IN our Latine Bibles this first Book of Samuel is usually entituled The first Book of Kings. The book be­gins thus, Fuit vir unus de Rama­thaim, There was a man of Ramathea, the husband of our thanks-giving Hannah in the Text. From hence a Commentatour takes occasion to bestow onus this Observation, That when we write or speak of Kings, all that we can say, is this, Fuerunt, they were: for the fashion and pomp of this world passeth away, and we passe with it. The exterminating Angel knocks at their Palaces, as well as at our cottages: whe­ther for their, or our, or both our sins, present, or past, or sins of our fore-fathers, the Laws of Method and Charity will not now allow me to make enquiry. But Fuit vir unus, There was a man, and so fuimus Troes, & [Page 2]fuit Ilium, & fuit ingens gloria Teucrorum. We had peace within our walls, and prosperity within our pala­ces; but ferus Jupiter, our justly-provoked God, and our impatience of being well and in our wits, sent the Sword amongst us, so we were, and we can remember when our glory and our peace departed: but enough of this.

The Text is part of a solemn Hymn of Thanks-gi­ving, uttered by a devout woman upon the receipt of a long pray'd-for mercy. She was barren, and therefore she was upbraided. Her disgrace prompts her to her de­votion. To the Temple she goes, and even there her groans, and the silent motions of her lips, were arraign'd of drunkennesse. How great is that misery, when we are not onely upbraided with our unhappinesse, but abused and traduced in the using the most lawfull means to de­liver our selves: when our prayers, as once the groans of the Roman Citizens, are suspected of Treason. However God, who sees not as man sees, grants the re­quest of this long despised supplicant, gives her a Son, and she gives him to God; and for the fruit of her bo­dy, presents him with the fruit of her soul: for v. 1. Hannah prayed, so sayes the Hebrew, she prophesied, says the Chaldee. She seems to have done both: for the whole Hymne consisting of 10. verses, the first eight are a prayer of thanksgiving, the two last a prophecie. I will give you the reading of both.

v. 9. He will keep the feet of his Saints, and the wicked shall be silent in darknesse: for by strength no man shall pre­vaile.

v. 10. The Adversaries of the Lord shall be broken to peices, out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth, and he shall give strength [Page 3]unto his King, and exalt the horn of his anointed.

In which an Expositor will needs tell us, that there are 7. miracles. I shall not trouble my self or you to find out his conceits. Let it suffice to inform our selves from the whole, that God will at last hear the prayers of his reproached and despised supplicants, and will stop the mouths of his insulting enemies, who talk exceeding proudly, v. 3. [...], as if all were their own.

The text consists of 3. parts. 1. Gods mercy, He will keep the feet of his Saints. 2. His justice, The wick­ed shall be silent in darknesse. 3. Ratio utriusque, the rea­son of both, for by strength no man shall prevail. The reason is clear for Gods justice against the wicked, who put confidence in the strength of their hands, or of their heads: The Chaldee Paraphrast helps us to the reason of the first, thus; for there is no man [...] the strength of puritie and innocencie, [...] for the day of judgment: that if God should sift and examine the righteousness of the righteous, they could not plead their own merit for his keeping of them, but must stand to the award of his free mercy.

1. Gods mercy, or protection and manuduction of his Saints, [...] He will keep the feet of his Saints: wherein consider 3. things. 1. Qui servantur, who are kept, his Saints. 2. Quomodo, How, or in what they are kept, He will keep their Feet. 3. Quis serva­bit, who will keep, and that is Ille, He will keep.

And before I make an entrance upon the Text, I here minde my auditors, that they are not to expect from me any set discourse from any one part or division of the Text, the theme being too wide, & the time too narrow to attempt it.

1 Then, Qui servantur, His Saints.

And because we have lived in an age wherein every man (as it is Salomons observation,) hath proclaimed his own goodness and Saintship, and that to a separation, in the language of the Prophet, Isa. 65.5. Stand by thy self, come not neer to me; for I am holter then thou. Where­in we have spoken the language of Canaan, and invited spectators to come and see my zeal and my Saintship.

'Twould not be amisse to detain you a while upon this particle, H [...]s, his Saints, and so represent to your con­sideration two sorts of Saints, Gods and Mammons. The distinction is warrantable, seeing our Blessed Savi­our hath assured us, and our experience of our selves and others witnesseth, that there are two such objects of our hopes, aimes and worship, God and Mammon. Mat. 6.24.

1 HIS SAINTS, viz. Gods, wherein I shall not speak, of the grace that constitutes and distinguisheth them, nor of the priviledges belonging to them, no nor of all the duties incumbent on them, or their practice in them; but propound some few [...], or characteristicks whereby we may discern them better then old Eli did Hannah, and find them in our disturbed streets at noon day without the help of Diogenes his lanthorn.

1 We shall find them in the Temple, or at Shilo with Hanna, frequenters of the publique worship and service of God, not separating into corners, for I know not what niceties: Heb. 10.15. Not forsaking the assembling of them­selves together as the manner of some is, and hath and will be in all ages, where they have not only a Cephas or an Apollo, but a Doctrine also of their own. But as for Gods Saints, they are men after Davids heart, as he after Gods, Psal. 84. How amiable are thy Tabernacles, O Lord of Hosts! My soul longeth, yea even fainteth for the Courts [Page 5]of the Lord: my heart and my flesh cryeth out for the living God. Where the devout Psalmist envies the habitation of the Sparrow, or every little bird that builds her nest nigh the Altars of God. And being ravished with the happinesse of those that dwell in Gods house, pronoun­ceth a blessing on them, ver. 4. well knowing that our publique devotions and combined strength in the As­semblies of Gods Saints, are our best security: ver. 5. Blessed is the man whose strength is in thee.

2 2. His Saints are faithfull with God in the worst of times, not as those Hereticall Gnosticks, now Christi­ans then Jews, as the scene of affairs alters. Till I die I will not remove my integrity, Job 27.5. No, Job would not let that go, his heart should not reproach him, v. 6. though his enemies did.

3 The SAINTS of God, they are not obstinate to sa­crifice the peace of a nation, rather then their own hu­mors or interest should not be satisfied: They are con­tented to sit down under the worst of governments for a season, rather then to have none at all: but men of unbridled lusts are not content with those of their own making, but children-like they make houses of dirt, which when they have done they spurn them down again. Our Blessed Saviour hath taught us by his exam­ple as well as by his precept, to give Caesar his due, and 'tis well when we can, when right takes place. And cer­tainly it is highly warrantable to follow a multitude to do good. As our case stands, every good man can say fiat justitia, let justice take place, though the Coelum and hap­pinesse of his private concernes should lie in the dust.

4 His SAINTS [...] are mercifull, and charitable, ready to do good, think no evil to any, and forget all done to themselves. And this note of being mercifull is the pro­per [Page 6]and Grammaticall notion of the Word. So [...] a Saint, or a mercifull man, is by the LXX translated [...], Dr. Ham. in Psal. pious and holy, though that doth not fully amount to the Hebrew signification, as a learned Glossarie of our own observes, but I conceive that it may be farther ex­plained by [...] and [...], one that hath bowels of compassion and affection, not onely to his nearer re­lations, or the household of his Bloud and Faith, but to mankind, and the whole creation is akin to him, he is mercifull as his heavenly Father is mercifull, [...], whose off-spring we all are, as the Apostle taught us out of Aratus, Acts 17. and as it follows in his author,

God being mercifull and gentle to mankind, shews them a right path: so his saints by their charitable endeavours would direct others, yea their enemies, into the ways of peace.

