Life and Death of the Godly Man Exemplified, Sermon
A Sermon Preached November 12, 1676. at the Funeral of Mr. Thomas Wadſworth.
PSAL. XXXVII. 37.
Mark the perfect man, and behold the upright: for the end of that man is peace.
NOT to ſpend time in Prefacing; In the words read, we have theſe Two things worthy our conſideration.
First, We have here the Life and Death of a godly Man deſcrib'd to us; his Life, ſo he is ſtiled the perfect and the upright Man; his Death, and ſo his end is ſaid to be peace.
Secondly, We have that which is our duty, in reference to this godly Man; and that is to obſerve him, and to take ſpecial notice of him both living and dying; This is given us in two words: Firſt, Mark him; the word ſignifies to mark, as one that is upon a Watch-Tower. And ſecondly, Behold him, which ſignifies to behold him narrowly, and exactly: The doubling of the word, ſhews that we ſhould diligently conſider him. This is our duty with reference to the good and godly Man.
If you compare this Verſe with the foregoing, you ſhall find that the Prophet does, as it were, draw two Pictures; in verſe 35, he draws the Picture of the ungodly man; and he draws him in his beſt attire, he draws him in his beſt colours: I have ſeen the wicked in great power, and ſpreading himſelf like a green bay tree. Here you have a goodly picture; but his colours they are all fading, and his beauty and glory is ſoon gone; for ſo it follows at the next verſe, Yet he paſſed away, and lo he was not; yea, I ſought him, but he could not be found. He is ſoon wither'd root and branch, all his pomp and bravery it does quickly end in duſt and aſhes.
Now in oppoſition to this, the Prophet does here draw the Picture of a godly man, and he gives us theſe two lineaments of him; he calls him the perfect man and the upright; That is the Picture of his Life: And then he gives us the Picture of his Death too, or of him dying; and ſo his end is peace. Mark the perfect man, and behold the upright, for the end of that man is peace.
The obſervation or leſſon I ſhall commend to you is this, It is our duty to obſerve and take ſpecial notice of the good and godly man, both in his life and death. Such as are holy, gracious, and godly men, it is good for us to obſerve them living and dying; to mark how perfectly and uprightly they live, and behold how peaceably and comfortably they dye.
Here are three things to be ſpoken too, 1. The Life of the godly man. 2. His Death. And 3. Our duty with reference to him in both theſe.
Firſt, Let us a little view the Life of this godly man, as 'tis given us here under theſe two Characters of the perfect man, and the upright; The perfect man, who is he? or what is it to be perfect? That is perfect in a ſtrict ſenſe, to which nothing needs be added; and ſo he only is a perfect man, that hath nothing of imperfection remaining in him: But then, where ſhall we find this perfect Man? For if Noah and Abraham had their imperfections, if Elias is ſaid to be a Man of like paſſions with us, if Job and David were not without their defects, where then ſhall we find this perfect man? We muſt therefore diſtinguiſh; Perfection is either abſolute, or comparative:
Abſolute, and ſo they only are perfect, who are free from all ſin and imperfection; and thus the Angels in Heaven, and the ſpirits of juſt men above, are perfect.
And Secondly, there is a comparative perfection, and ſo the godly man may be ſaid to be a perfect man, if compared with the wicked, who have no grace at all; or compar'd with the hypocrite, who hath grace only in appearance; or compared with other Saints, who have leſs grace than he.
Or ſecondly, we may thus diſtinguiſh it: Perfection is either Legal, ſuch as the Law requires; or Evangelical, ſuch as the Goſpel accepts of.
First, Legal perfection, That lies in a ſinleſs obedience, and an exact conformity to the Law of God; and ſuch a perfect man, is not to be found amongſt men in this World: For the Scripture concludes all men under ſin. Job durſt not avouch himſelf to be thus perfect, Job 9.20, If I ſay I am perfect, it ſhall alſo prove me perverſe. And St. John durſt not aver himſelf to be thus perfect, John 1 Epiſt. 1.8, If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. To find a Man that hath nothing of darkneſs or ignorance remaining on his mind, that hath no evil thoughts or inclinations riſing in his heart, that hath no defects or imperfections in any of his duties and ſervices; you may as ſoon find a man that hath no ill-humours, no ſeeds of ſickneſs or death in his body.
