisdom: Therefore sayes Solo­mon, he that is diligent in his business, he shall stand before Princes, who use to carry on designs of the greatest moment: This preferr'd Jeroboam first to the charge of the house of Joseph, and afterwards to be over all the rest of the Tribes. As on the other hand, he that is slothful in business is brother to a great waster; Through the slothfulness of the hands the house will drop through, and so be ruined, as well as if it were pulled down by the hands of foolishness. The vineyard of the slothful is over-run with Thistles and Thorns (which with dili­gence might have abounded with plea­sant fruits) so is the heart of the sloth­ful Professor with lusts of the Flesh.

[Page 143]5. The prudent man is no changling: He that orders his affairs with discretion, doth not dance up and down like a meteor in the Air, but his heart is fixed trusting in the Lord: Those men of old called Homines quadrati, that are always steady, resting on their Basis, and not turning and rowling from one side to an other; not like quick-silver, running every way, but fixed no where. The reall Starrs that are to lighten the world are alwayes fixed in their own Orb, not like Comets driven about by every new motion from inferiour bodies. Solomon advises the Children of wisdom to fear God and the King, and not to meddle with them that are given to change; that do studere novis rebus, that cannot keep their place; that turn up and down for advantage: They that are unstable as the water were never counted to excel in wisdom, or any other vertuous qua­lity. There is nothing that more di­rectly tends to confusion in Church or State, than for persons of principal place [Page 144] in either, to shift their station. They that do not study to be quiet, cannot do their own business, unless they abidee in the same place and calling wherein they were called.

6. The prudent man sheweth favour and lendeth; It is part of the discretion whereby he ordereth his affairs, Psal. 112.6. His wisdom will not let him be slack handed, for thereby he will run be­hind hand with his great Creditor: As his diligence maketh him take the fittest time wherein to sow his seed early or late, so his wisdom teacheth him so much liberality, as not to sow sparingly lest he reap sparingly; for according to our work shall be our Reward. Wis­dom doth suggest to him, that it is bet­ter to give than to receive; as the con­dition of him that lendeth, is better than of him that borroweth to whom the other is a kind of Servant. Pru­dence did suggest it as an advantage to the unjust Steward to bestow his Goods where he might receive after benefit [Page 145] thereby, though his unrighteousness did not commend it as a Duty. The Ar­gument that David uses to encourage himself and his People to give liberally toward the building of the Temple, was because they were Strangers and So­journers before God, as all their Fathers were, and their dayes on the Earth were as a shadow, and there was no abiding, 1 Chron. 25.15. As if they had acknow­ledged, that by reason of the brevity of their lives, they could not perpetually enjoy those things that were in their possession, they did out of meer devo­tion and piety consecrate the same to him from whom they had received all their Wealth and Estate, who they knew out of his meer bounty would requite them with eternal life and glory; there is no abiding of our time upon the earth nor of our riches in our hands, which may take them to their wings, and Fly away as a bird toward Heaven; there­fore wisdom teaches them to give while they may. So also on the same ground [Page 146] his Son Solomon advises to give to the poor, which will prove but lending to the Lord, who will liberally repay.

7. Wisdom makes men deliberate, ad­vised in their actions, sedate and compo­sed in their spirits; with the well ad­vised there is wisdom: They that do things over hastily, may have too much time to repent afterward. A man of understanding saith Solomon, is of an ex­cellent spirit, the Hebrew is, of a Cool, i. e. Sedate, Composed temper, not too much over heated with the fire of Anger: Be not hasty saith he also, to go out of the pre­sence of him who hath power to do what he pleaseth. David was too sudden in his determination about Mephibosheth case; thou and Zibah divide the Land, before he had taken so much time as to hear the allegations on either side: Audi alteram partem, i. e. hear the other side, was a maxime of wisdom in antient time. So was that also, Secundoe cogitationes sunt meliores, or second thoughts are better; David had leisure enough afterward to [Page 147] repent of his sudden, rash command to Joab to number the people. The next or shortest way to the end is not always the best and safest. It is better some­times to march about to gain the wind than to fall directly upon the Enemy, as David at Baal-Perazim.

So 'twas said Charles sir-named the wise, King of France overcame our Ed­ward the third by Policy and Delibe­ration, which his Father could not do by all his power.