Thus I have briefly given you these four marks, and but these four of His saints, viz. Gods: because I would desire you to cast your eye upon the reall devotion and integrity, obedience and charity, of your fellow sub­jects and christians: So I cannot longer deteine you on this subject; but passe more breifly to examine Mam­mons, or the Worlds Saints.

1 As they have a Saintship of their own, so they have assemblies and a gospell of their own. The Apostle hath bestowed on them a [...], 2 Tim. 3. A place of Scripture that will ever stand upon record against them. They zealously cry, The Temple, the Temple of the Lord, but indeed it is the [...], the great goddesse of lucre with the silversmiths of [Page 7] Diana: and rather then they will fail of this they will wrest the Scriptures, 2 Pet. 3.16. [...], torture and vex them as the Alchymists do their mineralls to get gold, wrest them though it be to their own and their coun­tries damnation and ruine. Who trembles not to think that they from Scriptures should find a Patent from Heaven to subvert all governments, to bind Princes in fetters of iron, that they themselves might wear chains of gold? Who is not astonished to consider to what height of licentiousnesse, jusque datum sceleri, some men were arrived at, that they deemed it lawfull to cut any mans throat that was not of their own conceptions, being as cruell and inhumane as that poeticall Gyant, who laid all travellers he met withall upon his iron bed, if their stature were longer then it, he cut off the over­plus; if shorter, by torture he equalled them to his rule. I call the laws of nature to judge of what spirit these men were of. Had these insolencies by Gods just judg­ments upon a sinfull nation longer continued, Non hospes ab hospite tutus; our Innes might have been our graves: and were we travelling the high-way, we needed to have a spirit of discerning, & a second sight to know whether he that encountered us were a Jew or a Samaritan, or at least we needed to follow Plato's direction to his Schollars, [...], to enquire before hand of what principles and what Church the man was with whom we were to converse.

I thought once to have propounded some distinct characters of such nominall Saints, together with their [...], methods and designes of deceipt to cheat the World into a good esteem of them, that from hence I might take a fuller advantage to incite you to the duty of the day, God having silenc'd almost [Page 8]in darknesse the professors of this Saintship; and with­all to have taught you from the mouth of our blessed Saviour, how to beware of Wolves in Sheeps clothing, should they again come amongst us: but I shall shut up this part by minding you of two things.

1 Mark them that, under pretences of Religion and vi­zards of Saintship, shall cause divisions amongst you. I am the bolder to presse it, because it is the Apostles admo­nition, Rom. 16.17, 18. and much concerns us at this time. Mark them, and look well to them, who cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such, serve not the Lord Jesus Christ, but their own belly; and by good words, and fair speeches, deceive the hearts of the simple. [...] marke them, who do [...], are busie bodies in other mens matters, and are ready to set the mark of the Beast upon every thing that disgusts them, who whilst they cry up the Kingdom of the Lord Jesus Christ, to the disturbance of the King­doms of the Earth, do indeed mind but Earthly things, and serve not Christ but their own interests and Bellies; and though their speech may be as fair and smooth as Jacobs, yet their hands are as rough and hairy as Esau's. These are none of His, viz. Gods Saints.

2 Mark them that are the peaceable in the Land, (an Argument it was once, that a Heathen King alleadged to infranchize strangers, Gen. 34.21.) who are Gods Saints, and not the Saints of the time, who will rather suffer wrong for Conscience sake, then do it to your, or the Nations disquiet and disturbance. Let those men that have long prayed for the peace of our Jerusa­lem, enjoy it, by the blessing of God upon your Coun­sells; that as God hath kept their feet from falling, so [Page 9]you would keep the foot of pride from their dwellings. which brings me to the second part of this division,

Quomodo servantur, how the Saints are kept, and 'tis servabit pedes, he will keep their feet: And that either Li­terally or Mystically.

1. Literally: The Devil did not mis-represent the Quomodo, and manner of Gods protection, when he tempted our Saviour, Mat. 4.6. He shall give his Angels charge over thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. For God doth protect us in our going forth and coming in, and we are to pray for it; but he tempted our Saviour to put himself out of Gods protection: for the Promise reach­eth onely to our wayes, Psal. 91.11. which the Devil de industriâ conceal'd, a trick that all Heretiques have learned from the Father of lies, to mince and mangle Scripturall truths. Now our wayes are not to throw our selves down from the pinnacles of a Temple, or the bat­tlements of a Turret, to try whether an Angel will take us by the arm, and set us gently down. true then it is ad literam, That God doth keep the feet of his Saints, That he doth protect and uphold them as to an out­ward condition: which Saints of old have experienced and recorded in Scripture; but we cannot lay down the Quatenus, to what measure, and to what degree. Onely know this, That God is as good, and his promises as true, when Job's feet are in the stocks, as when Davids are set upon a rock. Which I therefore mention, because some of us possibly have been ready to question Gods servabit pedes Sanctorum, when we have seen them faln by the hands of violence in our streets.

2. Mystically, or Allegorically, and so we may un­derstand by the feet of the Saints, their souls affections [Page 10]for God, their ardent desires towards him, their resolu­tions to walk in the way of his commandments: Aust. For Deum adimus animo, non vehiculo: They are inward af­fections, raised and blown up by the Almighty's inspi­ration, that carry the Spouse as in the Chariots of Am­minadab to the Shulamite and Bride-groom of her soul, Cant. 6.12. And here God hath indispensably bound himself, that they that truly seek him, shall as truly find him, Mat. 7.7.

Reasons for Gods thus keeping the feet of his Saints.

1. Because he will magnifie the power of his grace: That when we are weak, we shall become strong; and when we think our selves to be strong, he will let us know our own weaknesse. Sperabam aliquando in virtute mea, quae tamen non erat virtus, saith S. Aug. I once put confidence in my own strength, which, when I had oc­casion to use it, I found to be none at all. Dicebam enim, Hoc faciam, illud perficiam, & tamen nec hoc nec illud fa­tiebam, I said I would doe this, and I would doe that, and I plainly saw that of my own strength I could do nothing. And of this the good Father makes frequent com­plaints in his Soliloquies. 'Tis our duty with the Apo­stle to have recourse to that God whose grace is suffici­ent for us.

2. He will keep their feet, because the wicked push at them: Psal. 86.14. O God, the proud are risen against me, and the assemblies of violent men have sought after my soul, and have not set thee before them. Wherefore v. 16. the Psalmist puts up this petition, Give thy strength un­to thy servant. And God did help and comfort him to the shame of his enemies, v. 17.

3. Because the prosperity of the wicked makes their seet almost to slip. Psal. 73.2, 3. But as for me my feet [Page 11]were almost gone, my steps had well-night slipt. For I was envious at the foolish, when I saw the prosperity of the wic­ked. No wonder then if Heathens so oft put the Que­stion, Cur bona malis? Why wicked men were oft se prosperous? when as David could not resolve it him­self, till he had gone unto the Sanctuary of God, ver. 17.

