1 THe World is a volumne of Gods works, which all good people ought studiously to peruse. Three sorts of men are too blame herein. First such as observe nothing at all; seeing, but nei­ther marking nor minding the daily accidents that happen, with Act. 18. 17. Gallio the secure deputie of Achaia, They care for none of these things. Se­condly, Such as observe nothing observable. These may be said to weed the world; If any pas­sage happeneth which deserveth to be forgot­ten their jet memories (onely attracting straws and chaff unto them) registereth and retaineth [Page 2] them, fond fashions and foolish speeches is all that they charge on their account, and onely empty cyphers swell the vote-books of their discoveries. Lastly, Such who make good ob­servations, but no applications. With Mary they do not ponder things in their heart, but one­ly brew them in their heads, and presently breath them out of their mouth, having onely a rational understanding thereof, (which renders them acceptable in company for their discourse) but never suffering them to sink into their souls, or make any effectual impression on their lives.

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

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

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

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

4 It is answered, Though such an one whose righteousness is Gods-justice-proof, never was, is, nor shall be in this life, (Christ alone except­ed) being God and man) yet in a Gospel, or qualified sense, he is accounted righteous, who juxta propositum justè vivendi, is so intentionally, desiring and endeavouring after righteousness with all the might of his soul. Secondly, who is so comparatively, in reference to wicked men, appearing righteous in regard of those, who have no goodness at all in their hearts. Thirdly, righteous imputatively, having the righteous­ness of God in Christ imputed unto him. Last­ly, Righteous inhesively, having many heaven­ly graces, and holy endowments, sincere, though not perfect, or evangelically perfect pro hoc statu, bestowed upon, and remaining [Page 4] within him. Such a righteous man as this, Solo­mon saw perishing in his righteousness.

5 But in the second place it will be inquired, How could Solomon patiently behold a righte­ous man perish in his righteousness, and not rescue him out of the paws of oppression? Could he see it, and could he suffer it, and be onely an idle spectator at so sad a tragedie? Did his hand sway the scepter, and was his head invested with the crown, contentedly to look on so sorrowfull a sight? Could he onely as in the * case of the 1. Kings 3. harlots call for a sword to kill a child, and not call for it here to defend a righteous man? He that is not with us (saith our Saviour) is against us. If it hold in private persons, much more in publick officers? They persecute who do not protect; destroy who do not defend; slay who do not save the righteous man, who have power and place to do it.

6 It is answered in the first place; Solomons ob­servations were not all confined to his own countrey and kingdom; though staying at home in his person, his mind travelled into forraign parts, and in the neighbouring countreys of E­gypt, Edom, Syria, Assyria, &c. might behold the perishing of the righteous and long flourish­ing of the wicked. Secondly, his expression, I have seen, relates not onely to his ocular but experimental discoveries. What Solomon got by the help of Historie, Studie and perusal of Chronicles. He that was skil'd in natural Phi­losophie [Page 5] from the Cedar to the Shrub, was (no doubt) well versed in all civil occurrences from the Prince to the Peasant, from Adam to the present age wherein he lived, so much as by any extant records could be collected. To set hu­mane writers aside, the Scripture alone afforded him plentifull presidents herein. Open the Bi­ble and we shall find (almost in the first leaf) just Abel perishing in his righteousness, and wic­ked Cain prolonging his life in his iniquitie. To omit other instances, Solomon, by relation from his father, might sadly remember, how Abimelech the High priest perished in his righ­teousness with all the Priests, inhabitants of the citie of Nob, whilest Saul who condemned, and Doeg who executed them flourished long in their iniquitie. So much for the proof that it is so: Come we now to the reasons why it is so. These reasons are of a double nature, some fetcht from nature, others from religion. For the present we insist onely on the former, reser­ving the rest till we shall encounter the Atheists in the sequels of our discourse.