But then, Secondly, There is an Evangelical Perfection, ſuch as the Goſpel does accept of; and thus the godly man may be ſaid to be perfect; and that, theſe Two ways.
Firſt, Perfect as to his juſtification before God through Jeſus Chriſt; a godly man he is perfectly juſtified, that is, his ſins are fully pardoned, they are all blotted out and remitted, as if they had never been committed; he that truly repents, and believes in the Lord Jeſus Chriſt, he hath the perfect righteouſneſs of Chriſt imputed to him; and upon that account is perfectly juſtified, he is acquitted from all his ſin. Who ſhall lay any thing to the charge of Gods elect? Rom. 8.33. We are compleat in Chriſt, Col. 2.10. Compleat in him, not in our ſelves; 'tis in him we have a perfect righteouſneſs for our juſtification before God; in our ſelves we have none, but what is as a filthy rag, and hath a Thouſand bracks and cracks in it.
Secondly, A godly man may be ſaid to be perfect too, as to his Regeneration and Sanctification, and that in Two reſpects.
1. Becauſe he hath the perfect beginnings and ſeeds of all grace and holineſs wrought in him; even as a Child as ſoon as it is born, hath the perfect limbs and lineaments of his Father, eye for eye, and hand for hand, and foot for foot, though he be ſtill capable of further growth and increaſe in every member; and ſo it is with thoſe that are born of God, they have all the lines of Gods image drawn upon their ſouls, they have all the limbs of the new creature, repentance towards God, and faith towards our Lord Jeſus Chriſt; love to God, hatred of ſin, and ſo of the reſt, though they are ſtill capable of a higher encreaſe and perfection in every grace; ſo much the Apoſtle intimates, 1 Theſ. 5.23, where he prays that God would ſanctifie them throughout, in Soul, Body, and Spirit: Mark, they are ſanctied in the whole Man, though not wholly; they are ſanctified throughout, though not throughly; there is no faculty of Soul that remains unſanctified, no member of Body that remains unſanctified; grace it doth extend it ſelf, as far as corruption did, unto every part; ſo that the godly man, though he be Regenerate but in part (for we know but in part, and we believe but in part, and love but in part); yet he hath this perfection, that he is regenerate in every part.
And 2. He may be call'd perfect, in regard of the aims and intentions of his deſires and endeavours; for perfection is that which a godly man doth aim at, and which he drives at, as in 2 Cor. 7.1, Let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of God. Mark, he ſpeaks of it, as a work that is continually a doing, it is ſtill in progreſs, and in proficiency; for there is no man that is made perfectly holy at the firſt, as there is no man that is grown a perfect man the firſt day he is born; and thus St. Paul, Phil. 3.12, 13, Not as though I had already attained, or were already perfect: But this one thing I do, forgetting thoſe things which are behind, and reaching forth to thoſe things that are before: I am preſſing onward, &c. Thus now it is with every godly man, there is no imperfection remaining in him, but what he longs to be fully rid of; and no grace and good thing wrought in him, but what he deſires to be fully perfected; he would be emptied of ſin to the very bottom, and filled with grace to the brim; and in this reſpect he may be called a perfect man: for in a Goſpel-ſenſe, they that would have no ſin in them, they have no ſin in them; and in a Goſpel-ſenſe, they that deſire and ſtrive after perfection, they are counted perfect. Thus we have done with the firſt term, the firſt Character that is given of a godly man, as he is ſtiled the perfect man.