The onely improvement of this Point shall be this:

Doth God keep the feet of his Saints? Then let them keep them for God, let them look to it that their feet be ever shod with the preparation of the Gospel of peace, Eph. 6.15. that they be not insnared with the traps and pit­falls of factious and schismaticall Religion-makers, that would molest the peace of the Gospel and their Country. I will onely super-add a passage out of St. Gre­gory, Duo sunt animae pedes; fortitudo & humilitas; The soul hath two feet, Resolution, and Humility: By the one good men dare attempt; by the other they are not haughty when successefull. I leave you to judge, whether such are not his feet, upon which the tota moles, the whole fa­brique of our hopes, under God, hath been raised. Deus servet.

3. Ipse servabit, He will keep the feet of his Saints.

1. He will keep them, who is [...] Gen. 17.1. who is a God all-sufficient, and so is able to keep them.

2. He will keep them, who is a God keeping covenant with his people, and so is Deus verax, a God faithfull and true, so we should hold fast the profession of our faith without wavering, for he is faithfull that promised, Heb. 10.23. The profession of our faith, 'tis [...], that we should confesse the same hope, and be confirmed in it.

3. He will keep them who hath, and will in all ages [Page 12]of the world keep up a visible Church, and so is Deus misericors, a mercifull God, that hath found an ark for Noah in the floud, that hath kept Israel in Aegypt, and that hath caves and wildernesses for his Prophets and Saints, and reserves thousands of knees, that shall not bow to Baal.

Thus far of Gods mercy in the first division of the Text.

2. Gods justice. But the wicked shall be silent in dark­ness, the LXX. [...], The Lord will weaken his adversary, that is, God will set himself against every proud sinner, that sets himself against his Maker.

1. Then, the wicked, the [...], not ordinarie sin­ners, not the bare [...]. God is not extreame to marke every thing that we doe amisse: nor are all sins of the same tincture, and alloy; there are frailties, and there are presumptions; there are peccata minuentia gratiam, and peccata vastantia conscientiam, Some sins weaken our graces, others make inrodes upon our conscien­ces. There is the [...] 1 Joh. 3.8. the habituall and presumptuous sinner, and he is [...] of the Devil, hath taken his presse-monie, and fights un­der his banners. For though every sin may be said to be of the Devill, who first brought forth that monster into the world, yet not every sinner: for the just man falleth seven times, Prov. 24.16. that is, in many things we offend all, Jam. 3.2. Even the [...] he just man, that in Scripture is opposed to the [...] the wicked, hath his difailances, and yet is not out of the favour of God. True, every sin is Grammatically [...], that is, an aber­ration from the scope: but as that archer is not somuch to be blamed that hits not the marke, as he that purpose­ly [Page 13]shootes at rovers, so every sinner that falls short of the observation of Gods Law, is not so culpable as he that casts it behind his back.

So then the [...] the wicked in the Text, are not simply sinners, but they are the [...], or as the LXX. here [...], such sinners as oft in this life bring down fearfull judgments, upon their heads, God being obliged sometimes, and in some cases, to vin­dicate the honour of his justice upon the stage of the world, that such sinners should go before hand to judg­ment, as well as others follow after, 1 Tim. 5.24.

Lets make a brief enquirie in some few things, what sort of men these are, and

1. They are Despisers of Gods word, Impii trans­gressores [...] verbi sui, Chald wicked transgressors of his word. and this may carry a double sense. 1. Either non utuntur, or 2. abutuntur: either they doe notuse, or they do abuse Gods word.

1. Non utuntur, They mind not whether God hath a Law in the world to direct them or no. They are a Law to themselves indeed, but 'tis, ‘—Deus est mihi dira cupido.’ And those indeed are the [...] and the [...], that own no lawgiver and no law, but what their own ambitious or revengfull lusts suggest unto them.

2. Abutuntur, They are abusers of Gods word. And these wicked men are more dangerous and pernicious then the other: for Atheism is scorned and derided by the greatest part of mankind, and is never like to gain any number of Proselytes. The Devill had more cun­ning then to say, Dominus non dixit, the Lord hath not said. But when they come to search the Scriptures, think­ing [Page 14]that in them they shall find a place fit for their turn to palliate their wickednesse: when they say to us, Come, let us come to enquire of the Lord to shed bloud, These, as the serpent seduced Eve, may more likely find out, not ill meaning, but not well-instructed complices.

2. These wicked are either the broachers or the sup­porters of Schismes and Heresies. And if these are not sinners of the first rank and classis, I know not why the Holy Ghost hath so often affixed this title on Jeroboam, Jeroboam the son of Nebat, who made Israel to sin, who at one time had made a rent both in Church and State, which for ever was perpetuated against the house of David, and against the house of God. If that be true, the faith and martyrdome of dead Abel yet speaketh, Heb. 11.4. may we not say, that those that have led the van for Schisme, Heresie and Rebellion, still sin being in their graves, and the mischiefs that they have left behind them, adde some weight to their confusion. Aeneas might have spared the life of his vanquish'd foe, had he not espyed about him the trophie of his friends bloud, but then

There are men whose lifes have not been morally de­bauched, that have greater sins to account for; the sins of their parties.

3. They are the sacrilegious persons, who rob God, but much more wicked, when they dare ask God wherein they have robbed him? Mal. 3.8. and most of all, when they dare plead, that the Gospell hath dis­charged the sin, which the light of nature detected. Callistratus in Aristotle accused Melampus [...], [Page 15] that he had defrauded the work-men of the temple of three farthings. Rhet. l. 1. 6. 14. It will become you to judge of a large proportion. The Phi­losopher reckons this sin of sacriledge amongst the [...], the greater sorts of injuries, and they are such that proceed [...], from the greater injurie: Will a man rob God? yet you have robbed me. So that in this case the lesser are the greater. He that is so bold to take away a few things dedicated to a Holy use, is more injurious then he that trespasseth upon his Neighbour in greater. And though God doth not send a Court of Angells to arraign and condemn us for this sin, as we have our Common Pleas for common injuries betwixt man and man, yet our consciences do, or should condemn us: and 'tis an observation of a learned Anti­quarie of our own, that God hath strangely witnessed from heaven against sacriledge, the estates gotten by it proving so vertiginous, that it was the advise of an Ho­norable Father to his Son, to look well, that if he pur­chased Lands, the Church layed no claim to them. I'le conclude this. To give God his due, is not more your duty, then your interest.

4. These wicked are bitter, and sworn enemies against the Ministers of God, that serve at his Altar. When God had a sharp controversie with Israel, Hos. 4.1. be­cause there was no mercy, nor truth, nor knowledge of God in the land, for v. 2. by swearing, and by lying, and killing, and stealing, and committing adultery (so the Pro­phet by this particle amplified their sins) they brake forth, and bloud touched bloud, therefore v. 3. God de­nounced fearfull woes against them, but v. 4. seemes to let fall the controversie, Let no man strive, nor reprove an other. Let them go on still, why? what sinners are [Page 16]these that they should thus be delivered up to them­selves, and to a reprobate mind? why? They are such as they that strive with the Priest, as if here were the consummatum est, and accomplishment of all wicked­nesse, nec quò progrediatur habet. How near we were come to this, to the infamie of the Protestant Religi­on, I leave our Pulpits to witnesse.

