THis Booke of the Proverls is made up of Divine Apho­rismes and short Sentences, which (as one of the Anci­ents [...]. saith, upon another occa­sion) are very short, if you measure the words; but full of spiritual energy, and Soul-saving Vertue; like a little body full of spirits, or like juycy clusters of Grapes filled with the noblest liquour, and ready to burst forth with new wine. Here are heavenly [Page 2] Apophthegmes fit for all occasions, for all persons, for all actions. Here are comforts for the poor, counsels for the rich, instructions for the ignorant, corrections for the obstinate, wholsome precepts and precious promises, Characters both of good and bad, matter for all to work upon.

It was pen'd by Solomon, who himself was a Pro­verb for his wisedom, a man though not without great failings, to shew that the Saints have their [...], their fainting-fits, their imperfections and aberrations as well as others; and we must ex­pect no absolute perfection in those that dwell in houses of clay. Yet he was one in whom much matter of great worth and excellent knowledge was shut up and contained. The Holy Ghost saith, He spake of trees, from the Cedar-tree that is in Lebanon, even unto the Hysop that springeth out of the wall; He spake also of Beasts, and of Fowls, and of creeping things, and of Fishes, and there came of all people to hear the wisedome of Solomon. 1 Kings 4. 33, 34. It plea­sed God to use him as one of his Amanuenses or Di­vine Penmen of holy Writ; and so notwithstanding his failings, he is to be reckoned inter Sanctos Dei, among the holy Ones of God. For Saint Peter telleth us, that Prophesie came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. 1. 21. so then he was one of those holy men that were [...] inspired of God himself, and guided by his spirit.

And this eminently wise man like a careful Phy­sician, hath in this Book as it were piled one upon [Page] another boxes of Medicines for all diseases, & cordi­als to comfort and chear up pious souls in the midst of all troubles and distresses, with short inscripti­ons upon each of them, that any man, without o­verburthening his memory, may easily learn a com­pendious and sudden cure for every particular malady, and find a Cordial to revive and comfort his heart in any fainting fit whatsoever.

These words which I have chosen for the subject of my discourse upon this occasion, like most of the rest, have no dependance at all upon the former, but are in themselves two absolute divine sentences or doctrines, as contraries one to another, as the persons they speak of, and so they adde lustre each Contraria juxta se posita magis elucescunt. to other. For contraries placed together make one another more apparent.

Now here is an Antithesis or opposition between the state of the wicked, and the state of the righte­ous, shewing the vast difference between the one and the other in their respective conclusions or fi­nall events, or the issue and result of both their works.

1 The wicked mans work how prosperous and happy soever it seems for the present, yet at last it proveth vain, and deceitfull; For the wicked, &c.

2. The righteous mans work, whatever outward evils accompany it for the present, yet in the end it proveth most blessed and successful. For to him that soweth, &c.

Thus this world is like a common field, where both good and bad have ground to work upon. But [Page 4] the wicked sow such bad seed, that it brings forth nothing but briars and brambles, it is all over­grown with thorns, and nettles cover the face there­of, as it is said of the field of the slothful, and the Carduus & spinis surgit pa­liurus acutts. Virgil. Vineyard of the man void of understanding, Prov. 24. 30, 31. And so the wicked work to no good pur­pose, but lose all the fruit they expected, and are nigh unto cursing, whose end is to be bur [...]ed, Heb. 6. 8.

For as the work is false which they do, (God bid­ing them do one thing, and they doing another; he commanding them to sow to the spirit, and they sowing to the flesh:) so it proveth a work of false­hood to themselves also, wholly frustrating their ex­pectation, for it is a deceitfull work.

It is in the Original the work of a lye, or a lying [...] work. The work of a wicked man telleth him a most notorious lye; for it promiseth him good suc­cess, and he thinks his happiness is placed in it; he hugs and applauds himself in his politick enterpri­ses, Populus me si­bilat, sed mihi plaudo domi. Horat. as the covetous man in the Poet did in his heaps of money, though all the people were ready to hiss at him. As the Prophet speaks of the oppres­sors in his time, He sacrificeth unto his net, and burn­eth incense unto his drag, because by them his portion is fat, and his meat plenteous. Habak. 1. 16. How many such fishers have fished in our troubled waters, and thought themselves the wisest and best men in the Land? Thus the wicked mans work makes a fair shew in the beginning, nay perhaps it hath a very hopeful progress for a long time; for the Taberna­cles of robbers may prosper, and they that provoke [Page 5] God, may be secure, into whose hands God may bring abundantly, Iob 12. 6. but at last it bringeth nothing but woe and misery, and so all his devices fail and vanish into nothing, they become a meer lye, and there is no truth in them.

But the righteous sowe the pure corn of righ­teousness, which therefore proveth sincere also, and true to their hope: it deceiveth not their ex­pectation, but bringeth forth the harvest of a plen­tifull reward, which is reaped in Heaven, though it were sown upon earth.

So then; these words contain two remarkable dispensations of divine providence.

1. The wicked mans sad disappoi [...]tment, after all his tedious toil and labor in the works of iniquity: he works a deceitfull work.

2. The righteous mans blessed success, after he hath laboured in the work of the Lord, and passed through many difficulties; he loseth not his la­bor, he scattereth not his seed in vain: For to him that soweth, &c.

I shall not speak much to the first of these, viz. The wicked mans sad disappointment, but onely to warn you to take heed of his ways: For it is not so sutable to our present occasion, save onely to serve as a foil for the latter. He, whose Funeral hath ministred the occasion of this discourse, was one, blessed be God, whose heart was made of a bet­ter Ex meliore luto sinxit praecordia mould; therefore I shall handle the first part more briefly.

1. And first let us consider the quality or nature of the person, He is a wicked man.

A wicked man is one that liveth as he was born, according to the principles of corrupt nature, without any real change of his state and conditi­on; one that yet hath never received any true life of Grace from Jesus Christ the Fountain of life, but lieth still in his natural unbelief and hard­ness of heart, and is altogether dead in trespasses and sins; that is,

1. He is deprived of Spiritual life, per peccatum, by sin, as the means or instrument: sin in the first Adam wounded him to death.

2. Propter peccatum, for sin, as the meritorious or impulsive cause, for which God most justly de­priveth him of life.

3. He is dead in sin, that is, he is so devoted, addicted, and wholly given over to all ungodly, unrighteous, and sinful ways and practices, that a dead man may as soon return to life, as he can be diverted and turned away from his impiety and ini­quity. He lieth in sin like a dead man in a grave, turning more and more daily to rottenness and putrefaction; and so walketh according to the course of this world, according to the Prince of the power of the air, the spirit that now work­eth in the children of disobedience, Ephes. 2. 2. making provision for the fl [...]sh, to fulfil the lusts there­of, giving neither God nor man his due, but be­having himself irreligiously and profanely towards God, unjustly and uncharitably towards his neigh­bor, unholily and impurely towards himself, run­ing into all excess of riot. He that liveth in the constant practice of any, or all these evils, is truly [Page 7] denominated a wicked man, an ungodly, unrigh­teous, unclean liver.

