The JUST MAN'S FUNERAL. Lately delivered in a Sermon at CHELSEY, before several Persons of Honour and Worship. By THOMAS FULLER. depiction of a crown Printed by WILLIAM BENTLEY, for John Williams at the Crown in S. Paul's Churchyard. 1649. The JUST MAN'S FUNERAL. ECCLES. 7. vers. 15. All things have I seen in the days of my vanity; there is a just man that perisheth in his righteousness; and there is a wicked man that prolongeth his life in his wickedness. THe World is a volume of God's works, which all good people ought studiously to peruse. Three sorts of men are too blame herein. First such as observe nothing at all; seeing, but neither marking nor minding the daily accidents that happen, with * Act. 18. 17. Gallio the secure deputy of Achaia, They care for none of these things. Secondly, Such as observe nothing observable. These may be said to weed the world; If any passage happeneth which deserveth to be forgotten their jet memories (only attracting straws and chaff unto them) registereth and retaineth them, fond fashions and foolish speeches is all that they charge on their account, and only empty cyphers swell the vote-books of their discoveries. Lastly, Such who make good observations, but no applications. With Mary they do not ponder things in their heart, but only brew them in their heads, and presently breathe them out of their mouth, having only a rational understanding thereof, (which renders them acceptable in company for their discourse) but never suffering them to sink into their souls, or make any effectual impression on their lives. But Solomon's observations were every way complete, he marked what happened, and well he might, who advantaged with matchless wealth might make matchless discoveries, and could afford to dig out important Truths with mattocks of gold and silver; what he marked was remarkable, and what was remarkable, he not only applied to the good of his private person, but endeavoured it might be propagated to all posterity in the words of my text, All things have I seen in the days of my vanity; there is a just man that perisheth in his righteousness; and there is a wicked man that prolongeth his life in his wickedness. In the handling of Solomon's observation herein, we will insist upon these four parts, to show, 1. That it is so. 2. Why it is so. 3. What abuses wicked men do make because it is so. 4. What uses good men should make because it is so. First that it is so; believe Solomon's eyes who professed that he saw it: But here it will be demanded, How came he to behold a righteous man? with what care and new eyesalve had he anointed his eyes to see that which his father David (having a more holy, though not so large a heart) could never discern? * Psal. 143. 2 Enter not into judgement with thy servants O Lord: for no flesh is righteous in thy sight. It is answered, Though such an one whose righteousness is Gods-justice-proof, never was, is, nor shall be in this life, (Christ alone excepted) being God and man) yet in a Gospel, or qualified sense, he is accounted righteous, who juxta propositum justè vivendi, is so intentionally, desiring and endeavouring after righteousness with all the might of his soul. Secondly, who is so comparatively, in reference to wicked men, appearing righteous in regard of those, who have no goodness at all in their hearts. Thirdly, righteous imputatively, having the righteousness of God in Christ imputed unto him. Lastly, Righteous inhesively, having many heavenly graces, and holy endowments, sincere, though not perfect, or evangelically perfect pro hoc statu, bestowed upon, and remaining within him. Such a righteous man as this, Solomon saw perishing in his righteousness. But in the second place it will be inquired, How could Solomon patiently behold a righteous man perish in his righteousness, and not rescue him out of the paws of oppression? Can he see it, and could he suffer it, and be only an idle spectator at so sad a tragedy? Did his hand sway the sceptre, and was his head invested with the crown, contentedly to look on so sorrowful a sight? Can he only as in the * case of the 1. Kings 3. harlots call for a sword to kill a child, and not call for it here to defend a righteous man? He that is not with us (saith our Saviour) is against us. If it hold in private persons, much more in public officers? They persecute who do not protect; destroy who do not defend; slay who do not save the righteous man, who have power and place to do it. It is answered in the first place; Solomon's observations were not all confined to his own country and kingdom; though staying at home in his person, his mind traveled into foreign parts, and in the neighbouring countries of Egypt, Edom, Syria, Assyria, etc. might behold the perishing of the righteous and long flourishing of the wicked. Secondly, his expression, I have seen, relates not only to his ocular but experimental discoveries. What Solomon got by the help of History, Study and perusal of Chronicles. He that was skilled in natural Philosophy from the Cedar to the Shrub, was (no doubt) well versed in all civil occurrences from the Prince to the Peasant, from Adam to the present age wherein he lived, so much as by any extant records could be collected. To