Thus far now I have found out those [...] wicked men, whom I may say in some manner and measure God hath.

I shall forbear to trace them farther: for it would be more injurious to you then me, to mention all their broad, though crooked paths, wherein they have walk­ed with proud wrath both against God, and their Neighbour.

Neither shall I now subjoyn any distinct inferences to what I have already spoken, save onely that I will crave leave to reminde you of their first character, that they are Transgressors of Gods word, as we all have been.

1. For their Non utuntur, their not using Gods word.

Ʋse. Ever aske counsel at the Oracles of Gods word. certainly they are as sufficient for the Salvation, that is, the well-being, of the Naturall, as of the Spirituall man. The one with Commandment, had it been duly taught and effectually understood, would have kept us from most of those miseries that have befallen us. 'Tis the unhappinesse of this Age, that the Urim and Thummim we have enquired at, hath been our own passion and ambition. I need not quote Aristotle, to tell you that [...], that the safety of a Common-wealth consists in its Lawes. Every Proletarian, that is a subject, and workes to eat, knowes so much, That since we lost our Lawes, our Babylonish [Page 17]commonwealth was but a private weal, and a common woe. But if we study the laws of God more, we shall have lesse use of the laws of the Realme: for which I refer you to 1 Tim. 1.9, 10.

2. For their abutuntur, their abusing Gods word.

An use of severe reprehension to those that interpret Gods word and will by his Providence, which seemes to have been their sin, on whom the Prophet pronounceth a woe Isa 5.20. that call evil, good, and good, evil; that put darkness for light, and light for darknesse; that put bitter for sweet, and sweet for bitter. Like the Come­dians buffoone, Ait? aio, negat? nego, that have their yeas or nays for every scene, that never think that God is in good earnest with them by the imposition of any Law. For if he were, then as it is v. 19. Let him make speed, and hasten his work, that we may see it: and let the counsell of the holy one of Israel draw nigh, and come, that we may know it. If God be so holy, and this written Law be his will, let him descend to us in lightnings and thunderings to defend it, as he did to promulgate it. But if things run smoothly on, and we take off Apollos golden cloak, and Aesculapius's golden beard, and have a fair gale with our plunder, then, Ecce quàm faustum navigium Dii sacrilegis praestant: we have found a prophesie out of Scripture that it should be so. No! No! God sayes, Currat Naturae Lex, Let the Law of Nature take its course. His sun shines upon the just, and upon the unjust. But as for man, he hath shewen thee, O man, what is good, and what is required of thee, Micah 6.8. 'Tis mans frailty, and it hath been ours, that

for [...], we shift our reason, and Religion too [Page 18]with the weather-cock, we spread our sails to every wind that blows, though it come from the Lapland windsellers.

Thus far now I have detained you on the subject of this division in the Text, The wicked.

2. Their doom, conticescent, they shall be silent, that is, such [...], that have transgressed all Laws Divine and Humane, that have acted with a seared conscience, and a high hand, that have walked upon the precipices of tyrannie, violence, and oppression, shall fall from them, and then, conticescent, they shall be silent.

1. They shall be ashamed of what they have done, and shall find no arguments to defend themselves, they have nothing to plead: for iniquity shall stop its mouth. When Christ questioned the negligent and unworthy guest, Mat. 22.12. its said, that he was speechlesse. A good conscience hath an answer, 1 Pet. 3.21. but an evil one is silent before God and Man.

2. They shall be amazed at the judgments of God, who hath over taken and ensnared them in their own doings. they thought never to have been plagued like other men; Psal. 73.5. Therefore pride compassed them about as a chain, and violence covered them as a garment, v. 6. but now as in a moment they are stripped of their ornaments, and their chains of pride are converted into shackles of iron. They thought Sampson-like to have gone out as at other times, but their strength was de­parted. Therefore,

3. They shall sit down, and not move hand or foot. The Sun is said in the Hebrew to be silent, when it stood still, Josh. 10.12. they shall be onely spectators on that stage wherein they have been actors. These men of might shall not be able to find their hands, when God finds them out. Psal. 76.5. At thy rebuke, O God of [Page 19]Jacob, both the chariot and horse are cast into a dead sleep, v. 6.

4. They shall be inforced to be at the disposall of Almighty God, they shall be in silence, that is, with subjection, 1 Tim. 2.11. so Pharaoh and his courtiers were content to let Israel goe, when they could no longer detaine them. As a ravenous Lion falling into a flock, and snatching thence a kid, is eagerly pursued by the country swaines with speares and hounds, and being overtaken is enforced to leave his prey and his courage behind him, though not his stomach.

Thus much for the 2. member of this division, con­ticescent, they shall be silent, thats their doom.

3. In tenebris, in darknesse.

1. Darkness is defined to be a privation of light: so now those, as they thought, smiling providences, and the light of Gods countenance are departed from them and withdrawn. they thought themselves to be the Is­raelites, that must needs have the cloud by day, and the pillar of fire by night to direct them; they thought that prosperity should have for ever spread its wings over their tabernacles, & that they had chained victory to their scabbards; but now they are swallowed up in night and horror. Their lamps are put out in obscure darknesse, Prov. 20.20.

2. In stead of the Sun-shine of successe, which at best is but the Turkish Moon-light, an argument not fit for a heathen to alleadge, they are now benighted in the shadows of darkness and misery.

Now I have done with the 2. division of the Text, viz. Gods justice upon the wicked. I shall onely minde you of 2. things.

1. That there are certain staid, and indispensable rules [Page 20]of righteousness and truth, which God hath naturally implanted upon the Consciences of all men, which whosoever transgress do not onely sin against God, but against themselves too, and the reason of their own be­ing, sin against their own souls. To trace this truth in our civil converse with men, wherein it is most legible, nothing can keep up the society of Mankind but Ju­stice, [...], Right is an uni­versall good, which our Blessed Saviour represented in that Golden Rule, Whatsoever you would that men should do unto you, do that also unto them. I presse this, because 'tis in this that we have most offended. If a Roman Em­perour would not condemn a Malefactor before he had rehearsed the Greek Alphabet, what shall we say of them that have condemned Nations to slavery without Laws or letters? Is there no such thing as truth? hath it no other rule but our own will? I have heard of a Robber upon the Pyrenean mountains, that having made seizure of many packs of Linnen, the bereaved Mer­chants became his supplicants for some restauration: he replyed, that he was no Robber but a Soveraign Prince, that he would buy the Cloath, and asked the price: 'twas so much the Ell, or the Yard, the money was laid down, but when the Cloath came to be meted out, the Soveraign Robber would take the choice of his own measure, 'twas his Pike. Even the worst of men have some sentiments of Justice, but it must be modelled into such a frame as will serve their own designes, that by the mockeries of Law they might somewhat appease their own Consciences, and blind the vulgar.