7 First, Because good men, of all others, are most envied and maligned, having the fiercest adversaries to oppose them. With the most in the world it is quarrel enough to hate a good man, because he is a good man. S. Paul saith of himself, Phil. 3. 14. I press towards the mark. And the same is the endeavour of every good man. Now as in a race the formost man who is near­est [Page 6] the mark, is envied of all those which come after him, who commonly use all foul play to­wards him, (justling him on the side, seeking to trip up his heels; yea, sometimes thrusting him forward on the back, that so he might fall head­long by his own weight and their violence) so often cometh it to pass betwixt rivals in the race of honour and virtue. Ill-minded men percei­ving themselves quite out stript by some emi­nent person who hath got the speed of them, and dispairing fairly to overtake Him, resolve foully to overturn Him, by all means possible contriving his destruction.

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

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

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

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

Thirdly, They perish because of a lazie prin­ciple which hath possessed the heads and hearts even of the best men, (who are unexcusable [Page 8] herein) namely, that God in due time will de­fend their innocence, which makes them more negligent and remiss in defending themselves; as the Prophet makes mention of Dan. 2. 34. a stone cut out without hands, they conceive their cause will without mans help hew its own way through the rocks of all resistance; as if their cause would stand Centinel for them, though they slept themselves; as if their cause would (fix their Muskets) though they did it not themselves. Thus the Christians in their bat­tels against the Turks, having wonne the day by their valour, have lost the night by their negli­gence, which principally proceeded from their confidence, that God interested as a Second in every just cause, was in that quarrel concern­ed as a Principle, and it could not stand in his justice to suffer it to miscarrie.

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

12 This may be perceived by the paralel be­twixt [Page 9] the wife and the harlot, many wives (though herein they cannot be defended) know­ing their husbands obliged in conscience to love them by virtue of their solemn promise made before God and the congregation at their marriage, are therefore the less carefull to studie compliance to their husbands desires; they know their husbands if wronging them wrong themselves therein, and presuming them­selves to deserve love as due unto them for their honesty and loyalty of affections, are the less sollicitous to gain that which they count their own already. Whilst the harlot conscious to her self of her usurpation, that she hath no lawful right to the embraces of her parramour, tunes her self to the criticalness of all compla­cencie to humour him in all his desires. And thus always those men whose cause have the weakest foundation in pietie, getteth the strong­est buttress in policie to support it.

13 Lastly, the righteous man, by the principles of his profession, is tied up, and confined onely to the use of such means for his preservation, as are consonant to Gods will, conformable to his word, preferring rather to die many times, than to save himself once by unwarrantable ways. Propound unto him a project for his safetie, and as Solomon promised to favour Adonijah, so long as he 1 kings 1. 52. shewed himself worthie, otherwise if wickedness were found in him he should surely die. So our righteous man onely accepts and embra­ceth [Page 10] such plots to secure himself thereby, as acquit themselves honest and honourable, such as appear otherwise, he presently dispatches with detestation, destroying the very motion & mention thereof, from entering into his heart. On the otherside, the wicked man is left at large allowing himself libertie and latitude, to doe any thing in his own defence, making a constant practice of doing evil, that good may come thereof.

14 Yea we may observe in all ages, that wic­ked men make bold with religion, and those who count the practice of pietie a burthen, find the pretending thereof an advantage, and there­fore be the matter they manage never so bad (if possible) they will intitle it to be Gods cause. Much was the substance in the very shadow of S. Peter, which made the people so desirous thereof as he passed by the streets. And the very umbrage of Religion hath a sovereign virtue in it. No better cordial for a dying cause, than to overshadow it with the pretence that it is Gods cause; for first this is the way to make and keep a great and strong partie: No sooner the watch-word is given out For Gods cause, but in­stantly GAD, Behold a troop cometh of many honest, but ignorant men, who press to be listed in so pious an employment. These may be kild, but cannot be conquered, for till their judge­ments be otherwise informed, they will triumph in being overcome, as confident, the deeper their [Page 11] wounds got in Gods cause gape in their bodies, the wider the gates of heaven stand open to re­ceive their souls. Besides, the pretending their cause is Gods cause will, in a manner, legitimate the basest means, in pursuance and prosecution thereof; for though it be against Gods word, to do evil that good may come thereof, yet this old error wil hardly be beaten out of the heads and hearts of many men, that crooked ways are made direct, by being directed to a streight end; and the lustre of a bright cause will reflect a seeming light on very deeds of darkness used in tendencie thereunto.