Secondly, He is ſtiled the Ʋpright man: and ſome diſtinguiſh between theſe two, as between the Root and the Fruit, the Fountain and the Streams; Perfection they refer to the inward ſtate of the Soul; and uprightneſs to outward walking before God and Man: but we need not be very curious in diſtinguiſhing theſe two, for they are often put one for another: and indeed, a Chriſtians perfection, it lies in his uprightneſs; and therefore Aſa, and Job, and David, are ſaid to walk before God with a perfect heart; that is, with an upright heart. Now then to be upright, it is to be downright in Religion, to be plain-hearted and ſingle-ſpirited in what we do; when we are true to our profeſſion, and real in what we do; and thus Jacob is ſaid to be a plain man; that is, a perfect and an upright man, without any foldings or doublings in his ſpirit: 'tis oppos'd to Hypocriſie and falſe-heartedneſs, to diſſimulation and empty ſhows in Religion; as the Phaeriſees you know they made great ſhows in Religion, they did many things, but they were falſe-hearted in all that they did; they made long Prayers, but it was under a colour to devour Widows houſes: they gave Alms, but it was to be ſeen of men: they had by-ends, baſe and ſiniſter reſpects in all that they did; they did ſeek themſelves, and ſerved themſelves in their ſerving of God; they did not do it out of conſcience and obedience to God, to pleaſe God, to honour God, to enjoy God, this was the dead Fly in all their Ointment, this was the Leven that did ſowr all their Services: for without this inward Truth and uprightneſs of heart, all that we do in Religion, is nothing at all; our moſt glorious performances they are but abominations in the ſight of God, if there be not this Truth within, if they be not done out of conſcience and obedience to God; it is the ſame with that ſimplicity and ſincerity you read of, 2 Cor. 1.12, In ſimplicity and godly ſincerity we have had our converſation in the world. In ſimplicity; not a fooliſh ſimplicity, but a godly ſimplicity, as God is ſaid to be a Simple Eſſence without mixture; ſo Pauls ſimplicity was without all mixture of guile, or fraud, or deceit in what he did. I might ſhew you what are the Ingredients of this Uprightneſs; when it is that we do act in the uprightneſs of our hearts.
Firſt, Love to God, that muſt be the ſpring and principle from whence all comes: for if we do not love God, we ſhall not ſeek to pleaſe him in what we do; and if we do not love God, God will not be pleaſed with us neither, in what we do; for what are all our performances to God, if they do not ſlow from Love? and how can we love him, except we know that he hath lov'd us firſt? and therefore there muſt be Faith apprehending the love of God in Jeſus Chriſt, at the bottom of all, without which all that we do in Religion is but Morality.
And ſecondly, The Will of God muſt be the Rule of what we do: for it is not properly a duty or ſervice done to God, if it be not done in obedience to his Will. What Maſter will be ſerved by his Servant as his Servant will? if in our ſerving and worſhipping of God, we ſerve him according to our own will, and not his Will; we do but ſerve our ſelves, and not God; nay, indeed we do but ſet up our ſelves in the room of God.
And Thirdly, The Glory of God that muſt be the end of all: not that we may have praiſe and glory from men, but that God in all things may be glorified by us: if we have any good thing in us, it is from the grace of God that we receive it; and if there be any good thing done by us, it is by the grace of God we are enabled to do it; and therefore the glory, and the honour of all that we have and do, belongs to God. The upright man he is always an humble man, he hath the loweſt and meaneſt thoughts of himſelf of any in the World; he hath to do with God in all that he doth, and ſo he can ſee the defects that are in himſelf, and in his ſervices: and therefore when he hath done all, he doth acknowledg that he is but an unprofitable ſervant. Thus you ſee who this Upright man is; he is one that doth ſtudy to approve his heart unto God, more than his ways and actions to men.