8. Wisdom teacheth men to govern their passions: our passions both of love and hatred are violent, and must be re­strained, else they may endanger the whole man. Solomon calls them Fools, who suffer anger to rest in their bosom. He that lets the Sun go down upon his wrath, may be like to have the Devil for his Bed-fellow, saith one. Samson's vio­lence in his love, makes him lose his life and his liberty in the issue, many do by their Souls as the Mariners did by their Ship wherein Paul sailed; for so losing [Page 148] Rudder bands of Reason they spread the Sail of all their power and endeavours, and to commit themselves to the winds and waves of their passions, which vio­lently drive them upon the Rocks or Sands, where they suffer Ship-wreck of all that is Embarqued. Abigail who had been the prudent Wife of a rich Fool, wisely reproves David for his pas­sion, who at other times was counted wise as an Angel of God.

9. Wisdom makes men humble and lowly of heart, in imitation of him in whom are hid all the Treasures of wis­dom, as well politically as spiritually; for so our Saviour convinces the Phari­sees of their folly, as well as pride in taking the uppermost seats at the first hand as they come into the Feast; where­as if they had wisely taken lower Seats at first, they might with honour have been advanced, whereas afterwards some of them were forced with shame to give place to their betters; Wise men cannot but see great reason to be humble, be­cause [Page 149] a double promise is annexed there­unto; both by being advanced by God himself, and of being taught by him al­so. Therefore seeing God himself hath made humility the way to honour, he is not a wise man that shall refuse to walk therein. A poor and wise Child is pre­ferred before an old and foolish King, that is too high to receive an Admoni­tion. A wise mans head will never be broken by a reproof. Out of the Pri­son the wise Joseph and David cometh to Reign, when he that (may be) is born Heir to a Kingdom, becometh poor by his Pride, as did Absalom and Ama­ziah.

10 Wisdom makes men confident and bold, as well as Righteousness; because they trust in the Lord, and build upon the sure Foundation of his Word, who is the Rock of Ages. Hence are they called wise Builders that build on this Foundation, as they are also called wise Virgins, that lay such foundation of their hopes, as will bear them up in [Page 150] times of greatest dismaying, for such shall not be afraid of evil tidings, be­cause they are fixed in the truth, trust­ing in the Name of the Lord.

If these be properties of a prudent Man, the greater must their loss needs be who have lost a Commander, Counsellor, Companion, Husband, Father, Friend or Benefactor so qualified; which losses God sometimes brings upon an unthank­ful World to punish them for ingratitude; and upon his people to teach them to live by Faith, and not to lean upon bro­ken Reeds of humane wisdom and po­wer. God doth not need the wisdom of a Solomon, or counsel of an Achitophel or policy of a Machiavel to govern the World by; although he doth sometimes diffuse here and there more radiant beams of that excellent quality to make others imitate their Examples and Vir­tues.

It still may be an enquiry, a virtuous or prudent Man or Woman, who shall find? their price is about Rubies, for wis­dom [Page 151] is Gods special gift, not an acquire­ment of our own endeavours, therefore we must ask it of God.

ƲSE, See what cause of lamentation is before us. We have been sadly bereaved of Men of such Worth, as is expressed in the Text; many of excellent endow­ments in other respects, are yet great strangers to Prudence, which is a lamen­tation, and should be for a lamentation. There are but few men born into the World in any age, in whom all these de­sirable qualities are eminently met toge­ther, And none in these parts of the World (if that be not too great a word to say) in whom so many, or more of such honourable endowments were joyn­ed together in such a degree. The grea­ter is our sorrow who are now met to­gether to solemnize the Funeral of a per­son of so great worth, enriched with so many Excellencies which made him nei­ther live undesired, nor die unlamented, nor go to his Grave unobserved. Former Ages of the World knew not how to be­stow [Page 152] Elogies high and large enough up­on those, whose wisdom transcended the reach of ordinary Mortals, or whose He­roick and worthy Acts, either in time of War, or peace rendred them so useful and beneficial unto others. Hence David call'd upon the Daughters of Israel to weep over Saul and Jonathan, who clo­thed you in Scarlet: with the like la­mentation doth the same David lament over Abner the Captain of the Host; Is there not a Prince and a great man faln this day in Israel, so in a sense may it be said here, A great man is fallen in our little Israel. And David himself while he li­ved, was honoured as the Angel of God for his wisdom; although his exiquies were attended with a less degree of mourning; because of the illustrious Wisdom of his Successour that began so early to appear to the dazling the eyes of all beholders, before his Fathers Sun was quite set.