15 This hath been an ancient stratagem of the worst men (great Politicians) to take pietie in their way, to the advancing of their designs. Thus Rabshakeh pretended a Commission from God, for all the wickedness he com­mitted, and complements blasphemie, 2. Kings 18. 25. Am I now come up without the Lord, against this place to destroy it? the Lord said to me, Go up against this place to destroy it. The Priests of Bell were but bunglers, which could not steal the meat of their Idol, but they must be discovered by the print of their foot-steps. Men are grown more cunning thieves now adays; first they will put on the shoes of him they intend to rob, and then steal, that so their treadings may tell no tales to their disadvantage. They will not stride a pace, nor goe a step, nor stir a foot, but all for Gods cause, all for the good and glorie of [Page 12] God. Thus Christ himself was served from his cradle to his cross; Herod who sought to kill him, pretended to worship him, and Judas kissed him, who betrayed him.

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

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

18 Come we now to the abuses which wicked men make of the righteous mans perishing in his righteousness. And hear the whole kennel of [Page 13] Atheists come in with a full crie, (oh that there were no more of them on earth, than there are in hell, where torture makes them all speak truth) spending their wicked breath against God & his attributes. Some bark at his Providence, as if he perceived not these things, Psalm 73. 11. How doth God know, and is there knowledge in the most high? Others cavil at his justice, that he has no mind; others carp at his strength that he has no power to rectifie and redress these in­normities. This world (say they) is a ship with­out a pilot, steered onely with the winds and waves of casualtie, it is a meer lotterie, wherein the best men daily draw the blanks, and the worst run away with the prizes. And, as 2. Samuel 15. 4. Ab­solom boasted, if he were king of Israel, how far he would out-do David in right mana­ging of all matters: so these impudent wretch­es conceive with themselves, the Plat-form of the world had been more perfect, might they have been admitted to the making thereof. The moon would have shined without any spots, roses grown without any prickles, fair weather should have never done harm, because rain should onely fall in the night, neither to hinder the pleasure of the rich, or hurt the profit of the poor. Merit should be made the onely standard of preferment, no perishing of the righ­teous man in his righteousness, when success should onely be entailed on desert. In a word, such Atheists presume all things by them [Page 14] should be so prudently disposed, that nothing, no doubt, in the whole world should be out of order, save themselves.

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

20 Secondly, grant that the cause of the righ­teous man was just in the primitive constituti­on thereof, yet if it branch it self forth into numerous circumstances appendant thereunto, (many whereof may be intricate and perplext) if it be of so spacious and ponderous a nature that it requires many heads and hands as sub­ordinate instruments in several places for the [Page 15] managing thereof. Lastly, if the cause be so prolix and tedious, that many years must be spent in the prosecution thereof, the original righteousness of the cause may be altered with the handling of it, and much injustice annexed thereunto; for which God may justly cause it finally to miscarrie. For it is impossible that a cause consisting of such verietie of limbs retaining thereunto, should be carried on with­out many grand errors and mistakes com­mitted therein; and the righteousness of the best man will not spread so broad without shrinking, stretch so long without tireing, ap­plie it self so exactly to each circumstance without some swerving therein. Especially, when all the faults of the inferior officers em­ployed under him, are chargeable on the righ­teous mans account, the matter of whose cause may justly perish, by Gods just anger on the unjust managerie thereof.

