A SERMON Preached before the Honourable HOUSE of COMMONS At Saint Margaret's in Westminster, on Thursday the 10. of May, being a day of solemn Thanksgiving appointed by the Parliament, for the mercy's God had bestowed on the Nation through the successful conduct of the Lord General MONCK. By John Price M. A. Fellow of King's College in Cambridge, and Chaplain to his Excellency. JOB 37.22. Fair weather cometh out of the North: with God is terrible Majesty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Naz. LONDON, Printed by J. G. for Richard Royston, at the Angel in Ivy-lane. 1660. Thursday, April 26. 1660. REsolved upon the Question by the COMMONS assembled in Parliament, That Mr. Price, the Lord General's Chaplain, be desired to Preach and carry on the work of Thanksgiving, before this House at Margaret's Westminster, on this day fortnight, and that Doctor Clerges do give him notice thereof. W. JESSOP, Clerk of the Commons House of Parliam. Thursday, May 10. 1660. ORDERED, THat Mr. Price have the thanks of this House for his great pains taken in his Sermon preached before this House, this day being a day set apart for public Thanksgiving, and that he be desired to print his Sermon, and that he have the like privilege in printing thereof, as hath been given to others in like cases. Ordered, That Colonel Knight do give him the thanks of this House accordingly. W. JESSOP, Clerk of the Commons House of Parliam. To the Honourable HOUSE of COMMONS. SAint Paul telling us what enemies we must expect to encounter withal in this life, Ephes. 6.12. among others lets fall this hidden passage, that we are to wrestle against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worldly or the sublunary rulers of the darkness of this age, and this age is every age: for since the fall of Adam 'tis the same world still, and we have the same enemies only God, who is higher than the highest, and is exalted above all Principalities and Powers, restrains or lets lose the malice of our enemies, as our sins are lighter or heavier in the scales of his justice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes the Trojans, sometimes the Grecians got the worst, as Homer's deity inclined the balance upon mount Ida. 'tis a truth to be found in Holy writ, when sometimes Israel, sometimes Amaleck (understand it of any enemy) prevailed. So in our unnatural broils, sometimes the balance hath inclined on this, sometimes on that side, but in the mean time both sides did abuse themselves, and were abused (God justly suffering it) by others, I mean, those now mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual adversaries of our Temporal salvation as well as our Eternal: for the evidence whereof examine 1 King. 22.20, 21, 22. And the Lord said, Who shall persuade Ahab, that he may go up, and fall at Ramoth-Gilead? and one said on this manner, and an other said on that manner, and there came forth a spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, Wherewith? and he said, I will go forth, and I will be a lying spirit in the mouth of all his Prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so. Had not the Lord been highly provoked with us, as with Ahab, and given a Permission, not to say, a Commission, to evil Angels to infatuate and benight our understandings, so that we were judicially given up to a spirit of delusion, could we have thus fallen out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for points and pins, when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the essentials of the Realm were acknowledged to be sound? I can safely mind you of one instance; with what a frenzy were Church-windows battered down! and if they were not broken into useless shivers, we were afraid that the curse of doing the Lords work negligently would stick upon our consciences. And what I say of this, may be said of other our brainless furies, that have demolished things in themselves indifferent, and to unprejudiced men, as inoffensive as painted glass. A sad presage it was, that those errors that could never have got in at our Church doors, should creep in at its broken windows; and the eyes of Samson being put out, the light of Israel was not long after quenched. But as we say, there is never smoke without some fire, so there could not have been that universal distaste without some male administration, and that in a long peace through man's corruption come to an height and consistency. For as in the body the sharper diseases arise rather from its own dyscrasy and distemper, then from an infectious air; so all Regiments are more effectually destroyed from within themselves, then from any violence without: that now we clearly see through the prospective of our late miseries, 1. That the Church of England could not have fallen but by the heats of its own ecclesiastics; a grievance in Constantine's days, that more damaged the cause of Christ then all the ten famous Persecutions from the hands of Heathens; for when violence is from those that are without, than that saying holds good, Semen Ecclesiae est sanguis Martyrum, The seed of the Church is the blood of its Martyrs; but when 'tis from within, then, Sanguis Ecclesiae est semen Haeresium, the blood of the Church is the seed of Heresies: Lose conceptions in matters of Faith as naturally growing out of a disturbed Church, as Infects from a putrified carcase. 