Ergon pseudous kai misthos alētheias, or, The wicked mans sad disappointment and the righteous mans sure recompence being a sermon preached the 17th day of October, 1661, at the solemn funerals of the Right Worshipful Sir Abraham Raynardson, Knight, late alderman of London / by George Smalwood.

The wicked mans ſad diſappointment, and The righteous mans ſure recompence. PROVERBS 11. 18. The wicked worketh a d • ceitful work; but to him that ſ • weth righteouſn • ſs, ſhall be a ſure reward.

THis Booke of the Proverls is made up of Divine Aphoriſmes and ſhort Sentences, which (as one of the Ancients 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 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 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 denominated a wicked man, an ungodly, unrighteous, unclean liver.

2. Conſider his action; he worketh; wickedneſs is an operative principle, and the word 〈 in non-Latin alphabet 〉 ſignifieth 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , Ariſtotle, with appearance of light, but ſoon vaniſh and are quenched. Theſe Ariſtotle calleth running 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , his ſophiſtical reaſonings, and crafty devices; his 〈 in non-Latin alphabet 〉 , wiles, methods, and ſtratagems; his 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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: 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 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 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 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 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 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 non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 . 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 brought to perfection; he doth not ſow one or two or 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 , 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . admire at the folly of Worldlings, that chooſe to enjoy the pleaſures of ſin for a ſeaſon, and have no eye at this 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, 〈 in non-Latin alphabet 〉 , 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 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 the Ordinances and Commandments of God, though not 〈 in non-Latin alphabet 〉 without ſin, for who walk ſo; yet 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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

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 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 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 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 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 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 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,

FINIS.