21 Yea God, without the least blemish to his Justice, may suffer the righteous temporally to perish in his righteousness, because in the midst of their sufferings his mercie supports them with the inward comfort of a clear conscience. In the time of persecution a woman being big with child was imprisoned & condemned to die, which the night before her execution, was (I cannot say brought to bed) delivered of a child, when her pain (wanting the help of a midwife) must be presumed exceeding great. The Jailor [Page 16] hearing her cry out in her pangs. If you cry (said he) to day, I will make you shreek worse to morrow, when you are to be burnt at a stake. The woman replied, Not so, to morrow my pain will be abated: for to day I suffer as an offender, for the punnishment justly imposed by God on our sex, for our disobedience and breach of his law; but to morrow I shall die for the testimony of the truth in the defence of Gods glory and his true Religion. Thus it is strange to see, what alacrity a good cause infuseth into a righteous man de­riving comfort into his heart by insensible con­veiances, so that he embraceth even death it self with a smiling countenance, feeding his soul on the continual feast of a clear conscience.

22 Besides this, it clears divine Justice, and com­forts the righteous man perishing temporally in his righteousness, that his Cause shall be heard over again, and rejudged in an other world. If one conceive himself wronged in the Hundred, or any inferiour Court, he may by a certiorari, or an accedas ad curiam, remove it to the Kings-Bench or Common-Pleas, as he is advised best for his own advantage. If he apprehendeth him­self injured in these Courts, he may with a Writ of Error remove it to have it argued by all the Judges in the Exchequer-chamber. If here also he conceiveth himself to find no justice, he may with an Injunction, out of the Chancery stop their proceedings. But if in the Chancery he reputeth himself agreeved, he may thence ap­peal [Page 17] to the God of heaven and earth, who in an­other world, will vindicate his right, and severe­ly punish such as have wilfully offered wrong unto him. And so much to assert Gods justice in suffering the righteous man to perish in his righteousness.

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

24 Know also to the farther clearing of his ju­stice, that wicked men, notwithstanding their thriving in badness for a time, are partly pu­nished in this world, with a constant corrosive of a guiltie conscience, which they carrie about them. The Probationer-Disciple said to our Saviour, Mat. 8. 19 Master, I will follow thee whitherso­ever thou goest; what is promised by him, is per­formed by a guiltie conscience, that Squire of the bodie, alwayes officious to attend a malefa­ctour. Fast, and I will follow thee, and thy em­ptie bodie shall not be so full of wind, as thy [Page 18] mind of dismal apprehensions: feast, and I will follow thee; and as the Dan. 5. 5. hand on the wall, bring in the sad reckoning, for thy large bill of fare; stay at home, and I will follow thee; ride a­broad, and I will follow thee, or else meet thee in the way with my naked sword, as the Angel did Num. 22. 23. Balaam: wake, and I will follow thee: sleep, and I will follow thee, and affright thee with hideous fancies, and terrible dreams, as I did King Richard the third, the night before his death.

25 I have read of one, who undertook in few dayes to make a fat sheep, lean; and yet was to allow him a daily and large provision of meat, soft and easie lodging, with securitie from all danger, that nothing should hurt him. This he effected by putting him into an iron-grate, and placing a ravenous wolf hard by in another, al­waies howling, fighting, senting, scratching at the poor sheep, which affrighted with this sad sound, and worse sight, had little joy to eat, less to sleep, whereby his flesh was suddenly abated. But wicked men have the terrors of an affright­ed conscience constantly, not onely barking at them, but biting of them, which dissweetens their most delicious mirth, with the sad consi­deration of the sins they have committed, and punishment they must undergo, when in another world they shall be called to account. This thought alone makes their souls lean, how fat soever their bodies may appear. And as sores [Page 19] and wounds commonly smart, ake and throb most, the nearer it is to night, so the anguish and torture of a guiltie conscience increaseth, the nearer men apprehend themselves to the day of their death.