2. Consider his action; he worketh; wickedness is an operative principle, and the word [...] sig­nifieth [...] Turbulentus, seditiosus▪ in­quietus. Turbulent in the Common­wealth, unset­led in all things. Leigh, Crit, Sa­cra. turbulent, seditious, unquiet, and restless, as well as wicked. For wicked men are of unquiet, troublesome spirits, like the troubled Sea that cannot rest, whose waters cast forth mire and dirt: they are without peace in themselves, therefore they seek to molest and disturb others; like fire they are still breaking out into one combustion or other. Saint Jude calleth wicked men raging waves of the Sea, foaming out their own shame. Now nothing is more restless then the waves of the Sea, they cannot forbear tumbling and tossi [...]g, if there [...] Jud. v: 14. be any wind stirring. He calleth them wandring Stars, Planets; not properly so called, for no Star­wander less then they do. The Planets in them­selves have certain stated motions, and do keep the just points of their Compass; The Sun knoweth his going down, Psal. 104. and the Moon is a faithful witness in Heaven, keeping its constant course from one sign of the Zodiak to another; and they have the name of Planets, not from their own nature, but from the judgement of sence, because they are not carried about the whole circuit of the Heavens, but in a shorter Orb and course. But now impro­perly, there are other wandring Stars, which are not Stars indeed, but onely dry exhalations in­flamed, which glare much, and deceive the eye [...], Ari­stotle, with appearance of light, but soon vanish and are quenched. These Aristotle calleth running [Page] and gliding Stars, which are nothing else but fiery meteors glancing and shooting. Such Stars are wicked men; they have sometimes an appearance of light, as if they were true Stars, but they are but [...], things which appear what they are not, fiery meteors; and as they are various and un­certain in their motions, sometimes moving this way, and sometimes that, so they are restless in their motions, till they are quite extinguished, and put out. For such is the nature of wicked men, that they will be working, though it be [...], a fruitless work to no purpose. The corru­ption of their heart is a restless evil, still breaking out upon every occasion, making men commit sin with both hands greedily, drinking in iniquity like water, and drawing on sin with cords of vani­ty; as the Prophets phrase is, Not suffering men to sleep, but causing them to devise in quity, and work evil upon their beds, and put it in practice when the morning is light, because it is in the power of their hands to do it, Mich. 2. 1. so Prov. 4. 16. it is said of wicked men, They sleep not except they have done mischief, and their sl [...]ep is taken away, unless they cause Et si non aliqua nocuisses, mor­tuus esses, Virgil. [...], Plu­tarch. some to fall: nay, it is a kinde of death to them, not to do evil, Having eyes full of adultery, and that can­not cease to sin, 2 Pet. 2. 14. the very sight of their eyes is turned as it were into adulterious glances, as Plutarch wittily expresseth it: this is the genius and natural disposition of wicked men; like Satan the god of the world, they are circumambulators, they are going to and fro in the earth, and walking up and down in it, compassing Sea and Land to [Page 9] make one proselyte, as Christ saith of the Pharisees: and it is most true of the Jesuits, those busie Factors of A [...]tichrist, who are like Flies, buzzing in every corner, and seeking to bring in their erroneous opinions, and su­perstitious practices. Thus the wicked man is still work­ing: so the Hebrew word being a participle of the pre­sent Tense, notes a continued act, without any, or not [...] with much interruption.

3 Let us examine the vanity and folly of his work; God knoweth he is doing to very little, or no purpose, as to his own good: for it is a lying or deceitful work, and that in divers respects.

1 In respect of Satan, the principal efficient cause of it, who is the father of lyes, the grand impostor that de­ceives the whole world, that hath his [...], his sophi­stical reasonings, and crafty devices; his [...], wiles, methods, and stratagems; his [...], depths that are un­searchable, whereby he gulls and deceiveth the poor souls of men, that like silly birds are caught in his snares, or like brute beasts, are carried captive by him at his will.

2 The wicked worketh a deceitful work, in respect of the fountain from whence it floweth; namely, the heart of man, which is deceitful above measure, and de­sperately wicked; a meer supplanter, propounding evil under the appearance of good; full of deceitful reason­ings, and carnal policies. The Apostle calleth the lusts of the heart [...], lusts of deceit, or deceit­ful lusts, by a familiar Hebraism. Ephes. 4. 22.

3 The work of the wicked is deceitful, because at last it always meets with frustration and disappointment, Psal. 7. 14. Behold, he travaileth with iniquity, and hath con­ceived mischief, and brought forth falshood. There was ne­ver any wicked worker yet, that did not befool and de­ceive himself in the conclusion; and self deceit is the worst deceit.

1 The wicked worker promiseth himself joy and com­fort, but God on a sodain turneth all his joy into mourn­ing: [Page 10] he feedeth him with wormwood, and giveth him waters of gall to drink. In the midst of his mirth there appeareth a hand-writing against him, which strikes him with trembling, and filleth him with horror and amaze­ment, as it did Belshazzar.

2 He promiseth himself peace, safety, and security; he saith in his heart, I shall be a Lady for ever; I am, and none else besides me; I shall not sit as a widow, nei­ther shall I know the loss of children; this was the vain confidence of Babylon, Isa. 47. 8. And so it is of the carnal man; he trusts in his own heart, his own wisdom and policy, and makes flesh his arm, but departs from the living God, and thinks his mountain stands so strong, that it shall never be moved. But God saith, There is no peace to the wicked; nay, when he saith peace and safety, then sodain destruction cometh upon him, as pain upon a wo­man in travail, and he shall not escape, 1 Thes. 5. 3. In an hour when he thinks not, the Lord cometh, and bring­eth upon him that which he least feared, saying unto him as he did to Babylon, These two things shall come to thee in a moment, in one day; the loss of children & widowhood; they shall come upon thee in their perfection, Isa. 47 9. Wicked men, like Saul, whilest they think by carnal means to make their peace, plunge themselves deeper in­to misery: and when they are in the very height of their prosperity, they are sodainly cast down into an abyss of adversity, never to rise again, Psal. 73. 19, 20. How are they brought into desolation as in a moment? they are utterly consumed with terrors. As a dream when one awaketh; so O Lord, when thou awakest, thou shalt despise their image.

3 The wicked worker (if perhaps at any time he think upon death) dares promise himself comfort in that also, and eternal happiness after death: but he deceiveth him­self, he shall find death to him the king of terrors, and shall meet with nothing after it but torment and misery, the worm that never dyeth, and the fire that is never quenched. It is said of the hypocrite, that his hope shall [Page 11] perish, Whose hope shall be cut off, and whose trust shall be a spiders web, Job 8. 13. 14. All that an hypocrite hopes for at his death, shall come to nothing: he shall find that all this while he hath been in a golden dream, that he hath been as one that is hungry, who dreams he is eating, but when he awakes his soul is empty. He shall find that all his lifetime he hath been weaving Spiders webs, which is a work of curiosity, but not fit for clothing, or any other use. Therefore as the Spider eviscerates her self, and weaveth her web out of her own bowels; and when she hath spent her pains, her work is fit for no use but to catch Flies; and when the house is cleansed, it is sodainly swept away, and perisheth: So wicked men toil and la­bor, and consume their very bowels for the enjoyment of these outward things; and their hope and trust is in their own duties, gifts, strength, and wealth: but when death cometh, all these are swept away from them; yea, they themselves are swept away with the besome of de­struction, like so many useless cobwebs; and their hope proveth no better then a Spiders web.