2. That the Country will never mischief the Court, unless the Court first minister occasion of offence, either seeming or real. It is the fatal unhappiness of Courtiers (as well as other men) to mistake their interest, either by preferring their private interest above their Masters, or their Masters above their Countries, and so wrong either themselves or their Prince, and often both: Either they monopolise their Sovereign to themselves, a vain attempt, as if the Sun should not shine but through the pin hole of my paper; and more dangerous: for could I obtain a burning glass to contract all its beams, 'twere a rare indulgence from heaven, if whilst I used it I did not burn my own fingers: Or they would persuade their Prince that his interest is distinct from his Subjects, a most apparent mistake, which the blind Poet saw, who ever called his Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherd of his sheep: and there is no Shepherd that will leave all the fleece to one sheep, and no skin to another. My Loyalty to my Prince, and my love to my Country, are so far from being Contraries, that they are not Disparates, they are one and the self same thing: He loves not his Country that loves not his Prince, and he loves not his Prince that loves not his Country. And as there will never want Court-discontents, so they will be ever watchful to Court-favorites to the Country, through whose sides the Prince sometimes bleeds: I shall desire the one to remember who it is that giveth favour in the sight of Kings, and for what end; and the other, that the King of Kings never pleaseth all men. May the one and the other preach to themselves, Pro. 19.13. A foolish son is the calamity of his father, and the contentions of a wife are a continual dropping. It is as much a Political as an Occonomical truth, that till then the servants of the household will not fall out. 3. That the throne of England cannot fall by the body of its Subjects; which, as your present Loyalty to our lawful Sovereign doth abundantly manifest, so the abhorrency and disavowing of the late unparallelled assassination of his Royal father, by the mockery of justice, the ahhorrency, I say, in those that proceeded to a Reformation by the sword, doth as fully evince. 4. 'tis the Subject's advantage to keep the prerogative of the Crown unviolable. A King is evermore the father of his Country, therefore the whole must be preserved. Faith is said to be mysterious, sometimes above Reason, but never against it: so his Authority must be sacred, sometimes, if need be, above Law, so as not against it. 'tis beyond your knowledge to make provision against all evils. In our Articles of war there are some things left to discretion, so in those of peace; there must be arwayes some reserved to a Princely prudence: And here I cannot but mind you of the judgement of a Gentleman, who some weeks since sent me a paper, wherein, among other passages he thus delivers himself; The health of the body consists in the due temperament of the parts, when the Sovereign power and the people's interest are justly balanced: The dispute about it cost this Land dear in the unhappy Reigns of Henry 3. and King John, where the prevalency of one party demanded, and the necessity of the other granted, what was unjust and dishonourable for the one to require, and the other to consent unto, had Law and calm debate thereon been the judges; and that was the reason their peace was never lasting: But these ways of working did interchangeably take place for some scores of years, till this poor Land was almost ruined. And now, Gentlemen, the result will be this, That vain man, that would be wise, takes a great deal of pains to ruin himself. Perditio tua ex te is the charge against the State-sinner too; God also allowing to evil spirits to make us drunk with Cebes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of Error, with which God punished Israel, Isa. 29.9. I am sensible that these lines are swollen beyond the measure of a Dedication to the ensuing Discourse, and I am more than sensible that I shall be censured for an ultra crepidam: Sure I am, that if the Ministers of the Gospel are commanded to tell Jacob his transgressions, they are by the same rule authorised to direct his feet in the ways of peace. And if there are any stayed and inviolable rules of Truth, devested of interest and self-conceit, I have not much swerved; but if the profaneness of any age shall say that it consists only in Fancy, I can justify myself by the same argument that I shall be arraigned. I have nothing in my eye but the beauty of the Church, the dignity of my Prince, and the safety of my Country; which you have more endearments from the world to defend than I have. Therefore I shall conclude with this request, that seeing your forefathers thought it their duty to remember their deliverance from the Gunpowder plot by an anniversary Thanksgiving, you would recognize this your escape out of one of twenty years standing, that had really taken effect, and blown up the Estates of the Realm, and the Laws and Liberties of the Subject; and that in due time, when it shall be judged convenient, some book might be bestowed on every Parish Church, to show by what means and methods we were ensnared into a Civil war, how far it was heightened, what calamities we felt under it, how God wrought salvation for us, when all attempts to ease ourselves of slavery were fruitless; that as it should stir up in us thankful hearts to the God of our mercies, so it should be a perpetual Caveat to us for the future, how we let out the waters of contention, lest in washing of the dirt from our streets, we drown our own houses. And Your Petitioner shall ever pray, etc. John Price. 1 SAM. 2.9. He will keep the feet of his Saints, but the wicked shall be silent in darkness: for by strength no man shall prevail. IN our Latin Bibles this first Book of Samuel is usually entitled The first Book of Kings. The book gins thus, Fuit vir unus de Ramathaim, There was a man of Ramathea, the husband of our Hannah in the Text. From hence a Commentatour takes occasion to bestow onus this Observation, That when we writ 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 pass 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 forefathers, 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, & 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 , 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 arraigned of drunkenness. How great is that misery, when we are not only upbraided with our unhappiness, but abused and traduced in the using the most lawful means to deliver ourselves: 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 says the Hebrew, she prophesied, says the Chaldee. She seems to have done both: for the whole Hymn consisting of 10. verses, the first eight are a prayer of thanksgiving, the two last a prophecy. 