We might here ſhew you what are the ſigns and evidences of this uprightneſs of heart; but I muſt not engage too far in that. All that I will ſay, is this, There are two Verſes in Davids Pſalms, if you are able to repeat them, and your hearts not give your tongues the lye in the ſaying of them, it will be a great proof and evidence of your uprightneſs: the one is that in the 139 Pſalm, ver. the laſt. Lord, ſearch me and try me; and ſee iſ there be any way of wickedneſs in me. If you can thus pray to God, that God would try you, and ſearch you, and ſee if there be any corruption in you that does endanger your Salvation, this is a great ſign of your Uprightneſs. That is a ſure Rule: He that repents truly of any Sin, he does repent of every Sin, for every Sin hath the nature of all Sin in it; and therefore he that ſays, This Sin I muſt reſerve; herein the Lord be merciful to me: this pride, this luſt of mine I would have ſpar'd, as Saul ſpar'd the fatteſt of the Cattel, and as David would have the young man Abſalom dealt gently withal; he is no upright man. The other Text is Pſalm 119.6, Then ſhall I not be aſhamed, when I have reſpect to all thy Commandments: Mark, true Uprightneſs it hath an eye to all Gods Commandments: to all that is good, to know the whole Will of God, and to practice it; He does not pick and chuſe amongſt the Commandments of God: he that truly makes conſcience of one Command, makes conſcience of every Command; partial Obedience, it is hypocritical Obedience. So that here now is your Trial, Chriſtians, when there is no Sin that you would have hid from Gods eye, and no Duty that you would have hid from your eye; when there is no Sin which God reveals to you to be a Sin, but your hearts are againſt it; and no Duty which God reveals to be your Duty, but your hearts are for it; when you make conſcience of the leaſt known Sin, and of the leaſt known Duty; this, and nothing leſs than this, will prove your Uprightneſs, will prove your Sincerity. I will add but one thing more, and ſo I ſhall have done with this firſt part of the Text: it is to mind you of that Scripture you have in Eccleſiastes 7.29, God made man upright at firſt, but he ſought out many inventions. This Uprightneſs, my Brethren, was a part of that perfection wherewith Man was endow'd in his Primitive ſtate: but man had no ſooner fallen, but preſently he diſcovered the doubling of his Spirit with God, and ſeeks for hidings and coverings to himſelf: Since the fall, our hearts are as full of this deceit, this falſhood, as ever they can hold: the heart of man is deceitful and deſperately wicked above all that we are able to know; we have the poiſon of the Serpent in us, and are become full of turnings and windings: you may ſee it in your little Children, one of the firſt things they learn, is to lye, and to equivocate, and to excuſe, and to hide things, and to play the Hypocrites: I ſay, we have it all in us by Nature. By Nature we do ſeek our ſelves, and aim at our ſelves in all we do, and not God. Do not think that the Phariſees only were prone to this Hypocriſie, to draw nigh to God with their lips, and to have their hearts far from him, or to do Duties to be ſeen of men. I tell you, we have every one a Phariſee in our bellies; therefore we have need to beg of God that he would make us upright again, and to pray as David did; Lord, create in me a new heart, and renew a right ſpirit within me.
I come now to ſpeak of his death, and I ſee I muſt be ſhorteſt there, where I thought to have been longeſt; having been longeſt already, where I intended to be ſhorteſt: well, the end of this man is peace. His end is peace in a twofold oppoſition: Firſt, To a wicked man, though his life may be pleaſant, and his way ſmooth and ſtrew'd with Roſes, yet his end is bitterneſs; his Death-bed ſtuft with Thorns; as the Cloud which had a bright ſide toward the Iſraelites, had a dark ſide to the Egyptians: ſo Death, that hath a bright ſide to a godly man, it hath a dark and blackſide towards a wicked man: as they ſay in Logick, the concluſion always follows the worſer part; So it is with the wicked, his concluſion follows the worſer part of his premiſes.
Secondly, His end is peace, in oppoſition to his own life; Perhaps a godly mans life may be full of trouble; he may meet with many Temptations, with great Trials, but his end is peace; he ſhall be brought to a quiet Port, and land on a ſhore of Reſt.