set humane writers aside, the Scripture alone afforded him plentiful precedents herein. Open the Bible and we shall find (almost in the first leaf) just Abel perishing in his righteousness, and wicked Cain prolonging his life in his iniquity. To omit other instances, Solomon, by relation from his father, might sadly remember, how Abimelech the High priest perished in his righteousness with all the Priests, inhabitants of the city of Nob, whilst Saul who condemned, and Doeg who executed them flourished long in their iniquity. So much for the proof that it is so: Come we now to the reasons why it is so. These reasons are of a double nature, some fetched from nature, others from religion. For the present we insist only on the former, reserving the rest till we shall encounter the Atheists in the sequels of our discourse. First, Because good men, of all others, are most envied and maligned, having the fiercest adversaries to oppose them. With the most in the world it is quarrel enough to hate a good man, because he is a good man. S. Paul saith of himself, * Phil. 3. 14. I press towards the mark. And the same is the endeavour of every good man. Now as in a race the foremost man who is nearest the mark, is envied of all those which come after him, who commonly use all foul play towards him, (justling him on the side, seeking to trip up his heels; yea, sometimes thrusting him forward on the back, that so he might fall headlong by his own weight and their violence) so often cometh it to pass betwixt rivals in the race of honour and virtue. Ill-minded men perceiving themselves quite out stripped by some eminent person who hath got the speed of them, and despairing fairly to overtake Him, resolve foully to overturn Him, by all means possible contriving his destruction. Hence comes those many millions of devises and stratagems contrived for his ruin, endeavouring either to Divert him from his righteousness. or Destroy him in his righteousness. If the first takes no effect, and if his constancy appears such as without regreet he will persist in piety, leaving them no hope to bias him to base ends, then despairing to bow him from, they contrive to break him in his righteousness. Thus whilst he hath many enemies which conspire his destruction, seeking with power to suppress, or policy to supplant him. The wicked man on the other side, hath the generality of men (the most being bad as himself) to befriend him, a main cause of his prolonging himself successful in his wickedness. Secondly, Righteous men perish in their righteousness, because not so wary, and watchful to defend themselves in danger, being deaf to all jealousies and suspicions, over-confident of other men, measuring all others by the integrity of their own intentions. This makes them lie at an open guard, not fencing, and fortifying themselves against any sudden surprisal, but presuming, that deserving no hurt, none shall be done unto them. Thus Gedaliah, governor of the remnant of the Jews after the captivity, twice received he express intelligence of a conspiracy to kill him, yet was so far from giving credit, that he gave a sharp reproof to the first discoverer thereof. Yea, when Johanan the son of Kareah, tendered his service to kill Ishmael, (sent, as he said, from Baalis king of Ammon to slay Gedaliah) Gedaliah rejoined, * Jer. 40. 16. Thou shalt not do this thing, for thou speakest falsely of Ishmael. His noble nature gave no entertainment to the report, till he found it too late to prevent it. Whilst wicked men, partly out of policy, more out of guiltiness, sleep like Hercules with their club in their hand, stand always on their guard, are jealous of their very shadows and appearances of danger, a great cause of their safety and success, prolonging themselves in their wickedness. Thirdly, They perish because of a lazy principle which hath possessed the heads and hearts even of the best men, (who are unexcusable herein) namely, that God in due time will defend their innocence, which makes them more negligent and remiss in defending themselves; as the Prophet makes mention of * Dan. 2. 34. a stone cut out without hands, they conceive their cause will without man's help hue its own way through the rocks of all resistance; as if their cause would stand Centinel for them, though they slept themselves; as if their cause would (fix their Muskets) though they did it not themselves. Thus the Christians in their battles against the Turks, having won the day by their valour, have lost the night by their negligence, which principally proceeded from their confidence, that God interested as a Second in every just cause, was in that quarrel concerned as a Principle, and it could not stand in his justice to suffer it to miscarry. Whereas on the other side wicked men use double diligence in promoting their designs. If their lame cause lack legs of its own, they will give it wings from their careful soliciting thereof, and will soldier up their cracked title with their own industry. They watch for all tides, and wait for all times, and work by all ways, and sail by all winds, each golden opportunity they cunningly court, and greedily catch, and carefully keep, and thriftily use: in a word, they are wiser in their