Nay, which is worse then death, the sequel of death is unspeakable misery; he is loth to dye, but he cannot Mors prima pel­lit animam no­lentem de cor­pore, mors se­cunda detinet animam nol [...] ­tem in corpore. August. escape it: the first death driveth his soul, whether it will or no, out of the body, and the second death will keep his soul, whether it will or no, in the body, as Saint Augustine expresseth it; for his body, which hath been a companion with his soul in sin, shall be a sharer with it in torment, and so his hope perisheth for ever.

Use. Thus the wicked worketh a deceitful work indeed. Ma­licia maximam partem veneni sui bibit, wickedness drink­eth up the greatest part of its own poison; and the wick­ed man is like the Wasp; for with his sting he offends others, but much more himself; for he leaveth behinde him, and that for ever, both his sting and his strength, and brings himself at last by his wicked works, to the ruine of body and soul to eternity.

O take heed of adventuring upon any wicked work [Page 12] whatsoever with hope of security or impunity: meddle not with that which will so grosly deceive you. You have seen in these unhappy times, what the end of wick­edness hath been; how much they deluded themselves, how sodainly and sadly to themselves they were disap­pointed of their hopes. God miraculously turned the wheel upon them, and their mischief returned upon their own head, and their violent dealing came down upon their own pate. This hath been always Gods method; He hath left us examples of his vindicative justice upon unrighteous men, to be for our admonition. What did Achitophels wicked policy, who was esteemed as an ora­cle of God, come to at last? when he saw that his coun­sel was undervalued, he went home in a discontent, and hanged himself. God suffered him to be his own executi­oner. So Absoloms rebellion against holy David Hamans malicious devices against the people of God to destroy them, and Judas his treason against his blessed Master the Lord Jesus Christ; the insurrection of Corah and his Complices against Moses and Aaron: all these met with nothing in the conclusion but violent and accursed deaths; they were disappointed of their hope, and cast them­selves into the bottomless pit of remediless misery. Saint Bernard saith of Judas, he thirsted for gain, and found Dum sitit lu­crum, tendit ad laqucum. Bern. an halter to choak him. Corah and his company went down alive into the pit, the earth opening her mouth and swallowing them up. Read this History, and tremble to attempt the like, lest God make you examples to others Lege historium ne sias historia. of his severe vengeance. O take heed of presuming to do any ungodly, unjust, or unlawful action; shun it as you would do a savage wilde beast, or the sword of an enra­ged R [...]pet in autho­rem scelus. Sen. Trag. Raro anteceden­t [...]m scelestum deseruit pana pede claudo. Horat. enemy; for in the end it will bring nothing but dis­appointment and destruction; and as Moses saith, their sin will most certainly finde them out.

But I leave the dark side of the cloud, and shall change the scene, and present unto you the light side, viz. the Godly mans blessed success. Although the wicked mans [Page] work will deceive him; yet the righteous shall not be disappointed of his hope; For to him that soweth, &c.

Herein let us consider, 1. The quality of the person, To him that soweth righteousness.

2 His blessed success, wherein these things are to be ob­served, 1. The futurity of it, It shall be, it is not yet. 2. The certainty of it, it shall be sure. 3. The excellent nature of it, what and how great it shall be, in the word Reward

First, Let us reflect a little upon the quality of the per­son, and therein three things are to be noted. 1. The Metaphor by which he is resembled, He is a Sower of Seed. 2. The Seed which he soweth is righteousness. 3. His perseverance and continuance in sowing this Seed; he is sowing in the present tense; that is, still sowing all his life [...] long, he never breaks off this work till it be quite finish­ed, and that will not be till his life be ended. Of each of these in order.

1. The righteous man is a Sower of Seed, this Meta­phor of sowing fitly setteth forth the practice of a true Christian; a righteous man is like one that soweth Seed in a field.

1. In respect of his preparation for it: for as before the Seed is sown, the ground must be broken and plowed up, and so made sit to receive it: So he that soweth righteous­ness, must first have his heart plowed and broken by con­trition, godly sorrow and humiliation for sin. The Pro­phet Hoseah saith to Israel, So we to your selves in righ­teousness, reap in mercy; break up your fallow ground, cap. 10. 12. He that ploweth not, cannot sow. It is onely the broken and contrite heart that is fit to receive, or re­tain grace; our hearts must be prepared for grace, as the ground for the seed by plowing; So it was with St. Peters converts, Acts 2. 37. [...], they were prick­ed in their hearts, and said to Peter and to the rest of the Apostles, Men and Brethren, what shall we do? if the fallow ground of our hearts was never yet plowed by [Page] godly sorrow and humiliation for our sins, it argueth that the seed of righteousness was never yet sown there.

2. After our hearts are plowed up, then the seed of grace must be cast in by the Ministry of the Gospel, the glad tidings of salvation being declared and applied by the faithful Dispenser of Divine mysteries. The Preacher saith, In the morning sow thy seed, and in the evening with­hold not thy hand: for thou knowest not whether shall prosper, either this or that, or whether both shall be alike good, Eccles. 11. 6. This is not much unlike S. Pauls Counsel to Timothy, Preach the word, be instant in season, and out of season, 2 Tim. 4. 2. The Ministers of Christ must be carefull to sow the seed of the word upon all occasions, and leave the success to God that giveth the increase; for as our Saviour saith, the Ut sementem fe­ceris, ita & [...]etes. Kingdome of Heaven is likened unto a man that sowed good seed in his field, Mat. 13. 14. After plowing there must be sowing, or no crop can be expected.

3 After sowing the seed there must be rain to moisten it, and sunshine to warm it, and make it spring forth; for humor & calor, moisture and heat are the causes of growth: So the seed of grace that is sown in the heart, must still be watered with the tears of true godly sorrow, and with the dew of Heaven from above. They that sow in tears, can onely look to reap to joy; he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him, Psal. 126. 5, 6. A dripping Spring is most likely to produce a plentiful Har­vest. And then the sunshine of the Spirit must continual­ly warm and quicken the seed of grace, till it spring up and come at last to maturity; for the letter killeth, but the Spirit giveth life, 2 Cor. 3. 6.