2. As the violences of these Laws of Nature are in their own nature vile and abominable, so the God of [Page 21]Nature, whoist he common Saviour of his Creation, will not suffer these violences to go unpunished: there is as verily a reward of Justice upon the Wicked, as there is a reward of Mercy unto the Righteous; that as God will inlighten the darknesse and affliction of his Saints, so he will cause the sun of the Wickeds prosperity and triumph to set in obscurity. Ile shut this up, Psal. 31.23. O love the Lord all ye his Saints, for he preserveth the faithfull, and plentifully rewardeth the proud doer.

I have now represented unto you Gods Mercy, Gods Justice to his Saints, to the Wicked, I come now to the

3. Division, for by strength no man shall prevaile. And this is (as before) ratio utriusque, the Reason of both, for by strength

• of Piety
• of Policy
• of Power

no man shall prevail.

1. Not by strength of Piety. True, a good man is as a precious Jewell in Gods sight, but he must not still expect to be worne upon Gods right hand, sometimes he must be laid aside, The righteous perish, and no man layeth it to heart, Isa. 57.1. but God doth; for his fa­vour is as much upon Job on the dunghill, as when he sets a Prince in the gates: for he doth not intaile out­ward mercies in this life to his Saints, for these Rea­sons.

1. To let us know we can challenge nothing at his hands by way of merit. Our Goodness and our Godli­nesse extend not to him: If thou art righteous, what givest thou him, or what receiveth he of thine hand? Job 35.7.

2. To prove and try us, whether we will be as duti­full [Page 22]Children when his rod corrects us, as when his staffe supports us? The Devil told God to his face when he questioned him of his servant Jobs integrity and up­rightness, Doth Job serve God for nought? many may improve mercies better then the Israelites did, when they had Quailes and Manna, may be thankfull and ho­ly, but God will try their Faith, as he did Abrahams, and exercise their patience as he did Jobs. Sometimes the Church is universally oppressed, whereby God makes tryall whether she will be faithfull to the death, Rev. 2. 'Tis not by bread alone that she must live, some­times she must fast and pray.

3. When the Lord doth send outward mercies, as vi­ctory over the enemies of our peace, and when we are upon the borders and confines of our Canaan and settle­ment, we should mind our selves of this, as Moses minded Israel, 'Tis not for our righteousnesse, or for the uprightnesse of our hearts, Deut. 9.5. It may be for the oppression of our enemies, which hath swallowed up the heritage both of God and Man, or their hypocrisie, which is become so odious, that the Gospell it self seemed to be questioned.

2. Not by strength of Policy. Wisdome is a defence, saith Solomon, but a weak one unless Gods wisdome ani­mate and inspire it. He hath established the world by Wis­dome, Jer. 10.12. Man shall not: he shall find but a broken reed that leanes upon his own understanding. God hath de facto blasted the counsells of the greatest Politicians. Achithophell was the renounedst statesman of his age, and master of the craft, (for he had his extem­porary prayers as Dr. Hammond [...] tells us from the Jewish Antiquity.) We all know his end. We have lived in an age where some of us have scarce gone to [Page 23]bed without a new government in our heads. What have we gained by it, but the longer banishment of our own peace and our Lawfull Soveraign, whom his subjects can charge with no other guilt then this, his own unhappi­nesse: which I think I may safely say was continued not so much for his as for our sakes. We have lately seen many practical Paradoxes, that is, many things fall out beyond expectation. Give me leave to pro­pound two.

1. That honesty and plain dealing is the best Poli­cy. When Christ bid us be as wise as serpents so as to be as innocent as doves, he sufficiently furnished us with a Rule of living happily: the reading of Machiavell to a stateman being of no more use then the doctrine of Fallacies to a Sophister, onely to detect them. so we may be as Angels of God to distinguish between good and evil; for besides that plain dealing hath that God to protect it, the habitation of whose throne is Righte­ousnesse, it morally conduceth to a happy life, and hath these two advantages.

1. It gaines us a reputation in the esteem of all men, both good and bad: and he shall easily be trusted of whom all men say he may. That he is Cicero's honest man quicum in tenebris mices, one that walketh uprightly, and worketh righteousness, and speaketh truth in his heart, Psal. 15.2.

2. Plain dealing combined with those characteristi­call duties of a Christian, of doing good for evil, re­turning Blessing for Cursing, doth even reconcile our enemies to us. So when a mans ways please the Lord, he maketh even his enemies to be at peace with him, Prov. 16.7. yea they themselves will be. But without this Dove­like innocencie all those subtle and serpentine intrea­gues [Page 24]in which we ingage our selves will not at all availe us.

2. The second Paradexe. 'Tis the most difficult and hazardous adventure to passe the bounds of Justice and Righteousness. Ci­cero's is, omnes stultos insanire, That all fools are mad­men. I need not change his words if you will call those fools, whom the Holy Ghost frequently doth in Scrip­ture, such that have not the fear of God before their eyes: for, besides that wickedness brings a curse with it, so it is detested by all men, though the most men practice it. He that hath broken his trust and faith, is as a sea-mark, or a crosse upon an infected house, none will come nigh him: and if he hath power to prosecute his enterpriz'd villanies, he must necessarily plunge him­self into more and greater difficulties. Those whom ambition and covetousnesse have engaged to enter upon their neighbours field, must erect Naboth's Scaf­fold to shed his bloud, Lycoph [...]. [...], The support of Wickedness is Wickedness: but the root being not wa­tered with the dew of Heaven, and having the curse of God and Man, the flower must needs sade. So by strength of Policy that's irregular, no man shall prevail. I conclude this with Hosea 14.9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them but the Transgressours, the [...], that prevaricate with God and Man, shall fall therein: that is, their ignorance of, and their prejudice against the measures of true wisdome and prudence, is the stone of stumbling, and the rock of offence wherein most men, and the greatest States-men have stumbled, and still will.

3. Not by strength of Power. God will not suffer [Page 25]his creature to set up for himself. [...], 1 Pet. 5.5. God sets himself in battle array against the proud. Talk no more so exceeding proudly, v. 3. but seeing they have talked and acted proudly, The bowes of the mighty are broken, v. 4. They forgat God who gave them strength to draw them.

He is the Lord of Hosts. Heaven and Earth are his Militia, but he will not give his glory to them: for the axe must not boast it self against him that heweth there­with, nor the staffe lift up it self as if it were no wood. God to let us know how vain a thing Power is, gives us oft ocular demonstrations, calls for things that are not to destroy things that are.

So by strength either of

• Piety
• Policy or
• Power

no man shall prevail.

God will ever reserve to himself the prerogative of changing times and seasons; for he removeth Kings, The Corollaryand he setteth up Kings, Dan. 2.21. All the Kingdomes of the earth are his, and they must know that he is their on­ly Lord, Isa. 37.20. All hold in Capite from him. States and Princes are but Tenants at will: Wherefore let not the strong man glory in his strength. A pebble stone kills a Goliah. The Chaldee here, a Gyant shall not prevail. Let not the wise man glory in his wisedome, Jer. 9.29. for the foolishnesse of God is wiser then men, 1 Cor 1.25. And let a man put his Piety and his Godlinesse into the scale, it is nothing.