generation than the children of light. This may be perceived by the parallel betwixt the wife and the harlot, many wives (though herein they cannot be defended) knowing their husbands obliged in conscience to love them by virtue of their solemn promise made before God and the congregation at their marriage, are therefore the less careful to study compliance to their husband's desires; they know their husbands if wronging them wrong themselves therein, and presuming themselves to deserve love as due unto them for their honesty and loyalty of affections, are the less solicitous to gain that which they count their own already. Whilst the harlot conscious to herself of her usurpation, that she hath no lawful right to the embraces of her paramour, tunes herself to the criticalness of all complacency to humour him in all his desires. And thus always those men whose cause have the weakest foundation in piety, getteth the strongest buttress in policy to support it. Lastly, the righteous man, by the principles of his profession, is tied up, and confined only to the use of such means for his preservation, as are consonant to Gods will, conformable to his word, preferring rather to die many times, than to save himself once by unwarrantable ways. Propound unto him a project for his safety, and as Solomon promised to favour Adonijah, so long as he * 1 kings 1. 52. shown himself worthy, otherwise if wickedness were found in him he should surely die. So our righteous man only accepts and embraceth such plots to secure himself thereby, as acquit themselves honest and honourable, such as appear otherwise, he presently dispatches with detestation, destroying the very motion & mention thereof, from entering into his heart. On the otherside, the wicked man is left at large allowing himself liberty and latitude, to do any thing in his own defence, making a constant practice of doing evil, that good may come thereof. Yea we may observe in all ages, that wicked men make bold with religion, and those who count the practice of piety a burden, find the pretending thereof an advantage, and therefore be the matter they manage never so bad (if possible) they will entitle it to be God's cause. Much was the substance in the very shadow of S. Peter, which made the people so desirous thereof as he passed by the streets. And the very umbrage of Religion hath a sovereign virtue in it. No better cordial for a dying cause, than to overshadow it with the pretence that it is God's cause; for first this is the way to make and keep a great and strong party: No sooner the watchword is given out For God's cause, but instantly GAD, Behold a troop cometh of many honest, but ignorant men, who press to be listed in so pious an employment. These may be killed, but cannot be conquered, for till their judgements be otherwise informed, they will triumph in being overcome, as confident, the deeper their wounds got in God's cause gape in their bodies, the wider the gates of heaven stand open to receive their souls. Besides, the pretending their cause is God's cause will, in a manner, legitimate the basest means, in pursuance and prosecution thereof; for though it be against God's word, to do evil that good may come thereof, yet this old error will hardly be beaten out of the heads and hearts of many men, that crooked ways are made direct, by being directed to a straight end; and the lustre of a bright cause will reflect a seeming light on very deeds of darkness used in tendency thereunto. This hath been an ancient stratagem of the worst men (great Politicians) to take piety in their way, to the advancing of their designs. Thus Rabshakeh pretended a Commission from God, for all the wickedness he committed, and compliments blasphemy, * 2. Kings 18. 25. Am I now come up without the Lord, against this place to destroy it? the Lord said to me, Go up against this place to destroy it. The Priests of Bell were but bunglers, which could not steal the meat of their Idol, but they must be discovered by the print of their footsteps. Men are grown more cunning thiefs now adays; first they will put on the shoes of him they intent to rob, and then steal, that so their tread may tell no tales to their disadvantage. They will not stride a pace, nor go a step, nor stir a foot, but all for God's cause, all for the good and glory of God. Thus Christ himself was served from his cradle to his cross; Herod who sought to kill him, pretended to worship him, and Judas kissed him, who betrayed him. By these arts and devices, it cometh to pass, that wicked men prolong themselves in their wickedness. Traitorous Zimri indeed continued * 1. Kings 16. 15. but seven days, that was not long: wicked Jehojachin reigned but three * 2. Kings 24. 8. months in Jerusalem, that was not long: ungodly Amon reigned two * 2. Kings 2. 19 years in Jerusalem, that was not long: idolatrous Ahab reigned in Samaria twenty * 1. Kings 16. 