4 When the ground is well plowed, and the seed is sowne, watered and warmed, there must be expectation and patient waiting till the time of Harvest: So when the seed of grace is sown, it must have a time to grow, and ripen by degrees; for no man cometh to the perfection Nemo repente sit optimus. of goodness on a suddain, the Sun climbs by little and [Page 15] little to his Meridian altitude: And so the path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 4. 18. The earth brings forth fruit, first the blade, then the ear, after that the full Corn in the ear, Mark. 4. 28. So it is in all things; ad summum non nisi ex principiis, we must begin at the bottome, and so come to the top by rounds and steps, as they that climb up a Ladder. Therefore when we have sown the seed of grace, we must wait upon God till we reap the Harvest of Glo­ry, and be content to endure all manner of Weather, rain and storms, aswell as serene Halcyon dayes of peace and tranquillity; if we meet with Thunder, and Hail, and an horrible Tempest, we must not be terrified, but bear it out with courage and constancy. So did Job in the midst of the fiercest storms, and foulest Weather that ever poor mortal endured; he saith, all the dayes of my appointed time will I wait till my change come, Job 14. 14. the origi­nal [...] Militiae [...]. so Montanus, word that signifieth an appointed time, signifieth also a warfare; now Job was content to wait upon God, till he should be pleased to give him his quietus est, and dis­charge him, though his life were a continual warfare, where every battel of the Warriour is with confused noise, and Garments rolled in blood, Isai. 9. 5. So must he that soweth this seed of righteousness, wait till the time of re­warding come. Behold, saith St. James, the Husbandman waiteth for the precious fruit of the Earth, and hath long patience for it, until he receive the early and latter rain: Be ye also patient, establish your hearts; for the coming of the Lord draweth nigh, cap. 5. ver. 7. 8. The righteous have more reason to wait patiently then the Husbandman; for they shall come to a better Harvest then he, to a more rich and plentiful crop, even to the enjoyment of God himself, who is the chiefest good, to sit with Christ upon his Throne, and be Partakers with him of his Glory: Therefore they have good cause to wait with patience, for they shall be well payed for their waiting; every minute shall be abundantly remunerated; besides they shall do [Page 16] that which is good and well pleasing to God. Lam. 3. 26. It is good that a man should both hope and quietly wait for the Salvation of the Lord. Salvation will make them a­mends for all their pains and patience in waiting, and expectation shall be turned into fruition: Thus you see the righteous mans imployment; he is a Sower of seed, and how fitly the Metaphor suits with his practice and condition.

2 The Seed which he soweth is righteousness, not legal righteousness, which is an exact conformity to the Will and Law of God, fulfilling it [...] in the utmost rigour of it, in thought, word, and deed, in perfection both of nature and action; no mere man since the fall ever sowed such seed of righteousness; it is pro­per only to Jesus Christ the righteous, who is both God and Man, and therefore is called Jehovah, our Righteous­ness, and was made a propitiation for our sins: He, and none but He, was able to fulfill all Righteousness.

2 Therefore the Righteousness here spoken of, as the seed which must be sown, is Evangelical Righteousness, which Christ hath purchased for all those which believe and embrace the Gospel: and this also is twofold.

1 Imputative, or the Righteousness of justification, which is the Righteousness of Christ himself, inherent in his Person as in the subject, but imputed to us, and made ours. We sow this Righteousness, when we receive Christ by Faith, and are united to him, and so are made Partakers of his Merits; and by renewed acts of Faith we have it continually communicated to us, to our lives end. This is called The Righteousness of Faith; Rom. 4. 13.

2 There is Evangelical Righteousness inherent in us, which is the Righteousness of sanctification, whereby we are regenerated and receive the Image of our Heavenly Father, being renewed in our minds, and putting on the new man, which after God is created in Righteousness and true Holiness, Ephes. 4. 24. and thereby we bring forth [Page 17] the fruits of all good works to God, our neighbours, and our selves.

Some restrain this righteousnesse in the Text only to Almes-deeds, and liberality to the poor, taking it in Dani­els sense in his counsel to Nebuchadnezzar, Dan. 4. 27. O King, break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor. But righteousnes here is taken [...]. more generally for all manner of good works, tis a com­prehensive word containing all moral vertues in it, and so to sow righteousnes is to lead a holy and a righteouslife in all godliness and honesty, to give God and man his due, to be fruitful in good works, to do justly, to love mercy, and to walk humbly with God, Mic. 6. 8. It is as the Pro­phet Isaiah paraphraseth upon it, to loose the bands of wickedness, to undoe the heavy burdens, and to let the oppressed go free, to break every yoke, it is to deal our bread to the hungry, and to bring the poor that are cast out into our houses; when we see the naked, to cover him, and not to hide our selves to our own flesh, Isai. 58. 6, 7. To live in the constant and conscionable practice of these and all other duties which God requireth in his word, and that sincerely, and with an honest heart, this is to sow righteousness; and this righteousness inherent, is always joined with righteousness imputed; justus reputatus, he that is accounted righteous, is always justus factus, made righteous by inherent sanctification, and the fruits thereof; and he that is justified by faith, is always made zealous of good works; the one is the Fountain, the other the stream, the one is the foundation, the other the building; the one is the precious ointment, the other the sweet savour of that ointment; thus you see what the righteouss mans seed is, viz. his righteousness.

3. There followeth his perseverance and continuance insowing this seed, he is still sowing it all his life long; for, as I observed before, the Participle of the Present Tense here used, notes not only actum inchoatum, an act begun, sed continuatum & perfectum, continued and [Page 19] brought to perfection; he doth not sow one or two or [...]. Chrysost. three days, months or years, but all his days; as he goeth on his course, he still scattereth the seed of righteousness; it is his constant practice, and he persevereth in it to the very end; he seeks glory, and honor, and immortality, by patient continuance in well doing; he is truly [...], a perfect man, because he doth not his work by halves, but is careful to bring it to perfection; he begins not in the Spirit, and ends in the Flesh, but respondent [...]l­tima primis, his end is answerable to his beginning; he lets Faith, and Patience, and Humility, and every heavenly vertue, have their perfect work, and giveth not over la­boring about the spiritual building, till he hath laid the top stone thereof with rejoycing, crying Grace, grace unto it, he beareth forth precious seed, and is always sow­ing it, till at last he cometh to reap the Harvest of Eter­nal Blessedness; thus you see the qualification of the per­son, he is one that soweth, his Seed is righteousness, and continueth in sowing it to the end.

2. Let us take a view of his blessed success, to him shall be a sure reward; herein three things are obser­vable.

1. The futurity of this mans reward in the perfection and completeness of it, it shall be, it is not yet: now he is but in via, in the way travelling towards his reward, he shall ere long be in patriâ, in his heavenly Coun­try, enjoying his reward; now he hath it only in primitiis, in the first fruits and foretasts of it, in the graces of the Spirit, which are but a few Clusters of the Grapes of Canaan; hereafter he shall reap the full crop: now he hath his blessedness in faith and hope, hereafter he shall have it in vision and fruition. It doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is, 1 John 3. 2. This is a glorious priviledge to be [...], like God, and to see God: how beautiful will their faces be, that shall be like him? how blessed will their eyes be that shall see [Page] him! surely their beauty and blessedness is beyond all ex­pression or conception, but all this is to come. It is said, the righteous shall shine like the Sun in the Kingdom of their Father, Mat. 13. 43. they shall shine hereafter, for the present they must be content to be darkened and clouded with corruptions, afflictions, and temptations: this is their cloudy time, the time of their Eclipse, their shinning time is to come: Now they are as it were under the Ho­rizon in obscurity, but hereafter they shall arise like the Sun after a dark night, and shine in perfect brightness and glory.