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

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

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

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

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

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

But let flesh and bloud take heed of entering [Page 22] the lists by way of challenge with God himself, Acts 6. 9, 10. If the synagogue of the Libertines, and Cyre­nians, and Alexandrians, and of them of Silicia, and of Asia, disputing with Stephen, were not able to resist the wisdom and the spirit by which he spake; much less can frail flesh hope to make good a bad cause, by way of opposition against God, the best and wisest Answerer. Remem­ber the Apostles question, 1 Cor. 1. 20. Where is the dispu­ter? But if we should be so bold, in humility, to examine Gods proceedings, let us take heed lest whilest we dispute with God, Satan in­sensible prompts us such reasons as are seem­ingly unanswerable in our apprehensions, so that in stead of being too hard for God (which is impossible) men become too hard for them­selves, raising such spirits which they cannot quell, and starting such doubts which they can­not satisfie. Wherefore let not our ignorance be counted Gods injustice, let not the dimness of our eyes be esteemed the durtiness of his actions, being all puritie and cleanness in them­selves: Let us, if beaten from our out-works, make a safe retreat to this impregnable castle, Jeremie his conclusion, Righteous art thou, O Lord, &c.

31 Come we now to the good uses that the godly ought to make of a righteous mans perish­ing in his righteousness: And first, when he finds such an one in a swoun, he ought with all speed to bring him a cordial, and with the [Page 23] good Luke 10. 34. Samaritane, to pour oil and wine into his wounds, endeavouring his recoverie to his utmost power, whilest there is any hope there­of. I must confess it is onely Gods preroga­tive, Psal. 79. 11. according to the greatness of his power, to preserve those that are appointed to die. How­ever it is also the boundant dutie of all pious people, in their several distances and degrees, to improve their utmost for the preservation of dying innocencie, from the crueltie of such as would murder it.

32 But if it be impossible to save it from death, so that it doth expire, notwithstanding all their care to the contrarie; they must then turn la­menters at the funerals thereof: And if the ini­quitie of the times will not safely afford them to be open, they must be close Mourners at so sor­rowful an accident: O let the most cunning Chyrurgeon not begrutch their skill to unbowel, the richest Merchants not think much of their choisest spices to embalm, the most exquisite Joyner make the coffin, most reverend Divine the Funeral Sermon, the most accurate Marb­ler erect the Monument, and most renowned Poet invent the Epitaph to be inscribed on the tomb of Perishing Righteousness. Whilest all others, wel-wishers to goodness in their several places, contribute to their sorrow at the solemn Obse­quies thereof; yea as in the case of Josiah his death, let there be an Anniversarie of Mourning kept in remembrance thereof. However, let [Page 24] them not mourn like men without hope, but let them behave themselves at the interment of his righteousness, as confident of the resurrection thereof, which God in his due time shall raise out of the ashes; It is sown in weakness, it shall be raised in power; it is sown in disgrace, it shall be raised in glorie.

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

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

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

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

Fourthly, How the Americans can justly be [Page 25] condemned, to whom the sound of the Gospel was never trumpeted forth, and they by their invincible ignorance uncapable of Gods will in his word?

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

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

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

39 Indeed when a just man dieth, with Gen. 25. 8. Abraham, in a good old age, he is not properly said to be taken away, but Scripture phrase, to tarrie till God comes. Thus when Peter was very inquisi­tive to know, how John should be disposed of, Christ answered him, If I John 21. 22. will that he tarrie till I come, what is that to thee? John of all the [Page 27] Jurie of the Apostles died in his bed, a thorow old man, of temper and temperance, of a strong and healthful natural constitution, moderate in diet, passions and recreations, ( 1. Kings 14. 13. Abijah, and Josiah may be instances) are cut off by an un­timely death, such are properly said to be taken away.

40 Now even such men God (not onely without the least stain to his Justice, but in great mani­festation of his mercie) may cause to perish: Or if that be too harsh a tearm, may take them a­way from the evil to come. And that in three several Acceptions.

First, To keep him from that Evil of sin which God in his wisdom foresees the good man would commit, if living longer and left to those manifold tempations which future times (growing daily worse & worse) would present to, & press on him. True it is, God could by his re­straining and effectual Grace keep him, though surviving in sinfull times, from being polluted therewith: But being a free Agent, he will va­ry the ways of his working, sometimes keeping men in the hour of temptation, sometimes from the Rev. 3. 10. hour of temptation. The latter he doth, sometimes by keeping the hour from coming to them, or rather from coming to the hour; making them to fall short thereof, and prevent­ing their approch thereunto, by taking them away in a speedie death. Thus mothers and nursses suspecting their children would too [Page 28] much play the wantons, disgrace them, and wrong themselves; when much companie is ex­pected at their houses, haste them to bed be­times, even before their ordinarie hour.