29. and two years, that was indifferent long: cruel Herod the King who sought to kill Christ, reigned in Judea well-nigh forty years, that was long indeed; he prolonged himself to purpose in his iniquity. Seeing therefore (to recollect what hath been said) the righteous hath most foes, the wicked many friends; the righteous free from, the wicked full of jealousies; the righteous two often overcareless, the wicked over careful in his defence; the righteous limited only to lawful, the wicked left lose to any means for his own advantage; No wonder if it often cometh to pass, that the righteous man perisheth in his righteousness, and the wicked prolongeth his life in his wickedness. Come we now to the abuses which wicked men make of the righteous man's perishing in his righteousness. And hear the whole kennel of Atheists come in with a full cry, (oh that there were no more of them on earth, than there are in hell, where torture makes them all speak truth) spending their wicked breath against God & his attributes. Some bark at his Providence, as if he perceived not these things, * Psalm 73. 11. How doth God know, and is there knowledge in the most high? Others cavil at his justice, that he has no mind; others carp at his strength that he has no power to rectify and redress these innormities. This world (say they) is a ship without a pilot, steered only with the winds and waves of casualty, it is a mere lottery, wherein the best men daily draw the blanks, and the worst run away with the prizes. And, as * 2. Samuel 15. 4. Absolom boasted, if he were king of Israel, how far he would outdo David in right managing of all matters: so these impudent wretches conceive with themselves, the Platform of the world had been more perfect, might they have been admitted to the making thereof. The moon would have shined without any spots, roses grown without any prickles, fair weather should have never done harm, because rain should only fall in the night, neither to hinder the pleasure of the rich, or hurt the profit of the poor. Merit should be made the only standard of preferment, no perishing of the righteous man in his righteousness, when success should only be entailed on desert. In a word, such Atheists presume all things by them should be so prudently disposed, that nothing, no doubt, in the whole world should be out of order, save themselves. More might be spoken to heighten and improve the objection, but I am afraid to persist further therein. It is not only dangerous to be, but even to act an Atheist though with intent to confute their error, for fear that our poisons pierce further than our antidotes. But in answer to this objection, know that God, without the least prejudice to his justice, may suffer the righteous man to perish in his righteousness, because allow him righteous justicia causae, he is not so justicia personae, the best man standing guilty of many faults and failings in his sight. God needs not pick a quarrel with any man, having at all time's matter of a just controversy against him. And seeing God hath oftentimes connived at him being faulty, he may condemn him being faultless; for nullum tempus occurrit Regi, the King of heaven is not limited to any time, but at his own pleasure and leisure may take an opportunity to punish an offender. Secondly, grant that the cause of the righteous man was just in the primitive constitution thereof, yet if it branch itself forth into numerous circumstances appendent thereunto, (many whereof may be intricate and perplexed) if it be of so spacious and ponderous a nature that it requires many heads and hands as subordinate instruments in several places for the managing thereof. Lastly, if the cause be so prolix and tedious, that many years must be spent in the prosecution thereof, the original righteousness of the cause may be altered with the handling of it, and much injustice annexed thereunto; for which God may justly cause it finally to miscarry. For it is impossible that a cause consisting of such verietie of limbs retaining thereunto, should be carried on without many grand errors and mistakes committed therein; and the righteousness of the best man will not spread so broad without shrinking, stretch so long without tireing, apply itself so exactly to each circumstance without some swerving therein. Especially, when all the faults of the inferior officers employed under him, are chargeable on the righteous man's account, the matter of whose cause may justly perish, by God's just anger on the unjust managery thereof. Yea God, without the least blemish to his Justice, may suffer the righteous temporally to perish in his righteousness, because in the midst of their sufferings his mercy supports them with the inward comfort of a clear conscience. In the time of persecution a woman being big with child was imprisoned & condemned to die, which the night before her execution, was (I cannot say brought to bed) delivered of a child, when her pain (wanting the help of a midwife) must be presumed exceeding great. The Jailor hearing her cry out in her pangs. If you cry (said he) to day, I will make you shriek worse to morrow, when you are to be burnt at a stake. The woman replied, Not so, to morrow my pain will be abated: for to day I suffer as an offender, for the punishment justly imposed by God on our sex, for our disobedience and breach of his law; but to morrow I shall die for the testimony of the truth in the defence of God's glory and his true Religion. Thus it is strange to see, what alacrity a good cause infuseth into a righteous