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 darkness: for by strength no man shall prevail. v. 10. The Adversaries of the Lord shall be broken to pieces, out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth, and he shall give strength 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 myself or you to find out his conceits. Let it suffice to inform ourselves 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. God's mercy, He will keep the feet of his Saints. 2. His justice, The wicked shall be silent in darkness. 3. Ratio utriusque, the reason of both, for by strength no man shall prevail. The reason is clear for God's 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 purity and innocence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the day of judgement: 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. God's 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 mind 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 salomon's observation,) hath proclaimed his own goodness and Saintship, and that to a separation, in the language of the Prophet, Isa. 65.5. Stand by thyself, come not near to me; for I am holter than thou. Wherein we have spoken the language of Canaan, and invited spectators to come and see my zeal and my Saintship. 'Twould not be amiss to detain you a while upon this particle, H●s, his Saints, and so represent to your consideration two sorts of Saints, Gods and Mammon's. The distinction is warrantable, seeing our Blessed Saviour hath assured us, and our experience of ourselves and others witnesseth, that there are two such objects of our hopes, aims and worship, God and Mammon. Mat. 6.24. HIS SAINTS, viz. Gods, wherein I shall not speak, of the grace that constitutes and distinguisheth them, nor of the privileges belonging to them, no nor of all the duties incumbent on them, or their practice in them; but propound some few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or characteristics whereby we may discern them better than old Eli did Hannah, and find them in our disturbed streets at noon day without the help of Diogenes his lantern. We shall find them in the Temple, or at Shilo with Hanna, frequenters of the public 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 God's Saints, they are men after David's 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 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 happiness of those that dwell in God's house, pronounceth a blessing on them, ver. 4. well knowing that our public devotions and combined strength in the Assemblies of God's Saints, are our best security: ver. 5. Blessed is the man whose strength is in thee. 2. His Saints are faithful with God in the worst of times, not as those Heretical Gnostics, now Christians than Jews, as the scene of affairs altars. 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. The SAINTS of God, they are not obstinate to sacrifice the peace of a nation, rather than their own humours or interest should not be satisfied: They are contented to sit down under the worst of governments for a season, rather than 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 happiness of his private concerns should lie in the dust. His SAINTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are merciful, and charitable, ready to do good, think no evil to any, and forget all done to themselves. And this note of being merciful is the proper and Grammatical notion of the Word. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saint, or a merciful 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 glossary of our own observes, but I conceive that it may be farther explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that hath bowels of compassion and affection, not only to his nearer relations, or the household of his Blood and Faith, but to mankind, and the whole creation is akin to him, he is merciful as his heavenly Father is merciful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose offspring we all are, as the Apostle taught us out of Aratus, Acts 17. and as it follows in his author, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God being merciful and gentle to mankind, shows 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 real devotion and integrity, obedience and charity, of your fellow subjects and christians: So I cannot longer detain you on this subject; but pass more briefly to examine Mammon's, or the World's Saints. As they have a Saintship of their own, so they have assemblies and a gospel 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 goddess of lucre with the silversmiths of Diana: and rather than they will fail of this they will wrest the Scriptures, 2 Pet. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, torture and vex them as the Alchemists do their minerals to get gold, wrist them though it be to their own and their country's damnation and ruin. 