God giveth the wicked their heaven upon earth, they have their portion in this life: he filleth their bellies with his hid treasure; but that is all the good they must expect, they have all their happiness (if it may be so called, which is but a Prologue to endless misery) in present possession, they have none in reversion for the future. It is said of them, they have their reward, that which they desired, which they preferred and chose, which they loved and li­ked, which they sought after, and labored for above all other things, above God, above Jesus Christ the Lord of Life and Glory, above the Holy Spirit, and his Graces and Comforts, above the Heavenly Jerusalem, the City of the Living God, and all its glorious enjoyments, they have their good things already, and they must look for no more good to come, not one moment of comfort after their departure from hence, not one glimpse of light, not so much as a drop of cold water to refresh them, not the least minute of rest, but woe and misery, and darkness, and torment for ever, this shall be the portion of their cup, and they may thank themselves, they chose the pleasures of sin for a season, they would have their heaven upon earth, they would have murmured if it had been denied them, they would not be perswaded to make a better choise, therefore they must expect nothing for the future, but to feel the worm that will gnaw their hearts to eter­nity.

But he dealeth otherwise with the righteous; he many times cuts them shorter of earthly comforts, and keeps them for the most part to a more scanty allowance, that hereafter they may enjoy a greater fulness; he suffers them to mourn here, that they may rejoyce hereafter; to mingle their drink with weeping, that hereafter he may wipe all tears from their eyes, and remove all sorrow and sadness from their hearts; their portion is to come, their Crown of Righteousness is laid up in flore, their inheritance is teserved in the heavens, they have a blessed estate in re­version; for to him that soweth righteousness shall be a sure reward. It is not now, but it shall be hereafter, thats the futurity of it.

2. The certainty of it, it is a sure reward, according [...]. Septuagint. to the Hebrew Text, it is a true or faithful reward, or a reward of truth, so the Septuagint render it. The Chaldce and Syriach traslations read it, veritas erit merces ejus, truth shall be his reward, intimating to us, that as truth it self is most true, and cannot lye nor deceive, so to him the reward shall be most certain. It is no fancy nor delu­sion, but a certain truth. Lahan could not finde his images among Jacobs stuff, for Jacob was a righteous man, and as Non erat apud cum image, sed veritas. Ambrose. St. Ambrose observes well, there was not with him the image, but the Truth it self, not a deceitful likeness, but so­lid substance of blessedness; so it is with the righteous man, his reward is not the image of blessedness, but bles­sedness in truth, a solid certain true reward. The reward of the righteous is accompanied with a fivefold cer­tainty.

1. It hath certitudinem beneplacit [...] the certainty of Gods good will and pleasure; of his mere mercy and free grace he hath purposed and decreed from eternity to reward therighteous; he hath wi [...]led it and resolved upon it. Our Saviour saith to His Disciples, Fear not little Clock, for it is your Fathers good pleasure to give you a Kingdom Luke 12. 32. Now what is Gods will and pleasure, must be performed, for he never willeth in vain; the pleasure of his will shall [Page] most certainly be fulfilled, and all his counsel shall stand.

2 It hath certitudinem precij, the certainty of Christs purchase; he hath purchased a reward for the righteous, and that at a dear rate, with the expence of his own life and blood: it is called the redemption of the purchased possession, Ephes. 1. 14. Now Christ will not lose that which he hath purchased with the price of his precious blood. Having by his own blood entred in once into the holy place, and obtained eternal redemption for us, he will not suffer us to be defeated of our inheritance: but as he entred into Heaven for us, as our forerunner, so he sits in Heaven as our Head, keeping possession for us his Members, till we shall ascend thither after him.

3 It hath certitudinem promissi, the certainty of Gods promise: God hath promised to reward the righteous, Jam. 2. 5. Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom which he hath promised to them that love him? Christ saith, The righteous shall go into life eternal, Matth. 25. 46. Now all Gods promises are Yea and Amen in Christ, that is, doubly certain: what he hath promised, he will undoubtedly perform.

4 It hath certitudinem juramenti, the certainty of an Oath, which for confirmation is [...], an end of all strife. Heb. 6. 16. Ged hath sworn by himself, because he could swear by no greater, that he will reward the righ­teous, vers. 17. 18. God welling more abundantly to shew unto the heirs of prowise the immutability of his counsel, con­firmed it by an Oath, that by two immutable things, in which it was impossible for God to lye, we might have strong consolation, who are fled for refuge to lay hold upon the hope set before us; That is, the reward hoped for, which is most certain, and cannot deceive, because God hath sworn to bestow it, and he will not, he cannot break his Oath. God hath sworn, and shall it not come to pass? We may better say that the Covenant of the day and night shall be broken. Therefore the righteous mans hope of reward is an anchor of the soul both sure and stedfast, and [Page] which entreth into that within the vail, vers. 19. The word is doubled, Sure and stedfast, to shew the certainty of it: It is such a sure Anchor, that it will hold fast the soul in the midst of the greatest storms, which makes the Psal­mist conclude peremptorily; A man shall say, that is, every man, if he be endued with right reason, That, Verily there is a reward for the righteous, verily he is a God that judgeth in the earth, Psal. 58. 11.

5 The reward of the righteous hath certitudinem Si­gilli, the certainty of Gods Seal; he hath set his own mark upon them for his Sheep, to whom he will give eternal life; he hath set his own Seal upon them to di­stinguish them from all others. The Apostle saith, In whom after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, Ephes. 1. 13, 14. Now they whom God hath sealed with his own Privy Seal, cannot miss of the promised reward. For the foundation of God standeth sure, having this Seal, The Lord knoweth them that are his, 2 Tim. 2. 19. God will know them, and own them for his, therefore they must needs be saved.

Thus the reward of the righteous is most sure; for God hath willed it, Christ hath purchased it; God hath pro­mised and sworn to bestow it, and he hath given them the Seal of his Spirit to assure them of it; therefore it cannot fail nor deceive them: as there is truth in their righteousness, so there is infallible truth and certainty in the reward of it. To him that soweth righteousness shall be a sure reward.

3 Lastly, let us a little consider the excellent nature of this reward, what, and how great it shall be. It is no common or trivial thing, no fruit and effect of Gods ge­neral love and bounty to mankinde, but an especial choice token of his peculiarlove and favor which he sheweth to his Jedidiahs, his beloved darlings, his special Favorires, whom he hath set aparr for himself, to see his face, and enjoy his glory. It is that which is most transcendently [Page 23] blessed, neither eye hath seen it, nor ear heard it, nel­ther hath it entred into the heart of man to conceive it. I will give you some few glimmerings of it, as they shine forth in the word.

1 This reward is life without death: for righteous­ness tendeth to life, as it is in ver. 19. of this chap. This life is not subject to the stroke of death, but is immortal and cannot decay. Our Savious saith, This is the bread which cometh down from Heavem, that a man may eat there­of and not die. I am the living bread which came down from Heaven, if any man eat of this bread he shall live for ever. As the course of Rivers is to return to the Sea, from whence they have their original; so righteousness, co­ming from Christ the Ocean of life, tendeth thither again: and Christ saith to such, Because I live, ye shall live also, John 14. 19.