The Globe of the natural World made up of Heaven and Earth, is a fit resem­blance [Page 153] of the state of the Moral, or Ra­tional World, and the transaction of Af­fairs therein, where some men are as far exalted above others, as the Heaven is above the Earth; for what makes the visible Heavens so conspicuous, and glo­rious above the opake dark body of the Earth beneath, but the bright glittering Stars with which it is bespangled, some of which are continually setting beneath as others are ascending above the Hori­zon; yet may it safely be said, that if all the Stars of the first magnitude were withdrawn, Heaven it self would be a less glorious Orb, compared with what now it is; even so would the sphere of this lower World be far less desirable, if it were not enlightened with some radi­ant Lamps much brighter than others; so far do some Stars excel others in Glo­ry.

The Saints compared with the rest of the World; are as the Salt of the Earth, the Lights of the Firmament, the Pillars and Shields of the Earth.

[Page 154]They are the Salt of the Earth, that keep others sweet, and preserve the World from Putrefaction. Some mens Souls, as one saith well, serve only for Salt to keep their bodies from stinking, and cor­rupting, which they presently do, as well as their names, as soon as their Souls are expired; but the righteous and the wise are a sweet Savour both li­ving and dead, and their memory shall be blessed: Their very lips are as a tree of life, and as well-springs of living wa­ter, that reveive the Spirits of those they converse with. They are the choice and excellent ones upon the Earth, and keep up the honour of others where they live.

They are the lights of the World, that enlighten others by the light of their wisdom, and refresh them by the lustre of their holiness. Every particular Christian may have light enough for himself in his own Family; As a Torch or Candle end, that may suffice to guid himself in his own station and family, [Page 155] but these are as Stars in the firmament of Heaven, that give light to the whole Orb of Church or State where they are placed.

They are as the Pillars that bear up the Fabrick, and support the whole Build­ing: every particular person may be of use to fill up the sides of the building, or as Artifice to adorn the outward sur­face thereof; but they are of far more choice and excellent use that serve as Pillars, to bear up the weight of the whole work, without which all would presently fall to the ground; As hapned in Ely's and Saul's time, when the Earth and the Inhabitants thereof were dissol­ved for want of some to bear up the Pillars of it. And so likewise are they as Shields of the Earth, as the Chariots and Horse-men thereof to defend it: the common People without Leaders, are but as sheep without a Shepherd, ready to be devoured by every Enemy that appears. As may be seen by the King­dom of Judah, which flourished and [Page 156] prospered well all the dayes of Jehoiadah but presently after his decease, a small company of the Assyrians destroy an huge Host of them, when like an head­less Multitude they come to engage with a small Army of their Adversaries: Such Princes as was Joash destitute both of wisdom and courage, like the Bram­ble, as soon as the Oak, under which it grew up, was removed, was blasted by every Storm that surrounds him. This made Solomon conclude that wisdom is better than Riches, or them weapons of War, when a poor man by his wisdom can save and deliver the City from out of the hand of a Mighty King that en­camped against it. Thus Wise men are not only the stay and staff, the safety and security of a People, but they are the Honour and Ornament of their Countrey, like the Jewel of the King, which though of Gold, yet receives all its lustre and beauty there-from.

Concerning the Gentleman, whose Fu­neral Obsequies were lately celebrated [Page] [Page] [Page 157] amongst us, not to say more than is con­venient to prevent emulation in them that are surviving. His Parts and Abi­ [...]ities were well known amongst those with whom he lived, and might justly place him among the first three, having indeed many natural Advantages above others for the more easie attaining of skill in every science.

It may without flattery be said of him as the great Orator D. H. said of Hugo de groot of Holland.

Nature which is Nutrix obstetrisque omnibus, yet acquaints many of her Off­spring with hard labour and study, and great pains, to search and beat out things, and some are forced to break their teeth, before they can break the shell, and come at the Kernel, while she is more propitious to others, as her Fa­vourites, that by the strength of their [Page 158] reason, and quickness of their parts can see through every thing at the first dash, as the genuine Children of their first Father, who could at the first view dis­cern the intrinsical being of things, and creatures; and accordingly impose sui­table Names upon each, while others must own that with great sums, i. e. much labour and skill they have purchased that skill, as the Captain of the Castle in Jerusalem speaks: His Military skill some years before his death advanced him to the Conduct and Command of the whole, which he was able to have managed with great exactness, yet was he not inferiour in other Sciences: And as a good Souldier of Christ Jesus, he had attained to no small confidence in his last conflicts with the King of Ter­rors, being not afraid to look Death in the face in cold blood, but with great composedness of mind received the last Summons: For though he was follow­ed with tormenting pain of the Stone or Strangury that pursued him to the last [Page 159] he neither expressed impatience under those grinding pains, nor want of confi­dence, or comfort from his first seizure; yea such was his earnest desire to be dis­charged from his Warfare, that he could not be perswaded to say Amen to the earnest desires of his best and nearest friends for recovery from his present sickness, or for continuance of life any longer: As was said of Frederick the Palsgrave of the Rhine, who told his Friends, that came about his sick-bed, He had lived long enough for them on earth, it was now time for him to live to himself in Heaven. So having fought the good fight, run his Race, and finished his course; he quietly resigned up his spirit to God that gave it. Blessed are they that die in the Lord, for they rest from their Labour, and their works follow them. His last thoughts and endeavours were for the good of the publick, as may be seen by the Irenicon now lately found a­mongst his Papers, which it is thought would be too much ingratitude to with­hold [Page 160] from the view of all any longer.