God will set the supreme moderator, and dispense the favours of this lower World, without giving us an ac­count of them. Eccles. 9.11. I returned and saw under [Page 26]the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. that no flesh might have whereof to glory in his sight; that not a Gracious man, not a Morall man, much lesse a wicked man should say, he shall prevail.

Having now surveyed the Text with as much brevity as I could, and promis'd; let's now come neerer to our selves and the duty of the day. In the Text we have had Gods mercy and justice represented unto us. 1. It must be our duty to give him the glory of both. 2. It must be our care and wisedome to keep off judgments, and to secure mercies; for let us not flatter our selves, by strength no man shall prevail.

1. Let us give unto God the glory due to his judg­ments. My son give I pray the glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me, Josh. 7.19. said Joshua to Achan.

1. Then let's not stifle our consciences, nor say we were not the authors of this misery and those mischiefs that have befallen our Nations, but we must attribute them to such and such a party or faction of menamongst us; Let me tell you in Nathans plainnesse, we all have been the men, all of us have been the Achan's and the disturbers of the campe of our Israel. Nehemiah made a solemne and ingenuous confession, chap. 9.34, 35. Neither have our Kings, our Princes, our Priests, or our Fathers kept thy Law, nor harkened unto thy Command­ments, and thy Testimonies wherewith thou didst testifie against them. For they have not served thee in their King­dome, and in thy great goodnesse that thou gavest them. [Page 27]So if we will complaine that the crown is fallen from our heads, the woe was from hence, that we had sinned.

2. Lets confesse that we have digg'd a pit and we have fallen into it; We have broken the hedge and a Serpent hath bit us, Eccles. 10.8. We have broken the hedge of government. A serpent hath a two-forked tongue, and we have felt its sting, oppression in our gates, schismes and divided opinions amongst our selves.

2. Let us give unto God the glory of his mercies, and this is the proper duty of the day.

1. Then Benedicamus Domino; Let us blesse the Lord who hath delivered us from an universall toleration, or rather the sole cherishing of the various humours and phrenzies of our Religionists, which, if they had been longer fomented under an Anarchy, must needs have ended in that Mormo and bug-bear of Popery, which was so much dreaded, I know not whether without cause, but sure not without design. And we had al­most fought our selves into it; which was so legible by the eyes of wise men, that I remember a grave person seven years since gave this caveat to a neer relation of his, who had ingaged himself in the work of the Mini­stry, not to be over-forward in declaiming against Pope­ry, if he did intend to thrive in the world: Not that from hence I would allow their Church that honour, as if by the weight of its reason, or the demonstration of its truth, it could have won over our understandings, but would rather have ensnared our affections.

For it is the nature of man in all our publick addres­ses to our Maker to be affected with exteriour decen­cies, (wherein the Papist may be said to superabound [Page 28]even to a pompous gaudinesse) which heathens practiced though the object of their worship was idolatrous; and God, who best knows his own creature, solemnly en­joyned by a law to Israel, where their rites were sacra­ments, and their ceremonies mysteries. And though Christ cancelled their Types, yet by his Apostle he con­stituted decency and order in his Church, 1 Cor. 14.40. Where then weshall see God served without order, de­cency, and veneration, know that service cannot long subsist, unlesse there be some rare artifices of interest to buoy it up against a contrary faction; which I therefore mention, to let you know that they have not been the worst enemies of Popery that have most decry'd it. In a word, we have been building Babylon ever since we have sung those Poeans, she is fallen, she is fallen. And had Popery under this mask of toleration taken place, God had justly punished us for our venient Romani.

2. Blesse God who hath not removed the Candle­sticks of the Gospel, but hath kept the light in them, though glimmering, alive, amidst our various winds and weathers; even then, when our sinnes under his rod provoked him to his face.

3. Blesse God. Because we must needs blesse God: were we as blind, and as interested, as Pharaohs Magici­ans, yet we must needs say of this our deliverance, Sure­ly this is the finger of God. And the mercy is so stu­pendious, that we scarce believe what we now enjoy; for though we cannot say, God hath appeared amongst us, as a man of war, to gaine salvation for us by the sword, yet as the Lord of Hosts, he hath infatuated the policy, weakned the power, and silenced the pride of our Enemies; And all this by small, indeed by no meanes. It hath been said, Omne malum ab Aquilone, [Page 29]All evil comes from the North; But now Omne bonum, All good. And how little that All was, some of us here best know: so we may say, that God hath rescued a miserable nation from that corner of our earth, from whence he brought destruction upon a sinfull.

4. Blesse God, who hath called back his banished, and raised up the Tabernacle of David, that was fallen amongst us: and may he be our Solomon, who is our Davids son. A Prince that most lively resembled that Princely Prophet in his devotions and troubles.

I might here bring in the Chorus and Quire who are to blesse the Lord for his mercies.

1. The Nobility. That the Sun is restored, from whose influence their stars must shine.

2. The Commons. That the common Father of their country is coming home.

3. The Clergie and the Ministers of the Gospel. That they shall see the Defender of their Faith: And may it be their prayers and their faithfull endeavours [...], rightly to divide the word, and not [...], to divide the Church of God.

2. Let it be our care, as it is our duty, to keep off judgments, and to secure mercies.

1. To keep off judgments. And because the cry of profanenesse is said to be so great in the Kingdome, let's have a holy fear, and jealousie of our selves, lest, whilst now our feet touch the brinks of Jordan, and our Ca­naan is within ken, and before our eyes, God sends contrary orders, and commands us to march back again into the wildernesse of our former confusions.

Right Honourable, Doe your selves therefore, the Nation, and the Church of Christ that right, vigorous­ly, and effectually, by your practice, by your precepts, [Page 30]by your examples, and by your authority to discounte­nance & suppresse that spirit of profanenesse. True, vitia crunt donec homines: but when men glory in their shame, and are dissolute [...], 1 Pet. 4.5. to an excesse of riot, they are not the spots and blemishes of children, nor shall they be reckoned as the bare infirmi­ties of our natures, they are sins that God will punish. And of such I understand that of Solomon, Pro. 14.34. Righteousnesse exalteth a Nation, but sin is a reproach to any people, viz. such sinnes as openly reproach God and the profession of godlinesse. And the wise King pro­vides a remedy against it, v. 35. The Kings favour is to­wards a wise servant, but his wrath is against him that causeth shame. 'Twill be no disloyalty in you to prevent our Soveraignes zeal and piety in this, of which 'tis said he hath given sufficient evidence abroad in his Court, and taught his subjects, that 'tis [...], a piece of to­picall absurdity, to be drunk in the Dutch-mans terri­tories.

Let me therefore represent these considerations to your care and zeal.

1. There are various parties in the Nation, which if they do not cement, as 'tis a question whether they will or no, who knows but that God will reserve them to scourge the prevailing; if their mercies shall bear no better fruit then the bitter grapes of Gomorrah, open debaucheries to the shame of Religion.