2 It is light without darkness, a Sun that shall never set, and there are no Clouds to overshadow it; a perpe­tual solstice of glory, a day that knoweth no evening, a uniform constant light. Hell is the Region of darkness, but, Heaven is the Region of light, yea, [...], a marvellous light, where we shall see such wonders, as we never saw or thought of before. It is said of the Hea­venly Jerusalem, The City had no need of the Sun, neither of the Moon to shine in it: For the glory of God did lighten it, and the Lamb is the light thereof. And the Nations of them which are saved shall walk in the light of it, Revel. 21. 23, 24.

3 It is joy without the least mixture of sorrow: there is no mourning, no sorrow, no complaining in those streets where the righteous shall dwell, but joy unspeak­able and full of glory. David saith, In thy presence is ful­ness of joy, at thy right hand are pleasures for evermore, Psal. 16. 11. Saint John saith of the holy City, the new Jerusalem, and the Inhabitants thereof, God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any [Page 24] more pain; for the firmer things are passed away, Revel. 21. 4. then that comfortable promise shall be certainly fulfilled, Isa. 51. 11. The redeemed of the Lord shall re­turn, and come with singing unto Sion, and everlasting joy shall be upon their head: they shall obtain gladness and joy, and sorrow and mourning shall flee away.

4 It is peace and tranquillity without the least trouble or disquiet; a perpetual calm, [...], a quiet Har­bour, without fear of winds, storms, or Pirats. The Prophet saith of the righteous, He shall enter in [...]o p [...]ace; they shall rest in their beds, each one walking in his upright­ness, Isa. 57. 2. What sweet repose shall the righteous man finde in Abrahams bosome! he shall have perfect peace with the God of peace, and Christ the Prince of peace, and he shall dwell in a peaceable habitation, where there are onely friends and no enemies.

5 Lastly, The reward of the righteous is in one word [...] Beatitudines▪ Cumulus omni­um bonorum ag­gregatione per­fectus. Blessedness, Psal. 119. 1. Blessed are the undefiled in the way, that walk in the Law of the Lord. The word is Bles­sednesses, a plurality of blessings, an heap of all good things gathered together in perfection, where no evil shall be present, no good shall be wanting; for there shall be God the chiefest good, nay, [...], all the good that can be named, and all this shall dure to eterni­ty; For the gift of God is eternal life through Jesus Christ our Lord, Rom. 6. 23. This is a blessed reward indeed. I might be very large in the application of these truths, but then I should transgress the usual bounds of a Fune­ral Sermon; therefore I shall speak but a few admoniti­ons, and so come from the Text to the occasion.

Use. If the righteous shall have a sure reward, and that full of so much excellency, what fools are they that will not sow the seed of righteousness, that they may reap such a reward as this? who that is wise, would make Glaucus his change, viz. Gold for Brass? Truly I cannot enough [...]. admire at the folly of Worldlings, that choose to enjoy the pleasures of sin for a season, and have no eye at this [Page 25] recompence of reward, prona in terram animalia, that look always down to the earth, and raise not their thoughts, nor lift up their eyes to those Mansions of glo­ry in Heaven, where the righteous shall be rewarded; that labour so much for the meat that perisheth, and will take no pains for that which endureth to everlasting life: that prefer dross before gold, and gold before grace and glory. Doubtless, had they an eye of faith to see the ex­cellency of this reward, they would choose to sowe the seed of righteousness, although they sowed it in tears, because they shall be sure to reap in joy.

Therefore let me beseech and exhort you by the Lord Jesus Christ, to walk not as fools, but as wise: to make the best choice, to choose eternal blessedness before tem­poral abundance. Choose the righteous mans reward, rather then the Worldlings portion? Let it not be said of you, that ye have your portion in this life, that ye have your reward; but choose God for your portion and in­heritance, and the enjoyment of God in the life to come. And to that end, if you desire comfort in death, when all earthly comforts will fail you, and the breasts of the Creatures which you delight to suck, will be quite dried up: be careful to sow this blessed seed of righteousness both to God and man; take the Apostles counsel, 2 Tim. 2. 22. Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. The word is, [...], pursue it, hunt after it, as the hunter doth after his prey, not resting satisfied till you have obtained it. This will be a comfortable Cordial, a sovereign Anti­dote against the fear of death, when all the wealth and greatness in the world will stand you in no stead. For as the wise man saith, Riches profit not in the day of wrath: but righteousness delivereth from death, Prov. 11. 4. It will deliver you from the evil of death temporal, and from the power of death eternal. That which is a terror to others, shall be a rejoycing to you; and when death approacheth, you shall be able to lift your heads with comfort, as [Page 26] knowing that your redemption draweth nigh; You shall be able to say with good Hezekiah, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, Isa. 38. 3. You shall be able to wor­ship God, and say with holy Jacob, Lord, I have waited for thy salvation; You shall breath out your souls with Saint Stephens Prayer, Lord Jesus receive my spirit; You shall have life, and light, and joy, and peace, and blessed­ness, and what not that is good to have. As God hath given you grace to make you righteous, so he will give you glory to make you blessed? As you have sown the righteousness here, so you shall be sure to reap the re­ward of righteousness hereafter. For to him that soweth, &c. Amen. And so I leave the Text.

And now let me crave your patience a little longer, to speak a few words of the occasion of our present meet­ing; though it is not my custome to make large Panegy­ricks, or commendatory Orations at the Funerals of the dead, because I know the comfort of a sincere Christian is, That his praise is not of men, but of God.

Yet for example and encouragement to others, I can­not but speak something of this worthy and Heroick Ci­tizen, Sir Abraham Raynardson Knight, late Alderman, and sometime Lord Mayor of this honorable City of London, upon whom my Text is a fit Commentary, and I am perswaded may be truly applied to his practice: For as far as I was able to judge by the course of his conversa­tion, for those many years acquaintance which I had with him, and the experience I had of him, I think I may truly say of him, he was one that sowed righteous­ness.

For as to his life and conversation, he always appear­ed to me, and I think to all others that knew him, to be very innocent and inoffensive; a man of a very strict life, walking as it was said of Zachary and Elizabeth, in all [Page 27] the Ordinances and Commandments of God, though not [...] without sin, for who walk so; yet [...] without blame: No man, as ever I heard, could justly charge any thing upon him.

1. As for his piety to God, he was a man Orthodox and sound in the Faith, not tainted with any Heretical opinion, or drawn away from the truth established a­mongst us, as too many have been in this time of Apo­stacy: He was a diligent and constant attender upon the publick Ordinances upon the Lords dayes, a carefull ob­server of holy Duties in his Family, and as I have been informed, his closet was conscious to his secret devotions: He was a man of few word, and affected not, as many do, [...], to make a fair shew in the flesh, and to say wirh Jehu, come see my zeal for the Lord of hosts: but I am perswaded by all probabilities, he was constant in putting up his suits and supplications at the Throne of grace in secret, remembring our Savi­ours counsel, Matth. 6. 6. Thou, when thou prayest, enter into thy Closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in se­cret shall reward thee openly: this I have reason to think was his practice.