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 licentiousness, jusque datum sceleri, some men were arrived at, that they deemed it lawful to cut any man's throat that was not of their own conceptions, being as cruel and inhuman as that poetical Giant, who laid all travellers he met withal upon his iron bed, if their stature were longer than 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 insolences by Gods just judgements upon a sinful nation longer continued, Non hospes ab hospite tutus; our Inns might have been our graves: and were we travelling the highway, 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 Scholars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to inquire 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 nominal Saints, together with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, methods and designs of deceit 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 silenced almost in darkness the professors of this Saintship; and withal to have taught you from the mouth of our blessed Saviour, how to beware of Wolves in Sheep's clothing, should they again come amongst us: but I shall shut up this part by minding you of two things. Mark them that, under pretences of Religion and vizards of Saintship, shall cause divisions amongst you. I am the bolder to press 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark them, who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are busy bodies in other men's 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 jacob's, yet their hands are as rough and hairy as Esau's. These are none of His, viz. God's Saints. Mark them that are the peaceable in the Land, (an Argument it was once, that a Heathen King alleged to enfranchize 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 Counsels; that as God hath kept their feet from falling, so 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 the Quomodo, and manner of God's 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 God's protection: for the Promise reacheth only to our ways, Psal. 91.11. which the Devil de industriâ concealed, a trick that all Heretics have learned from the Father of lies, to mince and mangle scriptural truths. Now our ways are not to throw ourselves 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. Only know this, That God is as good, and his promises as true, when Job's feet are in the stocks, as when david's 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 fallen 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 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 Bridegroom 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 magnify the power of his grace: That when we are weak, we shall become strong; and when we think ourselves to be strong, he will let us know our own weakness. 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 do this, and I would do 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 feet almost to slip. Psal. 73.2, 3. But as for me my feet were almost gone, my steps had well-night slipped. 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 see prosperous? when as David could not resolve it himself, till he had gone unto the Sanctuary of God, ver. 17. The only 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 ensnared with the traps and pitfalls of factious and schismatical Religion-makers, that would molest the peace of the Gospel and their Country. I will only superadd 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 successful. I leave you to judge, whether such are not his feet, upon which the tota moles, the whole fabric 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 faithful and true, so we should hold fast the profession of our faith without wavering, for he is faithful that promised, Heb. 10.23. The profession of our faith, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we should confess the same hope, and be confirmed in it. 3. He will keep them who hath, and will in all ages of the world keep up a visible Church, and so is Deus misericors, a merciful God, that hath found an ark for Noah in the flood, that hath kept Israel in Egypt, 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 God's mercy in the first division of the Text. 2. God's 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 ordinary sinners, not the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God is not extreme to mark every thing that we do amiss: 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 inroads upon our consciences. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.8. the habitual 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 Devil, 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 mark, as he that purposely shoots at rovers, so every sinner that falls short of the observation of God's 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 fearful judgements, 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 judgement, as well as others follow after, 1 Tim. 5.24. Let's make a brief enquiry in some few things, what sort of men these are, and 1. They are Despisers of God's 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 do notuse, or they do abuse God's 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 revengeful lusts suggest unto them. 2. Abutuntur, They are abusers of God's word. And these wicked men are more dangerous and pernicious than 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 Devil had more cunning then to say, Dominus non dixit, the Lord hath not said. But when they come to search the Scriptures, thinking that in them they shall find a place fit for their turn to palliate their wickedness: when they say to us, Come, let us come to inquire of the Lord to shed blood, 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 Schisms 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 martyrdom of dead Abel yet speaketh, Heb. 11.4. may we not say, that those that have led the van for Schism, Heresy and Rebellion, still sin being in their graves, and the mischiefs that they have left behind them, add some weight to their confusion. Aeneas might have spared the life of his vanquished foe, had he not espied about him the trophy of his friend's blood, but then — Pallas te hoc vulnere, Pallas Immolat.