2. Of these parties, as some would plead a right, others may be at present content with a toleration, yet all aime at supremacy, as wofull experience hath taught us: and seeing the great and effectuall door to obtain it, hath been some extraordinary profession, taking advan­tage of the looser lives of others, nothing can better [Page 31]counter mine them, then by powerfully suppressing pro­fanenesse, which is so much complained of, and so loud­ly decryed. Whether in respect to Gods glory, or any private design, as yet behind the curtains, the searcher of all hearts best knows.

3. I offer it to your consideration, whether one main reason of our subdivisions, and schismes, hath not sprung from the licentiousnesse of the [...], greater parties. And can you blame men for being sollicitous of their souls salvation in lesser assemblies? who possibly may come over to us, when we come over to God by a sober and Christian-like deportment.

4. I now especially lay this duty at your doors, be­cause, I will not say you, but others, have turned us out; neither do I see it so feasible to bring in the discipline of the Primitive Church, which I may say hath been lost some ages since, and become as useless to us as the armory of our ancients, and all that we can say is this, such men and such Christians were our forefathers: they who shall attempt to recover it jure postliminii, should first go, and understand that of Cicero to his brother concerning Cato, whose gravity and love to vertue was commended, but his rigid and hasty zeal was thus cen­sured by the Oratour, Cato optimè sentit, sed nocet reip. lequitur enim tanquam in rep. Platonis, & non tanquam in faece Romuli. The Roman Citizens were so far de­generated from the frugality and austere life of the first Founders of their City, that to compell them to it by a law, might prove to be of dangerous consequence to the Commonwealth. True it is, all true and disinte­ressed Christians, such as are not in love with their own conceptions, doe heartily wish for the Primitive purity and discipline, but we can only behold it, as the Univer­sity [Page 32]Student doth the Mariners Card, where our Eye, & our Compasse may trace such Rhumbs, & such Climates, wherein we never dare to expose our selves. However if your counsells shall bestow on us our keyes, may our prudence be such that we do not, as passionate Friars in a dark Cloyster, break them about each others heads. So much of this admonition.

2. Let it be your care to rebuke Bribery and Jnju­stice. Some have so represented God to us, as if he took no notice of any other sins then swearing and drunken­nesse. As for covetousnesse, which is idolatry, and the root and mother-sin of all evil, we cannot discry it, and it passeth incognito. The great qualifications of Je­thro's magistrates, Exod. 18.21. were not onely to be able men fit for their imployments, but they were to be men fearing God. And this their duty to God was to be evidenced by their duty to man in their callings, and discharge of their places; for they were to be [...] men of truth, that should judge righteous judgment betwixt man and man. And that this might farther appear, their hands were bound up from bribes: for they were to be men hating covetousnesse. For a gift blindeth the eyes of the wise, said the wisest of men. Let judgment therefore run down as waters, and righte­ousnesse as a mighty streame, Amos 5.24. Water is a free Element, and the streames thereof are not to be nar­rowed and conveyed by silver pipes under ground. Ba­nish that proverb from your courts of judicature, Shew me the man, and I will shew you the Law. Injustice, bri­bery and oppression, are sins that are decryed by the light of nature: and Homer, as I remember, ingraves the punishment of unjust ministers of State upon the armour of his Achilles. This I mention for the sub­jects [Page 33]sake. Discountenance flattery, and false accusati­on. These are sins that haunt the court of Princes: and I mention them for the Princes and for the subjects sake. The Prophet seems to complaine of this, Hosea 7.5. In the day of our King the Princes have made him sick with bottles of wine, he stretched out his hand with scorners; which was interpreted v. 3. They make the King glad with their wickednesse, and the Princes with their lyes. Flattery is as gratefull to most men, and most to men of authority, as bottles of new wine. 'Tis the [...], the over-officious bounty sometimes of our neerest acquaintance, which makes the Italian say, God deliver me from my friend.

As for false accusation, a clandestine reproaching our neighbour, 'tis the Court gunpowder that blows up men, and they see not who hurts them. A tale-bearer sepa­rateth cheif friends: and God in Israel enacted a law against such, Lev. 19.16. Lying lips do not become a Prince, saith Solomon, no nor lying ears. If a Ruler hark­ens to lyes, all his servants are wicked, Pro. 29.12. 'tis an incouragment to them. And if the Court-aire be thus infectious, we shall soon find the sad effects of it.

2. How to secure mercies.

1. Put a high and valuable esteeme upon the profes­sion and professors of godliness: 'tis a dear-bought truth, That they are not the fittest subjects in the Courts of Princes that seldome tread the thresholds of Gods san­ctuaries. They are not fit under-props to up [...]ld a government that need the support of every common hand in the streets. They in vaine shall cry up their alle­giance and fidelity to the Crown, that contribute a masse of debaucheries to its ruine and extirpation. Be ye therefore [...] truly puritans, not for faction [Page 34]but conscience sake: possesse your vessells in sanctifica­tion, in honour. Sanctify therefore the Lord your God in your hearts, and hallow his name in your lives, and incourage all that shall with Hannah frequent the place of Gods worship. Good men by their lives and exam­ples, by their prayers and devotions, do more strongly bear up the pillars of the earth, then the greatest Poli­ticians by their counsells. So by well doing ye shall be able to put to silence the ignorance and the faction of foolish and seditious men. For consider,

1. As reall godlinesse hath the promise of this life, aswell of the other to come, so God so far honours the shadow and counterfeit of it, Hypocrisie, that he oft bestows temporall mercies for a temporall profession, Verily I say unto you, they have their reward, Mat. 6.2. Jehu's false zeal had some, and Ahab's personated re­pentance, as it is judged, (though St. Augustine seems to be of another mind) screen'd off a judgment. The Jews have a Proverb, that just men uphold the World, 'tis Gods word, v. 30. If we honour him, he will honour us: for 'tis not sufficient for us to discountenance profane persons, those [...], as the LXX calls the sons of Ely, v. 12. wicked men, that are as infectious as the plague and pestilence in a Nation, because they are the sons of Belial, without God in the world, or [...] with­out any yoke or restraint upon them: but we must put a due and a venerable esteem upon the profession of Re­ligion. For consider,

2. That 'tis not a bare Scriptum est, a regular, and uniform way of worship, that gains Proselytes; there must be also a zeal in the professors thereof, and that cherished and encouraged by you in Authority. This is so necessary, and so behovefull to your interest, (not to [Page 35]name a higher) that it is well observed by a country-man of our own, That the Cardinalls owe their scarlets to the mortification and austerity of the poor Fryars. For there is a veneration due to the face of Religion,

That a grave, and severe person can quiet a multi­tude of mutinous Barbarians. And Princes too have not thought it below them to pay homage to con­verts, as they have passed by: such too hath been the state of Christendome, that travellers in the Evening acknowledged the mercies of the day to God in his Church, of which we still retaine so much that we gaze upon the structure, after we have seen our Host, but have forgot the Devotion, being scared by superstition, though we scarse understand the word, much lesse the thing; Let me not (I pray you) be misconceived, as if I thought the kingdome of heaven consisted in these things: for I can worship Christ with the wise men of the East, Mat. 2. whether it be in a stable or at Jerusa­lem. 'Tis the inward man that commends us unto God, who is to be worshipped in spirit and in truth, Joh. 8.24. that is, in hearty affections; but 'tis the outward man that commends us unto men; so our light is to shine be­fore them, that they might glorifie our father which is in heaven.