man deriving comfort into his heart by insensible conveyances, so that he embraceth even death itself with a smiling countenance, feeding his soul on the continual feast of a clear conscience. Besides this, it clears divine Justice, and comforts the righteous man perishing temporally in his righteousness, that his Cause shall be heard over again, and rejudged in an other world. If one conceive himself wronged in the Hundred, or any inferior Court, he may by a certiorari, or an accedas ad curiam, remove it to the Kings-Bench or Common-Pleas, as he is advised best for his own advantage. If he apprehendeth himself injured in these Courts, he may with a Writ of Error remove it to have it argued by all the Judges in the Exchequer-chamber. If here also he conceiveth himself to find no justice, he may with an Injunction, out of the Chancery stop their proceed. But if in the Chancery he reputeth himself aggrieved, he may thence appeal to the God of heaven and earth, who in another world, will vindicate his right, and severely punish such as have wilfully offered wrong unto him. And so much to assert God's justice in suffering the righteous man to perish in his righteousness. Now on the other side, God may without any prejudice to his justice, suffer wicked men for a time to thrive in this world, and not suddenly surprise them with punishment, so giving them a * Rev. 2. 21. space to repent, if they would but make use thereof. Indeed David saith, * Psal. 140. 11. Evil shall hunt the violent man to overthrow him; But God is a fair hunter, he might in the rigour of his justice knock wicked men down as he finds them sitting in their forms. But God will give them fair law, they shall for a time run, yea sport themselves before his judgements, ere they are pleased to overtake them. Know also to the farther clearing of his justice, that wicked men, notwithstanding their thriving in badness for a time, are partly punished in this world, with a constant corrosive of a guilty conscience, which they carry about them. The Probationer-Disciple said to our Saviour, * Mat. 8. 19 Master, I will follow thee whithersoever thou goest; what is promised by him, is performed by a guilty conscience, that Squire of the body, always officious to attend a malefactor. Fast, and I will follow thee, and thy empty body shall not be so full of wind, as thy mind of dismal apprehensions: feast, and I will follow thee; and as the * Dan. 5. 5. hand on the wall, bring in the sad reckoning, for thy large bill of fare; stay at home, and I will follow thee; ride abroad, and I will follow thee, or else meet thee in the way with my naked sword, as the Angel did * Num. 22. 23. Balaam: wake, and I will follow thee: sleep, and I will follow thee, and affright thee with hideous fancies, and terrible dreams, as I did King Richard the third, the night before his death. I have read of one, who undertook in few days to make a fat sheep, lean; and yet was to allow him a daily and large provision of meat, soft and easy lodging, with security from all danger, that nothing should hurt him. This he effected by putting him into an iron-grate, and placing a ravenous wolf hard by in another, always howling, fight, scenting, scratching at the poor sheep, which affrighted with this sad sound, and worse sight, had little joy to eat, less to sleep, whereby his flesh was suddenly abated. But wicked men have the terrors of an affrighted conscience constantly, not only barking at them, but biting of them, which dissweetens their most delicious mirth, with the sad consideration of the sins they have committed, and punishment they must undergo, when in another world they shall be called to account. This thought alone makes their souls lean, how fat soever their bodies may appear. And as sores and wounds commonly smart, ache and throb most, the nearer it is to night, so the anguish and torture of a guilty conscience increaseth, the nearer men apprehend themselves to the day of their death. Now not only wicked men, but even the children of God, because of the corruption of their hearts, too often make bad uses to themselves of the righteous man's perishing in his righteousness; These may be divided into three ranks: 1. Such as fret at God's proceed herein. 2. Such as droop under God's proceed herein. 3. Such as argue with God's proceed herein. The first are the fretters; for if the perishing of the righteous cometh to the serious observation of a high-spirited man, one of a stout and valiant heart, he will scarce brook it without some anger, and indignation, fuming and chafing thereat. Thus David, we know, was a man of valour, of a martial and warlike spirit, and he confesseth of himself, that, beholding the prosperity of the wicked, * Psal. 73. 21. his heart was grieved, and he was pricked in his reins. Nor was it mere grief possessed him, but a mixture of much impatience, as appears by that counsel which in like case, in one Psalm, he gave himself three several times, * Psal. 37. 1, 7, 8. Fret not thyself because of evil doers; and again, fret not thyself because of him who prospereth in his way; and the third time, fret not thyself in any wise. Our Saviour observeth, that there are a sturdy kind of devils, that will not be cast out, save * Matt. 17. 