— There are men whose lives 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 rob him? Mal. 3.8. and most of all, when they dare plead, that the Gospel hath discharged the sin, which the light of nature detected. Callistratus in Aristotle accused Melampus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had defrauded the workmen 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 sacrilege amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greater sorts of injuries, and they are such that proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the greater injury: Will a man rob God? yet you have rob 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 than he that trespasseth upon his Neighbour in greater. And though God doth not send a Court of Angels 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 Antiquary of our own, that God hath strangely witnessed from heaven against sacrilege, the estates gotten by it proving so vertiginous, that it was the advice of an Honourable Father to his Son, to look well, that if he purchased Lands, the Church laid no claim to them. I'll conclude this. To give God his due, is not more your duty, than 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 controversy 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 broke forth, and blood touched blood, therefore v. 3. God denounced fearful woes against them, but v. 4. seems to let fall the controversy, Let no man strive, nor reprove an other. Let them go on still, why? what sinners are 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 wickedness, nec quò progrediatur habet. How near we were come to this, to the infamy of the Protestant Religion, I leave our Pulpits to witness. 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 subjoin any distinct inferences to what I have already spoken, save only that I will crave leave to remind you of their first character, that they are Transgressor's of God's word, as we all have been. 1. For their Non utuntur, their not using God's word. Use. Ever ask counsel at the Oracles of God's word. certainly they are as sufficient for the Salvation, that is, the well-being, of the Natural, as of the Spiritual 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 unhappiness 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 Commonwealth consists in its Laws. Every Proletarian, that is a subject, and works to eat, knows so much, That since we lost our Laws, our Babylonish commonwealth was but a private weal, and a common woe. But if we study the laws of God more, we shall have less use of the laws of the Realm: 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 God's word and will by his Providence, which seems 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 darkness; that put bitter for sweet, and sweet for bitter. Like the Comedians buffoon, Ait? aio, negat? nego, that have their yea 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 counsel 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 Apollo's golden cloak, and Aesculapius' golden beard, and have a fair gale with our plunder, then, Ecce quàm faustum navigium Dii sacrilegis praestant: we have found a prophecy out of Scripture that it should be so. No! No! God says, 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 shown thee, O man, what is good, and what is required of thee, Micah 6.8. 'Tis man's frailty, and it hath been ours, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shift our reason, and Religion too with the weathercock, 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 tyranny, 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. it's said, that he was speechless. 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 judgements of God, who hath over taken and ensnared them in their own do. 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 only 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 Jacob, both the chariot and horse are cast into a dead sleep, v. 6. 4. They shall be enforced to be at the disposal 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 go, when they could no longer detain them. As a ravenous Lion falling into a flock, and snatching thence a kid, is eagerly pursued by the country swains with spears 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, that's their doom. 3. In tenebris, in darkness. 1. Darkness is defined to be a privation of light: so now those, as they thought, smiling providences, and the light of God's 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 darkness, Prov. 20.20. 2. In stead of the Sunshine of success, which at best is but the Turkish Moonlight, an argument not fit for a heathen to allege, they are now benighted in the shadows of darkness and misery. Now I have done with the 2. division of the Text, viz. God's justice upon the wicked. I shall only mind you of 2. things. 1. That there are certain stayed, and indispensable rules of righteousness and truth, which God hath naturally implanted upon the Consciences of all men, which whosoever transgress do not only 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 universal 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 press this, because 'tis in this that we have most offended. If a Roman Emperor 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 Linen, the bereft Merchants became his supplicants for some restauration: he replied, that he was no Robber but a Sovereign Prince, that he would buy the Cloth, and asked the price: 'twas so much the Ell, or the Yard, the money was laid down, but when the Cloth came to be meted out, the Sovereign 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 designs, 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 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 enlighten the darkness and affliction of his Saints, so he will cause the sun of the Wickeds prosperity and triumph to set in obscurity. I'll shut this up, Psal. 31.23. O love the Lord all ye his Saints, for he preserveth the faithful, and plentifully rewardeth the proud doer. I have now represented unto you God's Mercy, God's Justice to his Saints, to the Wicked, I come now to the 3. Division, for by strength no man shall prevail. 