Secondly, From the evils to sin, which other men would commit, and he behold, to the great grief and anguish of his heart, 2. Pet. 2. 8. Lot-like, for that Righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawfull deeds.

41 Manifold uses might be made of the Just man thus perishing in his righteousness. First, men ought to be affected with true sorrow thereat: Yet the Prophet saith, The righteous perisheth and no man layeth it to his heart. Sure­ly his wife or children will (or else the more un­worthy) happily he hath none when dying. His kindred will, except (which is impossible) with Melchisedech, he be without father, without * Hebr. 7. 3. mother, without descent. His friends will, though rather the rich than the righteous have friends whilest living, and leave them when dying. But to satisfie all objections at once. By none, are meant very few, inconsiderable in respect of those multitudes that pass the righteous mans death unrespected. Paralel to that place in the Proverbs, Prov. 2. 19 None that go to her return again, neither take they hold of the path of life. Not that adulterie is the sin against the ho­ly Ghost, unpardonable; but vestigia pauca re­trorsum. Be thou, by an holy Riddle, One a­mong [Page 29] that None. I mean a mourner in Sion for the righteous mans death, amongst those very very few, who lay it to their hearts.

Secondly, Men from hence are seriously to collect and apply to themselves the doctrine of their mortalities, when they see the righteous man perish in his righteousness. There is a bird peculiar to Ireland, called the Cock of the Wood, remarkable for the fine flesh and follie thereof: All the difficultie to kill them, is to find them out, otherwise a mean marksman may easily kill them. They flie in woods in flocks, and if one of them be shot, the rest remove not but to the next bow or tree at the farthest, and there stand staring at the shooter, till the whole covie be destroyed. As foolish as the bird is, it is wise enough to be the embleme of the wisest men in point of mortalitie. Death sweeps away one, and one, and one, and the rest re­main no whit moved at, or minding of it, till at last a whole generation is consumed.

It fareth with the most mens lives as with the sand in this hypocritical hour-glass: behold it in outward appearance, and it seemeth far more than it is, because rising up upon the sides, whilest the sand is emptie and hollow in the midst thereof; so that when it sinks down in an instant, a quarter of an hour is gone in a moment. Thus many men are mistaken in their own account, reckoning upon three-score and ten years the age of man: because their [Page 30] bodies appear outwardly strong and lustie. A­lass! their health may be hollow, there may be some inward infirmitie and imperfection unknown unto them, so that death may surprise them on a suddain.

Thirdly, They are to take notice of Gods anger, with that place from which the righteous man is taken away. Solomon, speaking of the * Eccl. 7. 2. death of an ordinarie man, saith, The living will lay it to heart: But when a righteous man is ta­ken away, the living ought to lay it to the very Heart of their heart, especially if he be a Ma­gistrate or Minister of eminent note. When the eye-strings break, the heart-strings hold not out long after: and when the seers are ta­ken away, it is a sad symtome of a languishing Church or Common-wealth.

Lastly, Men ought to imitate the virtuous examples of such as are dead. Exod. 14. 20. The cloud and pillar at the Red-sea, was bright toward the Israelites to guid and direct them with the light thereof: but the reverse or back-part thereof, was dark towards the Egyptians. In the best men there is such a mixture of light and darkness, who with their virtues have many faults, failings and infirmities. Well, let the Egyptian walk by his dark side, follow his faults, whilest the Israel of God, all pious people, en­deavour to imitate his virtues, directed in their conversations, by the luster of his godly exam­ples. That so as Herod hearing of the fame of [Page 31] Christ, conceived Matth. 14. 2. that John Baptist was risen again from the dead: so let us labour that our virtuous lives may give just cause for others to conceive, that those righteous men which have perished in their righteousness, those champions of Christianitie, and worthie Heroes of holiness long since deceased, are revived again, and have in us a miraculous resurrection.