2. For his relations; he was a loving Husband, and a careful Father, one that not onely made good provisi­on for their outward estate by his industry in his Calling, and Gods blessing upon it, but was also carefull of the welfare of their souls; witness the good admonitions and counsels to his Children upon his Death-bed, which I hope will make such an impression upon their Spirits, as shall not easily be forgotten, viz. to be constant in cal­ling upon the Name of God, and to serve him faithfully; to be dutifull and obedient to their Mother, and to live in love and unity one with another. The Lord grant them grace to remember and practice these things, and follow their deceased Fathers advise, as the Rechabites did the counsel of their father Jonadab, that the blessing of God may rest upon them

[Page 28] 3. For his dealing with men, he was very carefull to sowe this seed of righteousness, he was very exact and just in all his dealings, oppressing no man, defrauding no man, as I hope all that he dealt with can bear witness. I never heard the least blemish cast upon him in this re,+spect: and this is no mean commendation. We finde no­thing more pressed in Scripture then righteous dealing with men, and nothing more condemned then the con­trary. God saith, He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do just­ly, and to love mercy, and to walk humbly with thy God, Mi [...]h. 6. 8. The wise man telleth us, That a false ballance is abomination to the Lord: but a just weight is his delight, Prov. 11. 1. This is the voice of God throughout the Scriptures, he had rather no sacrifices should be offered upon his altar, then that they should be the fruits of wrong and violence: he professeth plainly, I the Lord love judgement, I hate robbery for burnt-offering, Isa. 61. 8.

Indeed it is no true piety that is separated from justice and honesty, nor real honesty if it be divided from true piety: he that seemeth to be zealous in the duties of Re­ligion, and yet makes no conscience of his dealings with men, is but a glorious hypocrite: and he that dealeth justly with men, and hath no due care of the duties of pi­ety to God, is but an honest Infidel; both joyned toge­ther make a sincere Christian; and such a one I am per­swaded was this worthy Knight.

4. For his mercy and liberality to the poor, he did not blow a Trumpet before his alms-deeds, neither shall I; onely thus much I can say, his hands were opened to the necessities of the poor, and those of the place where he lived are sensible that they have lost a good Benefactor. The stream of his bounty did run chiefly in one Channel, viz. in taking poor children, and placing them in such Callings, wherein they might get their own bread, and provide things honest in the sight of men. This was a ve­ry good work, an odour of a sweet smell, yet this was [Page 29] not all, the beams of his charity did shine upon other objects while he lived, and as the Sun after his setting casts some light above the Horizon; so now his Sun is set, some beames of his charity will appear to the comfort of the poor in the several Hospitals of this City, and some other places.

5. But then the greatest and most eminent Tryall and Testimony of his Righteousness and Integrity was in that fatal year 1648. when the Blood of His Sacred Majesty was shed by cruel and wicked hands, then it pleased God to call him to be Lord Mayor of London; in which office coming to him in such a stormy time, he was stedfast and unmoveable from his Integrity, he shewed himself a good Christian, a wise Magistrate, a loyal Subject, and a loving Citizen.

Indeed Magistratus indicat virum, Magistracy is a touchstone which will discover a man whether he be gold or dross: he that carrieth himself as he ought in Offices of eminency, giveth a great testimony of his wisdom and virtue: There are two things that commend a Ma­gistrate, Honesty and Courage, both these were eminent in him. There were three very memoriable passages to be observed in this worthy Knight, in managing his publick affairs.

1. In reference to the good of the City, whereof he was chief Magistrate when a Treaty was concluded up­on, between His late Majesty of Blessed Memory, and the Parliament then sitting, and in order thereunto, an ingagement was subscribed by most of the Common Council, and principal Members of the City, for the carrying on of that Treaty. Afterwards the Treaty pro­ving ineffectual, and the Parliament being dissolved by the unjust violence of the Army and their Abetters, a strict inquiry was made after the names of those that subscribed the personal Treaty: But the Book wherein the names of the Subscribers on both parts, for and a­gainst the Treaty were written, containing about two [Page 30] Reams of Paper, being privately brought to this wor­thy Knight then Lord Mayor, he tendering the good and welfare of all his Brethren and fellow citizens, not know­ing what might be the ill consequence of it, if such a Re­cord should be found extant, took it and burnt it to ashes privately in his Chamber, that nothing might remain to the prejudice of any; how many perhaps here present were deeply ingaged to him for the safety of their estates, if not of their lives, by that one action? certainly it was a work full of wisdom, charity, and brotherly kindness; a most excellent concatenation of Christian Graces.

2. When some tumultuous and busie Commoners had contrived a traiterous and wicked Petition to bring His Sacred Majesty and others to a Tryal, and were vehement­ly urgent to have it read and voted in the Common-coun­cil, that so it might be presented to the then new moul­ded Parliament, as the desire of the whole City: This Heroick and Noble Knight stoutly opposed the promoting thereof, and would suffer it neither to be read nor voted, notwithstanding the rage and violence of the adverse party, who neither reverencing the Authority of his ve­nerable office, nor regarding the gravity of his person, loaded him with reproach and contempt within, telling him they would have it voted whether he would or no before their rising; and some of them stirred up a tumul­tuous Rabble against him without: Notwithstanding all this unworthy dealing with him, he continued like an unmoveable Rock, persisting in his resolution, and en­dured those insolencies from eight of the clock in the morning until after eight at night, accompanied only with two of his bretheren, and would not yield a jot to their unreasonable desires, notwithstanding all their clamorous importunities. And at last when no reason would prevaile with them, not able longer to endure their uncivil beha­viour towards him, and chiefly that he might to the ut­most of his power keep the City and Citizens from being stained with the guilt of that Sacred Innocent Blood, he [Page 31] resolutely took up the Sword, and departed the Court to his great hazzard. All these proceedings he caused to be registred in the book of Records belonging to the City for an evident testimony to after times, of his own and the Cities Integrity and Innocency as to that ungodly and execrable Fact of taking away the Kings Life, which he heartily abhorred: for all which noble and gallant resolu­tions and performances, he had since publick thanks gi­ven him by a declaration from the City.