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 Jewel in God's sight, but he must not still expect to be worn upon God's 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 entail 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 Godliness 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 dutiful Children when his rod corrects us, as when his staff 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 than the Israelites did, when they had Quails and Manna, may be thankful and holy, but God will try their Faith, as he did Abraham's, and exercise their patience as he did Jobs. Sometimes the Church is universally oppressed, whereby God makes trial whether she will be faithful 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 ourselves of this, as Moses minded Israel, 'Tis not for our righteousness, or for the uprightness 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 hypocrisy, which is become so odious, that the Gospel itself seemed to be questioned. 2. Not by strength of Policy. Wisdom is a defence, saith Solomon, but a weak one unless Gods wisdom animate and inspire it. He hath established the world by Wisdom, Jer. 10.12. Man shall not: he shall find but a broken reed that leans upon his own understanding. God hath de facto blasted the counsels 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 bed without a new government in our heads. What have we gained by it, but the longer banishment of our own peace and our Lawful Sovereign, whom his subjects can charge with no other guilt then this, his own unhappiness: 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 Machiavelli to a stateman being of no more use than the doctrine of Fallacies to a Sophister, only 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 Righteousness, it morally conduceth to a happy life, and hath these two advantages. 1. It gains 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 characteristical duties of a Christian, of doing good for evil, returning Blessing for Cursing, doth even reconcile our enemies to us. So when a man's 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 innocence all those subtle and serpentine intrigues in which we engage ourselves will not at all avail us. 2. The second Paradexe. 'Tis the most difficult and hazardous adventure to pass 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 practise it. He that hath broken his trust and faith, is as a sea-mark, or a cross upon an infected house, none will come nigh him: and if he hath power to prosecute his enterprised villainies, he must necessarily plunge himself into more and greater difficulties. Those whom ambition and covetousness have engaged to enter upon their neighbour's field, must erect Naboth's Scaffold to shed his blood, 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 fade. 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 Transgressors, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that prevaricate with God and Man, shall fall therein: that is, their ignorance of, and their prejudice against the measures of true wisdom and prudence, is the stone of stumbling, and the rock of offence wherein most men, and the greatest Statesmen have stumbled, and still will. 3. Not by strength of Power. God will not suffer 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 bows of the mighty are broken, v. 4. They forgot 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 itself against him that heweth therewith, nor the staff lift up itself 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 Corollary and he setteth up Kings, Dan. 2.21. All the Kingdoms 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 Goliath. The Chaldee here, a Giant shall not prevail. Let not the wise man glory in his wisdom, Jer. 9.29. for the foolishness of God is wiser than men, 1 Cor 1.25. And let a man put his Piety and his Godliness into the scale, it is nothing. Ludit in humanis Divina potentia rebus. 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 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 Moral man, much less a wicked man should say, he shall prevail. Having now surveyed the Text with as much brevity as I could, and promised; let's now come nearer to ourselves and the duty of the day. In the Text we have had God's 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 wisdom to keep off judgements, and to secure mercies; for let us not flatter ourselves, by strength no man shall prevail. 1. Let us give unto God the glory due to his judgements. 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, hid 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 nathan's plainness, we all have been the men, all of us have been the Achan's and the disturbers of the camp of our Israel. Nehemiah made a solemn and ingenuous confession, chap. 9.34, 35. Neither have our Kings, our Princes, our Priests, or our Fathers kept thy Law, nor hearkened unto thy Commandments, and thy Testimonies wherewith thou didst testify against them. For they have not served thee in their Kingdom, and in thy great goodness that thou gavest them. So if we will complain that the crown is fallen from our heads, the woe was from hence, that we had sinned. 2. Let's confess that we have digged 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 twoforked tongue, and we have felt its sting, oppression in our gates, schisms and divided opinions amongst ourselves. 