21. by fasting and prayer. But this humour of fretting and repining at God's proceed herein, which he understood not, could not be ejected out of David, but by prayer no doubt, and that very solemnly, not at home, but in God's temple, * Psal. 73. 16. When I thought to know all, this it was too painful for me, until I went into the Sanctuary of God, there understood I their end. O let men of high spirits and stout hearts, not lavish their valour, and misspend their courage, to chafe and fume at such accidents, venting good spirits the wrong way, but rather reserve their magnanimous resolutions for better services, and (besides their private devotions) address themselves with David, to Gods public worship in his house, who in his due time will unriddle unto him the equity of his proceed. But if men be of low and mean spirits, pusillanimous and heartless natures, and if these narrow souls in them meet with melancholy and heavy tempers, such fall a drooping, yea despairing at the perishing of the righteous, they give all over for lost, concluding there is no hope; they rather languish than live, walking up and down disconsolate, with soft paces, sad looks, and sorrowful hearts: all their children they are ready to call and christian * 1 Sam. 4. 21. Ichobods, the glory is departed from Israel, being affected like the Citizens of Jerusalem, besieged by Senacherib, their hearts are like the trees of the wood, * Isaiah 7. 2. moved with the wind; But let such droopers know, that herein they offend God and wrong themselves, and let them gird up their loins, and tie up their spirits, at the serious consideration that God in due time will raise them out of the dust, maintain his own cause, and confound his enemies. The third sort of people, are the Arguers or Disputers, who being of a middle temper, neither haughty nor stomachful, neither low nor dejected, and withal being good men, embrace a middle course, neither to fret nor dispute, but calmly to reason out the matter with God himself: Of this latter sort, was the Prophet Jeremy, who thus addresseth himself unto the Lord, * Jer. 12. 1. Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy judgements; wherefore doth the way of the wicked prosper? wherefore are they happy that deal very treacherously? The good man could not conceive God's proceed, and although he kept to the conclusion, Righteous art thou, O Lord, yet his heart was hot within him, and he would fain be exchanging an argument with God, that all was not right according to his humane capacity. Job also was one of these Arguers in the agony of his passion, * Job. 16. 21. Oh that one might plead for a man with God, as a man pleadeth for his neighbour. But let flesh and blood take heed of entering the lists by way of challenge with God himself, * Acts 6. 9, 10. If the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Silicia, and of Asia, disputing with Stephen, were not able to resist the wisdom and the spirit by which he spoke; much less can frail flesh hope to make good a bad cause, by way of opposition against God, the best and wisest Answerer. Remember the Apostles question, * 1 Cor. 1. 20. Where is the disputer? But if we should be so bold, in humility, to examine God's proceed, let us take heed lest whilst we dispute with God, Satan insensible prompts us such reasons as are seemingly unanswerable in our apprehensions, so that in stead of being too hard for God (which is impossible) men become too hard for themselves, raising such spirits which they cannot quell, and starting such doubts which they cannot satisfy. Wherefore let not our ignorance be counted God's injustice, let not the dimness of our eyes be esteemed the durtiness of his actions, being all purity and cleanness in themselves: Let us, if beaten from our outworks, make a safe retreat to this impregnable castle, Jeremy his conclusion, Righteous art thou, O Lord, etc. Come we now to the good uses that the godly aught to make of a righteous man's perishing in his righteousness: And first, when he finds such an one in a swoon, he ought with all speed to bring him a cordial, and with the good * Luke 10. 34. Samaritane, to pour oil and wine into his wounds, endeavouring his recovery to his utmost power, whilst there is any hope thereof. I must confess it is only God's prerogative, * Psal. 79. 11. according to the greatness of his power, to preserve those that are appointed to die. However it is also the boundant duty of all pious people, in their several distances and degrees, to improve their utmost for the preservation of dying innocence, from the cruelty of such as would murder it. But if it be impossible to save it from death, so that it doth expire, notwithstanding all their care to the contrary; they must then turn lamenters at the funerals thereof: And if the iniquity of the times will not safely afford them to be open, they must be close Mourners at so sorrowful an accident: O let the most cunning Chirurgeon not begrutch their skill to unbowel, the richest Merchants not think much of their choicest spices to embalm, the most exquisite joiner make the coffin, most reverend Divine the Funeral Sermon, the most accurate Marbler erect the Monument, and most renowned