If after his death he should meet with that which is common to other men of wisdom and worth in the world, to be traduced, and hardly censured, it would be no wonder. Sore eyes cannot bear the light: Men of corrupt minds and manners are most forward to oppose the truth and its assertors; to say he was without infirmities, was to say he was not a Man, for there is no just man that sinneth not; yet as they say of natural Phisitians, their Errors are buried in the Church yard, though their Cures are written with the beams of the Sun: if he as a Physitian of the state in course had any skill above others, let none envy him the honour thereof: if he ever committed any Errors, let them be bu­ried with him in his Grave, as in a Se­pulchre of oblivion. The memory of the just shall be blessed, who only of all others are ascended out of the reach of Fate and Corruption.

Ʋlt. Let all hence learn, seeing all [Page 161] sorts of persons are like to be taken a­way out of this world, sooner or later, to be ready and prepared for such a change: when that time is once come, at which we must all go to that place whence we shall not return, it will be to no purpose, to linger or delay, as Lot, who was loth to go out of Sodom, or to say with Hezekiah, we are not ready; Death the King of Terrors who holds his assignment more certain than any other Monarchs, will have no denial when he comes with his Writ of Habeas Corpus: happy will all they be who then have their Quietus est granted them, and Sealed in the Court of Conscience. Time or rather Providence that orders it, is truly said to be the Mother of all things, in whose fruitful Womb they are all conceived, both persons, events, and actions, that now are upon the stage, or ever were, or shall hereafter be; And what ever is conceived there, will surely be brought forth in its appointed season; And therefore as the birth of all sorts [Page 162] of persons that are at any time brought forth into the World, had their original conception there; in thy Book (saith Da­vid) were all my members written, which in continuance were fashioned, when as yet there was none of them, so also is their death and dissolution written there, which shall fall out exactly in the sea­son fore-appointed of the Father, who hath all in his own hand: And when one Generation is gone off, another Genera­tion is coming, yet the same stage; and when they have acted their part, they must all in like manner withdraw, and give place to them who are to succeed: The Righteous, and the Wise, and their Works, are all in the hand of God, as Solomon tells us, Eccles 10.1. that is, as our Interpreters give the sense of it: The persons of the best, and most prudent men, are not in their own power, or at their own disposal; but are guided by a Divine Providence, and by a secret, in­visible, and unpreventable direction from above, by him who worketh all things accor­ding [Page 163] to the counsel of his own will, ruling them by his powerful, though somtimes secret, and invisible Government: Our works are transient things, and as they come from us, seem to vanish away, and to be no more; they are quickly out of our hands; but they are alwayes in Gods hands, and written in his book; he re­serveth them unto the time of Retribu­tion, and keepeth an exact Record, and Register of them, so that no one of them shall be unrewarded; Men cannot do to us, or dispose of us as they will, neither can we dispose of our selves as we please; but he who is wisest, and knows what is best for us, and what uses we are fit­test for, doth, as it pleaseth him, order both our persons, our times, our places, our callings, our work and our wages, as may be most for the glory of his Name, whose we are, and whom it is our happiness to serve in whatsoever sta­tion he shall be pleased to place us in: all our care and solicitude should be to be faithful and diligent therein, that when [Page 164] our Lord shall come, we may be found so doing.