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 bless the Lord who hath delivered us from an universal toleration, or rather the sole cherishing of the various humours and frenzies of our Religionists, which, if they had been longer fomented under an Anarchy, must needs have ended in that Mormo and bugbear of Popery, which was so much dreaded, I know not whether without cause, but sure not without design. And we had almost fought ourselves 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 near relation of his, who had engaged himself in the work of the Ministry, not to be overforward in declaiming against Popery, if he did intent 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 public addresses to our Maker to be affected with exterior decencies, (wherein the Papist may be said to superabound even to a pompous gaudiness) which heathens practised though the object of their worship was idolatrous; and God, who best knows his own creature, solemnly enjoined by a law to Israel, where their rites were sacraments, and their ceremonies mysteries. And though Christ canceled 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, unless 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 decried it. In a word, we have been building Babylon ever since we have sung those Paeans, 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. Bless 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 sins under his rod provoked him to his face. 3. Bless God. Because we must needs bless 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 gain salvation for us by the sword, yet as the Lord of Hosts, he hath infatuated the policy, weakened the power, and silenced the pride of our Enemies; And all this by small, indeed by no means. It hath been said, Omne malum ab Aquilone, 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 sinful. 4. Bless 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 David's son. A Prince that most lively resembled that Princely Prophet in his devotions and troubles. I might here bring in the Chorus and Choir who are to bless 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 Clergy and the Ministers of the Gospel. That they shall see the Defender of their Faith: And may it be their prayers and their faithful 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 judgements, and to secure mercies. 1. To keep off judgements. And because the cry of profaneness is said to be so great in the Kingdom, let's have a holy fear, and jealousy of ourselves, 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 wilderness of our former confusions. Right Honourable, Do yourselves therefore, the Nation, and the Church of Christ that right, vigorously, and effectually, by your practice, by your precepts, by your examples, and by your authority to discountenance & suppress that spirit of profaneness. True, vitia crunt donec homines: but when men glory in their shame, and are dissolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4.5. to an excess 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. Righteousness exalteth a Nation, but sin is a reproach to any people, viz. such sins as openly reproach God and the profession of godliness. And the wise King provides a remedy against it, v. 35. The King's favour is towards a wise servant, but his wrath is against him that causeth shame. 'Twill be no disloyalty in you to prevent our Sovereign's 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 topical absurdity, to be drunk in the Dutchman's 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 than 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 aim at supremacy, as woeful experience hath taught us: and seeing the great and effectual door to obtain it, hath been some extraordinary profession, taking advantage of the loser lives of others, nothing can better counter mine them, then by powerfully suppressing profaneness, which is so much complained of, and so loudly decried. Whether in respect to God's 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 schisms, hath not sprung from the licentiousness of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater parties. And can you blame men for being solicitous of their souls salvation in lesser assemblies? who possibly may come over to us, when we come over to God by a sober and Christianlike 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 armoury 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 virtue was commended, but his rigid and hasty zeal was thus censured by the Orator, 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 compel 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, do hearty wish for the Primitive purity and discipline, but we can only behold it, as the University Student doth the Mariner's Card, where our Eye, & our Compass may trace such Rhumbs, & such Climates, wherein we never dare to expose ourselves. However if your counsels shall bestow on us our keys, may our prudence be such that we do not, as passionate Friars in a dark Cloister, 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 drunkenness. As for covetousness, which is idolatry, and the root and mother-sin of all evil, we cannot descry it, and it passeth incognito. The great qualifications of Jethroes magistrates, Exod. 18.21. were not only to be able men fit for their employments, 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 judgement betwixt man and man. And that this might farther appear, their hands were bound up from bribes: for they were to be men hating covetousness. For a gift blindeth the eyes of the wise, said the wisest of men. Let judgement therefore run down as waters, and righteousness as a mighty stream, Amos 5.24. Water is a free Element, and the streams thereof are not to be narrowed and conveyed by silver pipes under ground. Banish that proverb from your courts of judicature, Show me the man, and I will show you the Law. Injustice, bribery and oppression, are sins that are decried by the light of nature: and Homer, as I remember, engraves the punishment of unjust ministers of State upon the armour of his Achilles. This I mention for the subjects 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 complain 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 wickedness, and the Princes with their lies. Flattery is as grateful to most men, and most to men of authority, as bottles of new wine. 'Tis the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the over-officious bounty sometimes of our nearest 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 chief friends: and God in Israel enacted a law against such, Leu. 19.16. Lying lips do not become a Prince, saith Solomon, no nor lying ears. If a Ruler harkens to lies, all his servants are wicked, Pro. 29.12. 