Poet invent the Epitaph to be inscribed on the tomb of Perishing Righteousness. Whilst all others, wellwishers to goodness in their several places, contribute to their sorrow at the solemn Obsequies thereof; yea as in the case of Josiah his death, let there be an anniversary of Mourning kept in remembrance thereof. However, let them not mourn like men without hope, but let them behave themselves at the interment of his righteousness, as confident of the resurrection thereof, which God in his due time shall raise out of the ashes; It is sown in weakness, it shall be raised in power; it is sown in disgrace, it shall be raised in glory. Lastly, the temporal perishing of the righteous man in this world, minds us of the necessity of the day of Judgement, and aught to edge and quicken our prayers, that God would shortly accomplish the number of his elect, consummate this miserable world, put a period to the dark night of his proceed, that so that day, that welcome day, may begin to dawn, which is termed by the Apostle, * Rom. 2. 5. The day of the revelation of the righteous judgement of God: Five things there are (besides many other) in the primitive part of God's justice, which are very hard for men to conceive. First, How the sin of Adam, to which we did never personally consent, can justly be imputed to us his posterity? Secondly, How Infants, who never committed actual sin, are subject to death, and which is more to damnation itself? Thirdly, How God can actually harden the hearts of some, as he did * Exod. 14. 4. Pharaohs, and yet not be in the least degree accessary to sin, and the author thereof? Fourthly, How the Americans can justly be condemned, to whom the sound of the Gospel was never trumpeted forth, and they by their invincible ignorance uncapable of Gods will in his word? Lastly, How God, as it is in the Text, can suffer righteous men to perish in their righteousness, and wicked men to flourish in their iniquity? In all these, a thin veil may seem to hang before them, so that we have not a full and free view of the reasons of God's proceed herein; yet so, as that under and thorough this veil, we discover enough, in modesty and sobriety, to satisfy ourselves, though (perchance unable to utter what in part we apprehend) we cannot effectually remove all the scruples which the pious, nor all the cavils which the profane man brings against us. But at the day of judgement, at the revelation of the righteous judgement of God, this veil shall be turned back, or rather totally taken away, so all shall plainly and perspicuously perceive the justice of Gods dealing in the cases aforesaid. Not that then or there, any new essential addition or accession shall accrue to God's justice, to mend or make up, any former default or defect therein, but his proceed (which before wanted not clearness in themselves, but clearing to our eyes) shall then be pronounced, declared, and adjudged just, in the presence of devils, men, and Angels; so that ignorance shall not doubt, nor impudence dare to deny the truth thereof. But before we take our final farewell of the words in our Text, know they are also capable of another sense, I have seen the righteous man perish in his righteousness, that is, I have seen a good man, continuing in goodness, and snatched away in the prime of his years, whilst wicked men, persisting in their profaneness, have prolonged their lives to the utmost possibility of nature. I confess S. Paul will in no case allow the word perishing, to be applied to the Death of the godly, but startles at the expression, as containing some Pagan impiety therein, pointing at it, as an Atheistical position, Then * 1. Cor. 15. 18. they also which are fallen asleep in Christ are perished. However in a qualified sense (not for a total extinction, but temporal suspension of them in this world) the Prophet pronounceth it of a just man's death. * Isaiah 57 1. The righteous perisheth and no man layeth it to his heart. Yet as if suspecting some ill use might be made of that term perishing, in the next words, he mollifieth the harshness thereof, and (who best might) expounds his own meaning, The righteous man is taken away from the evil to come. Indeed when a just man dieth, with * Gen. 25. 8. Abraham, in a good old age, he is not properly said to be taken away, but Scripture phrase, to tarry till God comes. Thus when Peter was very inquisitive to know, how John should be disposed of, Christ answered him, If I * John 21. 22. will that he tarry till I come, what is that to thee? John of all the Jury of the Apostles died in his bed, a thorough old man, of temper and temperance, of a strong and healthful natural constitution, moderate in diet, passions and recreations, ( * 1. Kings 14. 13. Abijah, and Josiah may be instances) are cut off by an untimely death, such are properly said to be taken away. Now even such men God (not only without the least stain to his Justice, but in great manifestation of his mercy) may cause to perish: Or if that be too harsh a term, may take them away from the evil to come. And that in three several Acceptions. First, To keep him from that Evil of sin which God in his wisdom foresees the good man would commit, if living longer and left to those manifold tempations which future times (growing daily worse & worse) would present to, & press on him. True it is, God could by his restraining and effectual Grace keep him, though surviving in sinful times, from being polluted therewith: But being a free Agent, he will vary the ways of his working, sometimes keeping men in the hour of temptation, sometimes from the * Rev. 3. 