Hezekiah in his solemn Song of Thanksgiving after his recovery, com­pareth mans life to a Web in the Wea­vers Loom, I have cut off as a Weaver my life, Isa. 38.12. The Weaver is forced oft times to cut off his Web, before it is finished, for want of matter to weave it up to the end of the Warp, or by some other occasion. Frail men too oft cast their designs in a larger and more spacious mould than was ever yet gran­ted to any Mortals; and purpose this day what they will do many years, hence whereas they should consider the time is short, and therefore should so set about inferiour things, as not to be hin­dred in the managing things of the high­est nature, such as are the concerns of the other World: while they are in the Loom of life, their care should be to make good stuffs, for every mans work shall be tried, and nothing but what is perfect will pass for currant in our last [Page 165] account, and be accepted of God. To build Hay or Stubble upon the true foun­dation, will be to our loss. Let our works be such as are wrought in God, and then we need never be afraid to give up our account. Such they are only, that will follow us into the other world, and for the sake of such only will they be declared blessed that die in the Lord. These are the only ground of that hope which makes Christians not to be asha­med. I have not so lived (said one of the Antients) that I am ashamed to die; Another amongst our Modern Divines, with a little alteration, repeated the words, I have not so learned Christ as to be afraid to die. The two great works of a Christian, are Faith and Repentance; By the one we receive life from God, and a principle of new obedience; by the o­ther, we return all unto God again, by love, and an holy life. Those that are clear in either of these (for they are both inseparable twins and companions in the state of the new life) need never [Page 166] be afraid to appear before their Judge: You that are Souldiers, know the last Enemy you have to conflict with is death which you can never overcome but by Faith in him who overcame both death, and him that hath the power of Death that is the Devil. And that Faith which is sincere, will alwayes work by love, and manifest it self by the fruits of Repentance and exercise of a good Con­science.

This was the ground of Paul's rejoy­cing: the testimony of a good Consci­ence, which made him so careful to maintain a Conscience void of offence both toward God and man; the thought of this will be the best preservative a­gainst the corruption and temptation of this evil World. Turpe quid ausurus te sine teste time. This will be the murus aheneus, which none of our infernal Ene­mies will ever be able to scale. This is the only Armour of proof, which none of the Adversaries Darts will ever be able to enter. He that hath not the Breast-plate [Page 167] of Righteousness, as well as the shield of Faith, will never be able to stand in the last conflict. There is no­thing more scandalous to the Christian Name, than the timorousness of its Pro­fessors, when they come to die.

Is it not a shame and dishonour to him whose followers they pretend to be, or really are, that meer Heathens should out-do them in that point.

Some of them could say, Dulce & de­corum est pro patria mori. The Souldier takes his life in his hand; and the Ma­riner places it in the Planks of his Ship or other brittle Vessel, without fear of death or danger, upon no other encou­ragement, than of fading Honour, or uncertain wealth: why should they that fight under the Banner of Christ Jesus, or are embarqued in his Cause, be more afraid to die? who may be assured to come off with honour and safety at the last, and arrive at the Haven of rest and eternal happiness in the close of their lives.

[Page 168]The Heathen Philosophers and Souldi­ers also, were generally in the dark a­bout the Resurrection, which hath al­wayes been one of the Articles of the Christian Creed: For so saith Seneca in one of his Epistles Cogite mimus nos cito eo perventuros quo alios per venisse moere­mus & fortasse sui modo sapientum verafa­masit) recipit quem putas periisse, premissus est. Endeavouring to comfort his Friend upon the death of a near Relation; If only (sayes he) the report of our wise men prove true, that there is a place to re­ceive us after death; he, whom you lament, as if he had been lost, is not quite gone, but only gone before, to take possession of Eter­nity, till his surviving Friends shall follow after.

Yea, the followers of that cursed Im­poster Mahomet, are ready to upbraid poor fearful Christians; who have a saying. That if the Christians had the same Opinion in their hearts, which their Books are full of, they would not be so a­fraid [Page 169] of Death which is the only way thither. We cannot be clothed upon with life and immortality from above, till we be unclothed of this mortal flesh we carry about with us:

The House of this Earthly Taber­nacle must be dissolved, and taken down, before we can be possessed of that House not made with hands, which is eternal in the Heavens.

Death is but a Sleep unto the Righ­teous, which puts us upon a little inter­mission of our labours, till the time of refreshing, and the day of general Re­demption shines forth.

The wise Heathen of old have usu­ally made Sleep the image of Death, but with them, the similitude holds not so exact a proportion as with us Christians, because of their Ignorance, or at least their uncertain hope of a Resurrection, and Blessedness of a fu­ture life.