For let me tell you, that if we own and countenance a profession of godliness, and put a veneration upon it, we may in Gods due time win over those that are truly Christians, though blinded with smaller circumstances, that as yet they stand in their own light. Ile subjoyn this, Had there not been a neglect of Gods worship, a contempt of his word and commandments, that some [Page 36]acted the black Devill, because others did the white, the Throne of England could not have so easily fallen.

2. Let the Church enjoy such Ministers of the Go­spell as are worthy of double honour, and let it be given them, an honour of maintenance, and an honour of re­spect, that they may not be despicable. The Apostle enjoyns them to be Lovers of Hospitality. Tit. 1.8. which supposes a subsistance proportionable thereunto, otherwise he might have bid them fly without wings. As for the honour of Respect, its usually a concomi­tant of that of maintenance, and follows it in the worlds esteem as the shadow doth the substance. I therefore press you to render unto them this [...], a due and a comfortable subsistance. I adde further, that our Universities, which are your nurseries for Church and State, doe not want [...], but [...], not bodies, but purses; and they henceforwards shall be thrice best Be­nefactors that adde to their maintenance, not their number.

3. To secure mercies, let's labour and endeavour for a mutuall compliance. Charity is the bond and ligature of all perfection; Divine, Morall, Politicall, and Oeco­nomicall. 1 Cor. 12.21. The eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you. The Eye, viz. the Seers and Pa­stors of the Church, cannot say to the hand, viz. the Ci­vil Magistrate, that beareth the sword, either as a ter­ror to evil doers, or as a Minister of God for good, to those that are good, That there is no such need of him to defend us; nor the head, viz. the Prince, can say to the feet (if you please) his two Houses, That he hath no need of them. For the Glory of a Prince is his people, not for number only but affection. Upon these two [Page 37]Legs the Royal head must be supported, and may they never be as Nebuchadnezzar's, part clay, and part iron. If so, it must needs end in the ruine of the whole, which God forbid. And what I say of this may be understood of all societies whatsoever: for even the more feeble members are necessary, saies the Apostle. And those mem­bers of the body which we think to be lesse honourable, upon them we do bestow more abundant honour, v. 22, 23. For this the Philosopher saies, [...] The law of nature and of nati­ons provides for the most, much more therefore the law of Charity.

4. Let there be a tender regard had to tender consci­ences: 'tis the Kings desire, and every well-regulated Church will grant it. Philip. 3.15. Let as many as be perfect be thus minded, and if in any thing you be otherwise minded, God shall reveal even this unto you. The [...], the perfect Christians, such as have arrived to a growth and stature in Christ, are the head schollars of his school, and can bear with the imperfections of the [...], the babes in Christ, that have not attained to that mea­sure of knowledge: for as Pastors and Elders of the Church have this [...] and endowment freely be­stowed on them of God, 1 Cor. 2.12. that they are the [...], the comparers of spirituall things with spiri­tuall, v. 13. by the same rule they are the [...], the Distinguishers to know what is spirituall, and what not. So I doubt not to say but that they may easily distinguish betwixt what is conscience, and what is faction, they having not received the spirit of the word, v. 12. supposing them such that they have no other interest or design to carry on but that of their Re­deemer, and they that are otherwise, are not [...] [Page 38]fit to serve in the Lords vineyard.

5. To secure our mercies, let Authority be sacred a­mongst us. 'Twas once your Sacred Majesty, an offence to none but such as would make offences. 'Tis a fatal prognostique of the downfall of any Authority when it passeth into a by-word. Even the Kingdome of David tottered when he was made the song of Drunkards. And use hath obtained amongst us, not to mention the King without a God save him. Your Tenants address themselves to their Honourable and Worshipfull Land­lords. When Majesty falls, your Honours and your Wor­ships soon will.

6. To secure all our Mercies, as we have received the same Blessing, with our thanksgiving Hannah, the Bles­sing of a Son, and a Samuel, long prayed for, and at last bestowed on a sinfull and a distracted people; so let us follow her in her duty, Praesentemus Domino, Let us bring him to the house of the Lord, and his own, in peace, which God of his mercy grant.

When the sermon was ended, somewhat was spoken to this effect and purpose.

1. To the Honourable members of Parliament. 1. That that as God had made them to forget their troubles, so they would forget the injuries done to them: that as he had brought them together, and esta­blished them in peace, even then when there were sad pre­sages of a future disturbance, so they would be cautious how they did shed the bloud of war in the days of peace.

2. That as God had renovated their and our mercies, so they would be carefull how they did innovate them. The Prophets counsell did authorise me, Jer. 6.16. Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein; and ye shall find [Page 39]rest to your souls. His late Majesty said, if we take a watch asunder, and clense it, care must be had that in the putting of it together, the least pin be not left out: for otherwise it would be labour lost, and the watch would goe worse then before. The greatest honour that we can bestow upon his Martyred ashes, is to re­member and follow the counsell of a dead Prince, who when alive, was as unhapy as the Trojan Cassandra, who proposed timely preventions, and made so­lemn protestations of his integrity, and could not be believed.

2. I minded them of that Honourable personage, whose prudence and courage themselves had mentioned in their Declarations for this day, and therefore I thought it no flattery to say thus much of him. As for his pru­dence, I told them, that I thought the Serpent and the Dove did cohabit in his breast, if ever in any. As for his courage, I told them, that he had the souldiers noblest virtue, without their noblest vice; courage without am­bition: which the event abundantly witnessed, notwith­standing there wanted not solicitations, and those great ones, to the contrary. That I doubted not to say, he gave God the glory of all his mercies wrought by him. And as the present age is most sensible of them, so po­sterity would best judge of him.

3. To the souldiers, I said, that at last they had in­deed lighted upon their Good old cause, The King and Parliament, which, I hoped, they would maintaine, for which they were the hands of the Commonwealth, and not the heads to modell it; that when Christ taught them their duty to do violence to no man, severely re­strained them from publick injuries, by forbidding pri­vate. Doe violence to no man, much lesse to a State. [Page 40]That such of them as had, or should hence forward serve their King and their Country, should not distrust of re­ward and encouragement.

4. I bespoke the discontented of the Nation (if any were there present) and I rancked them into 2. sorts.

1. Such, that (I might say with reverence) God could not please, either with fair or foul weather, that did love always to fish in troubled waters, though they brought up a snake in stead of an eal, and such I left to themselves.

2. Of the second sort, that they might have private reasons of their own to be discontent, which I could not soon search out, or if I could, I had not time to enume­rate. That God made not the world for any single part of his creation; that the Sun did not shine only in any one sphere; that even contrary elements concurred in their assistance to the Universe, that we must not be angry with the Moon because of her spots; that perfection in this life must not be expected even for this life. In a word, that they must needs confesse the calamities of a Civill war: wherefore I remembred them of Gods own counsell to Job, that there being no contending against the Leviathan of a lawfull power, but at first or last it would swallow them up, they should take this Me­mento, Job 41.8. Lay thine hand upon him, remember the battle, do no more.