10. hour of temptation. The latter he doth, sometimes by keeping the hour from coming to them, or rather from coming to the hour; making them to fall short thereof, and preventing their approach thereunto, by taking them away in a speedy death. Thus mothers and nurse's suspecting their children would too much play the wantoness, disgrace them, and wrong themselves; when much company is expected at their houses, haste them to bed betimes, even before their ordinary hour. Secondly, From the evils to sin, which other men would commit, and he behold, to the great grief and anguish of his heart, * 2. Pet. 2. 8. Lot-like, for that Righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds. Manifold uses might be made of the Just man thus perishing in his righteousness. First, men ought to be affected with true sorrow thereat: Yet the Prophet saith, The righteous perisheth and no man layeth it to his heart. Surely his wife or children will (or else the more unworthy) happily he hath none when dying. His kindred will, except (which is impossible) with Melchisedech, he be without father, without * Hebr. 7. 3. mother, without descent. His friends will, though rather the rich than the righteous have friends whilst living, and leave them when dying. But to satisfy all objections at once. By none, are meant very few, inconsiderable in respect of those multitudes that pass the righteous man's death unrespected. Parallel to that place in the Proverbs, * Prov. 2. 19 None that go to her return again, neither take they hold of the path of life. Not that adultery is the sin against the holy Ghost, unpardonable; but vestigia pauca retrorsum. Be thou, by an holy Riddle, One among that None. I mean a mourner in Zion for the righteous man's death, amongst those very very few, who lay it to their hearts. Secondly, Men from hence are seriously to collect and apply to themselves the doctrine of their mortalities, when they see the righteous man perish in his righteousness. There is a bird peculiar to Ireland, called the Cock of the Wood, remarkable for the fine flesh and folly thereof: All the difficulty to kill them, is to find them out, otherwise a mean marksman may easily kill them. They fly in woods in flocks, and if one of them be shot, the rest remove not but to the next bow or tree at the farthest, and there stand staring at the shooter, till the whole covey be destroyed. As foolish as the bird is, it is wise enough to be the emblem of the wisest men in point of mortality. Death sweeps away one, and one, and one, and the rest remain no whit moved at, or minding of it, till at last a whole generation is consumed. It fareth with the most men's lives as with the sand in this hypocritical hourglass: behold it in outward appearance, and it seemeth far more than it is, because rising up upon the sides, whilst the sand is empty and hollow in the midst thereof; so that when it sinks down in an instant, a quarter of an hour is gone in a moment. Thus many men are mistaken in their own account, reckoning upon threescore and ten years the age of man: because their bodies appear outwardly strong and lusty. Alas! their health may be hollow, there may be some inward infirmity and imperfection unknown unto them, so that death may surprise them on a sudden. Thirdly, They are to take notice of God's anger, with that place from which the righteous man is taken away. Solomon, speaking of the * Eccl. 7. 2. death of an ordinary man, saith, The living will lay it to heart: But when a righteous man is taken away, the living ought to lay it to the very Heart of their heart, especially if he be a Magistrate or Minister of eminent note. When the eyestrings break, the heartstrings hold not out long after: and when the seers are taken away, it is a sad symtome of a languishing Church or Commonwealth. Lastly, Men ought to imitate the virtuous examples of such as are dead. * Exod. 14. 20. The cloud and pillar at the Red-sea, was bright toward the Israelites to guide and direct them with the light thereof: but the reverse or backpart thereof, was dark towards the Egyptians. In the best men there is such a mixture of light and darkness, who with their virtues have many faults, failings and infirmities. Well, let the Egyptian walk by his dark side, follow his faults, whilst the Israel of God, all pious people, endeavour to imitate his virtues, directed in their conversations, by the lustre of his godly examples. That so as Herod hearing of the fame of Christ, conceived * Matth. 14. 2. that John Baptist was risen again from the dead: so let us labour that our virtuous lives may give just cause for others to conceive, that those righteous men which have perished in their righteousness, those champions of Christianity, and worthy Heroes of holiness long since deceased, are revived again, and have in us a miraculous resurrection. FINIS.