'tis an encouragement 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 esteem upon the profession and professors of godliness: 'tis a dearbought truth, That they are not the fittest subjects in the Courts of Princes that seldom tread the thresholds of God's 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 vain shall cry up their allegiance and fidelity to the Crown, that contribute a mass of debaucheries to its ruin and extirpation. Be ye therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly puritans, not for faction but conscience sake: possess your vessels in sanctification, in honour. Sanctify therefore the Lord your God in your hearts, and hollow his name in your lives, and encourage all that shall with Hannah frequent the place of God's worship. Good men by their lives and examples, by their prayers and devotions, do more strongly bear up the pillars of the earth, than the greatest Politicians by their counsels. 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 real godliness hath the promise of this life, aswell of the other to come, so God so far honours the shadow and counterfeit of it, Hypocrisy, that he oft bestows temporal mercies for a temporal 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) screened off a judgement. The Jews have a Proverb, that just men uphold the World, 'tis God's 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 behooveful to your interest, (not to name a higher) that it is well observed by a countryman of our own, That the Cardinals own their scarlets to the mortification and austerity of the poor Friars. For there is a veneration due to the face of Religion, Annis, & pietate gravem, si fortè virum quem Aspexere, silent:— 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 Christendom, that travellers in the Evening acknowledged the mercies of the day to God in his Church, of which we still retain 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 scarce understand the word, much less the thing; Let me not (I pray you) be misconceived, as if I thought the kingdom 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 glorify 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 God's due time win over those that are truly Christians, though blinded with smaller circumstances, that as yet they stand in their own light. I'll subjoin this, Had there not been a neglect of God's worship, a contempt of his word and commandments, that some acted the black Devil, because others did the white, the Throne of England could not have so easily fallen. 2. Let the Church enjoy such Ministers of the Gospel 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 enjoins them to be Lovers of Hospitality. Tit. 1.8. which supposes a subsistence proportionable thereunto, otherwise he might have bid them fly without wings. As for the honour of Respect, it's usually a concomitant of that of maintenance, and follows it in the world's esteem as the shadow doth the substance. I therefore press you to render unto them this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a due and a comfortable subsistence. I add further, that our Universities, which are your nurseries for Church and State, do not want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not bodies, but purses; and they henceforwards shall be thrice best Benefactors that add to their maintenance, not their number. 3. To secure mercies, let's labour and endeavour for a mutual compliance. Charity is the bond and ligature of all perfection; Divine, Moral, Political, and Economical. 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 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 ruin of the whole, which God forbidden. And what I say of this may be understood of all societies whatsoever: for even the more feeble members are necessary, says the Apostle. And those members of the body which we think to be less honourable, upon them we do bestow more abundant honour, v. 22, 23. For this the Philosopher says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 King's 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 scholars 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 spiritual things with spiritual, v. 13. by the same rule they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Distinguishers to know what is spiritual, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to serve in the Lord's 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 byword. Even the Kingdom 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 Worshipful 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 sinful 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 blood of war in the days of peace. 2. That as God had renovated their and our mercies, so they would be careful how they did innovate them. The Prophet's counsel did authorize 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 rest to your souls. His late Majesty said, if we take a watch asunder, and cleanse 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 go worse than before. The greatest honour that we can bestow upon his Martyred ashes, is to remember and follow the counsel 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 soldier's 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 soldiers, I said, that at last they had indeed lighted upon their Good old cause, The King and Parliament, which, I hoped, they would maintain, for which they were the hands of the Commonwealth, and not the heads to model it; that when Christ taught them their duty to do violence to no man, severely restrained them from public injuries, by forbidding private. Do violence to no man, much less to a State. 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 ranked 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 confess the calamities of a Civil war: wherefore I remembered them of Gods own counsel to Job, that there being no contending against the Leviathan of a lawful 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. THE END.