[Page 170]By motion and action we may under­stand life; there is a defect of these, while the Senses and bodily Organs are tied up by the bonds of sleep, and lie as it were buried for that while; but when the morning Sun hath driven, away the dark shadow of the night. That vigor, which was not lost but intermitted, as one saith, return again: in the mean time the soul which hath a power not depending on the body, performs the Offices of both times, so when the term of this mortal life is come, the body lies torpid and unactive for a time, rendring its parts to the original dust; But wait till the great day shine forth, then it will appear the body only rested for a time which seemed lost. And sayes the same Author, It seems a sufficient benefit of an earthly death, to be put out of danger of sinning any more.

Another says, It is for want of integri­ty in Religion, and right understanding that men by so much labour and anxiety of spirit, endeavour to adjourn what nature hath al­lotted [Page 171] for every one in general, without ex­ception of any thing upon the Earth, which is endued with life. Such considerations as these the dim light of nature may suggest to arm us against the fear of that our last enemy: yet Philip de Comines reports of Lewis the 11 ^th. a great and politick King of France, how he com­manded his Servants, That if he were in danger of death, they should only move him to confess himself, and dispose of his Con­science, and not sound in his ears the dread­ful word Death, which notwithstanding he was forced often to hear, and patiently to bear in his last sickness, by the Tyrany of his Phisitian of whom he stood in awe: But real Christians, who with the Apostle, can say, for them to live is Christ, will say, for them to die is gain. Illius est nolle mori, qui non vult ire ad Christum. It was an excellent saying of Bucholzerus, one of the German Divines, in his last sick­ness, In cognitione Christi vivere pulchrum, mori pulcherrimum; and that to live ho­lily was the only way to die happily.

[Page 172]To conclude, seeing nothing is more certain than that God will sooner or la­ter take us all away from hence, let us labour to be alwayes ready against the time when our Lord shall return from the Wedding. Incertum quo loco expectat te mors, ergo omni loco expecta tu mortem; seeing it is uncertain in what place Death waits for thee, do thou in every place wait for death. Once an Heathen said in contempt of Death, in comparison of an indignity offered him, Mors nobis pro remedio data est, vita prosupplicio; much more may Christians say so.

Twas said of Julius Coesar, the first and famous Emperour of the Romans, that he would never let any of his Soul­diers know when they were to dislodge, or march away, because he would always have them ready. The like Command have all Christians received from the Captain of their Salvation, alwayes to have their loins girt, and their staves in their hands, to watch and pray that they enter not into temptation, because they [Page 173] know not at what time they will come, who have power to require our Souls of her. In vita vigilent justi, ideo in morte dicantur dormire, said Austin, i. e. The just do alwayes watch during the time of this life, Therefore in death, they are said only to sleep. Watching is the po­sture of the Christian Souldier. What can be more dreadful than to be found unprepared, or unprovided at the last Summons? And as another speaks, Quid facies anima miserabilis? quo te ver­tas? comparere erit intolerabile, latere impossibile. That soul must needs be in a miserable plunge, that shall find it as impossible to ly hid, as intolerable to appear. The only way to die hap­pily is to live holily. They that have been careful of the one, need not be a­fraid of the other: Difficile est hominem exuere, said one: For when we cease to be men, we shall begin to be as An­gels. Therefore as Lot welcomed those heavenly Satellites, that were sent to take him out of Sodom, before it was [Page 174] destroyed, so should we entertain those Messengers, whose business only is to take us out of a miserable and sinful World, and translate us into the place of Glory. Speranti grandia mediocria sunt ingrata: All things tend to their center. ‘The stones tossed from the Earth, borrow wings to their weighty nature to descend beneath, where they have their look. Rivers are touched with amarous curiosity to revisit their Mother the Sea. The pyramidal flames of fire witness they burn, but with desire only of joyning themselves with their first beginning. Heaven is our center, why should we not be ravished to be there, to joyn as Atoms to their unity; as rayes to the body of the light? To shew us the way from aloft, those Torches of the night gal­lantly shews us their twinkling baits: They shine not to us but to shew us the way of their azure vaults as be­ing the only place of our repose, Manchester al Mondo.’

[Page 175]It is matter of complaint with the Prophet Isaiah, That the Righteous perish and no man layes it to heart, and that mer­ciful men are taken away, none considering that the righteous are taken from the evil to come; peradventure in those times men need for piety, and vertue were ta­ken out of the World, as a presage of approaching evils, from which God would exempt those his faithful Servants: yet is it added for their comfort, that they shall enter into peace, resting in their beds; for as their Death is called a Sleep, so are their Graves likened unto Beds, in which perfumed with the O­dours of their Saviour merit, they rest in quiet till the great day of refreshing come.