Thus this worthy Knight might well be called the Sword and Buckler of London, as Camillus and Fabius were among the Romans, for he defended them from that which is worse then any outward evil, viz. from blood guiltiness, and that in the highest degree, even from the guilt of parracide, and shedding the blood of him that was Pater Patriae, the Father of their Country. This was a great mercy to the City on Gods part, and an eminent favour on his part that did it, and the whole City have cause to be thankfull to God and him for it. When the rest of the children of Israel understood that their bre­thren the children of Reuben, the children of Gad, and the Children of Manasseh had not turned from following the Lord, by building an Altar for Burnt-Offerings be­sides the Altar of the Lord their God, which was before his Tabernacle, but only had built a pattern of the Lords Altar, to be a witness between them and their brethren, that they and their posterity belonged to the Congregati­on of Israel, and had a part in the Lord and his Service, as well as the other Tribes; when they understood the Truth of this, it is said, the thing pleased them, and they blessed God, and said, This day we perceive that the Lord is among us, because ye have not committed this trespass a­gainst the Lord: now ye have delivered the children of Israel out of the hand of the Lord, Joshua 22. 31. They rejoyced that God had kept their bretheren from polluting them­selves with that crying sin of Idolatry, and turning from the Lord and his Altar, and took it as a token of Gods pre­sence [Page 32] among them, and as a merciful deliverance of the whole Nation, from the avenging hand of God and his fierce wrath, which the guilt of that sin would have brought upon them: Truly we in this City have great cause to be well pleased, and to bless God as well as they, for keeping us from being guilty of His Majesties Blood; we have reason to interpret this happy providence as they did, to be a pledge and token that God would not forsake us, but continue his gracious presence among us, as blessed be his name he is pleased to do, as we see at this day, and I hope through mercy shall still see, as also to be a merciful deliverance of this City from the fearful wrath and severe vengeance of the most righteous God, which the guilt of that Sacred Blood, besides its other crying abominations would have brought upon it; we have reason to magnifie God for that gracious delive­rance, and for raising up this worthy Knight to be so hap­pily instrumental therein: had it been some faint hearted Ephraimite, or covetous Demas, he would have turned back in the day of battail, and for want of Christian cou­rage, would have betraied this City into the hands of her enemies, and consequently have exposed her to the wrath of God; but this noble Heroe stood stoutly in defiance of all opposition, was couragious and faithful to his trust, and would not betray it for fear of men, or love of this present world.

3. When the then usurping Parliament had made an Act to abolish the Kingly Office and House of Lords, and sent it to this worthy Person then Lord Mayor to be pro­claimed at the usual places of the City, he judging it al­together inconsistent with, nay positively, contrary to the several oaths which he had taken, & considering of what dangerous consequence it might be to the City and Citi­zens, he delayed to do it for eight days, and afterward be­ing summoned to come in person before the Parliament, to give a reason of his refusal, he appearing, told them plainly, that his conscience being forecharged with di­vers [Page 33] oaths, would not permit him to do what they re­quired. Though he was before so great an Assembly, sur­rounded with his enemies, and his person, estate, liberty, and life were all in their power, and lay at their mercy, which was no better then cruelty, yet he did not shrink back for fear, but gave them a flat denial to their very fa­ces; whereupon he was voted out of his Office, fined Two thousand pound, and committed Prisoner to the Tower of London, where he remained for a time, and was afterwards released: but not paying his fine, the Com­mittee for advance of monies, ordered his goods, hous­holds stuff, and wearing apparel to be sequestred and sold by a candle, which was done accordingly, and so his whole fine was extorted from him in Money, Bonds, and Goods, by the power of that Committee.

Thus the unspotted Integrity and Christian fortitude of this then Honorable Lord Mayor did shine forth most gloriously in the midst his persecutions and afflictions, like the Stars in a clear cold frosty night, to the honor of God and the Example of others; he suffered for His Majesty, he suffered for the Nobility, he suffered for the City and his fellow Citizens, and in all these, which is his greatest happiness, and the greatest shame to his enemies, he suf­fered persecution for Righteousness, and to keep a good conscience, and such our Saviour pronounceth blessed, and saith, That great is their Reward in Heaven, Mat. 5. 12. In expectation of this reward he would rather haz­zard his Estate, Liberty Life, and all that was dear and precious to him, then defile his conscience and break his Oath, which was lawfull for the matter, and lawfully im­posed for the Authority.

O if men had been so conscionable in those days in keeping the lawful Oathes which they had taken, our land had not been so stained with the blood of her own chil­dren, neither had we seen and felt those Miseries and Calamities under which this City and Nation groaned for so many years together. The Lord of his infinite mer­cy [Page 34] give repentance and pardon for all the perjury of these perillous times.

Our Christian Worthy would have no share in it, no­thing to burthen his conscience nor disturb his peace; he was firm and inflexible in his Resolution, and as St. Jerome saith of Joseph, he was not changed from his Uprightness and Integrity, nec squalore carceris, nec tumore Aegyptiae potestatis, neither by the unsavouriness of a Prison, nor by the Pride and Swelling of that Egyptian power then in being: he was a man so carefull to sow Righteousness, that he was well content with the fruits of Gods Blessing upon his endeavors in his lawful calling, and never sought to add one penny to his estate, or inrich himself by the spoils and ruines of others, like Harpies and Crows that love to seed upon dead carkeises, and to eat the fruits of o­ther mens labours. And which was none of the meanest of Gods mercies to him, the Lord was pleased to keep him from having any hand in beginning or promoting our late unnatural troubles and commotions: he was a man of very peaceable and quiet Spirit, which in the sight of God is of great price, he was none of the Sons of Mars, none of those people that delight in War, but he heartily wish­ed and prayed for the welfare of our Sion, and the peace of our Jerusalem: this was one special favour of God to him, to keep him from having fellowship with the un­fruitful works of darkness, according to that Song of Hannah, He will keep the feet of his Saints, and the wick­ed shall be silent in darkness, for by strength shall no man pre­vaile, 1 Sam. 2 9. But his fidelity and love of peace, were very costly to him (though indeed such a purchase as the reward of Righteousness, cannot be bought at too dear a rate) for his being Lord Mayor that year, was pre­judicious to his Estate at least to the value of Twenty thousand pound, besides his Fine, as he hath affirmed un­der his own hand, and I dare believe it, coming from the mouth or pen of a person of such Worth and Integri­ty as he was.

And for all these sufferings he hath had no recompence upon earth, but we may very fitly apply that of the Preach­er to his condition, Eccles. 9. 14, 15. There was a little City, and few men within it; and there came a great King against it, and besieged it, and built great bulworks against it: now there was found in it a poor wise man, and he by his wisdom delivered the City, yet no man remembred that same poor man, This is very suitable to our present purpose, ex­cept in some circumstances: I confess there is some diffe­rence in this place from that, and in this person from that, for this City is great, and there are many men in it, and this person was rich and not poor, but the work and re­compence of both, run Parrallel, for this wise and righte­ousness man delivered the City by his wisdom and righte­ousness, yet no man remembred this same wise and righte­ous man. It is pity such honorable worthy Christian acti­ons as these should not be proportionably regarded and rewarded upon earth. But this is the comfort of the righteouss man, and it is unspeakable, that his reward is with God in Heaven, yea God himself is his exceeding great reward.

This worthy Knight sowed Righteousness, and I hope that through the infinite mercies of God, and invaluable merits of the Lord Jesus Christ, upon whom alone he re­lied for Justification and Salvation that he hath recieved this sure reward, which shall never be taken from him: the Lord give us grace so to follow the steps of his Integri­ty and Stedfastness in believing and well doing, that we may have a sure reward with the Generation of the Righteous in Gods Heavenly Kingdom, Amen,