But how is a godly mans end peace? and why is it peace? Let me ſpeak a little of theſe two. How is his end peace? His end is peace theſe five ways:
Firſt, If you take Peace for Peace with men, ſo his end is Peace; he doth endeavour as much as in him lies to live peaceably with all men; and he deſires to die in peace with all men: As he did not live in Quarrels, ſo he doth not die in Quarrels; he doth not ſuffer the Sun of his Life to go down upon his Wrath. Poſſibly men are at War with him, malign him, perſecute him, even unto death, as they did Stephen; yet he is at amity with them, and prays, Lord lay not this ſin to their charge: And with Chriſt, Father forgive them, for they know not what they do; He hath learnt that Leſſon which Nature will never teach a man, Matth. 5, To love his Enemies, to bleſs them that curſe him, to pray for them which deſpightfully uſe him.
Secondly, They have peace with Angels: for when they die, theſe bleſſed Spirits do conduct and accompany their departing Souls unto Abrahams boſom, Luke 16.22; and at the Reſurrection will gather together the bodies of the Elect from all corners of the Earth, where their duſt hath been ſcattered. Heb. 1.17, We read how Angels, who are Executioners of Gods Judgments upon the wicked, do ſtand ready to avenge the quarrel of God upon his Enemies; as Joab the Captain of David's Hoſt was ready to have taken off Shimei's head when he curſed the King, if he had but ſaid the word. Theſe Angels which are the Hoſts of God, are ſent forth as miniſtring Spirits, as friends to the Saints.
Thirdly, His end is peace with God, God is reconcil'd to him, and he is reconcil'd to God and to all his ways: being justified by faith, we have peace with God; no more anger in his Boſom, no more frowns in his Face towards him, but all his anger is turned into Love. Oh that peace of God which paſſeth all underſtanding, that fills his heart and mind! What a ſweet thing is it, my Brethren, to be at peace with that God whom we have ſo offended by our Sins? to have his Face ſmiling upon us, and his Arms embracing us? Who knows the ſweetneſs of ſuch ſmiles, but thoſe that have felt his frowns? therefore Chriſt calls them his Friends: for a man when he lies ſick, to have the boſom of a reconciled God and Father to be his pillow; and when he dies, to die in the Arms of Chriſt, this muſt make it ſweet dying indeed.
Fourthly, He hath peace in his own Conſcience, peace in his own Boſom: This is our rejoycing, the teſtimony of a good conſcience; and that bird in the boſom, does oftentimes ſing moſt ſweetly, when the man draws neareſt to his death. Great peace have they that love thy law, ſays the Pſalmiſt, and nothing ſhall offend them; thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee. This follows upon our reconciliation with God, peace of Conſcience, that is more worth than a Thouſand worlds; and to have Conſcience to be our enemy, continually accuſing and upbraiding of us, ſtriking us with fear; to have the worm gnawing in the Soul, before the worms are feeding on the fleſh; This is a continual dropping, this is an Hell upon earth: As a good Conſcience is a Heaven begun, ſo an evil guilty Conſcience is a Hell begun. That is a fourth thing they have, peace of Conſcience; as the ſting of death is taken away, ſo the ſting of Conſcience is taken away likewiſe.
Fifthly and laſtly, His end is peace, for he enters into peace, into full and perfect peace; ſo in Iſaiah 57.1, 2, Where the Prophet is bemoaning the righteous mans death, that no man lays it to heart, he ſhews, that they need not lay his death to heart, in reference to him; for he enters into peace. And ſo Simeon, Luk. 2.29, 30, Lord, now letteſt thou thy ſervant depart in peace according to thy word, for mine eyes have ſeen thy ſalvation; and bleſſed are the dead that dye in the Lord, for they rest from their labours. In the Third Region, the upper Region of the Air, they ſay there are no Clouds nor Storms, no Thunder nor Lightning. In the Third Heavens, in thoſe coeleſtial Manſions, I am ſure there are no troubles, no ſtorms, no fears, no temptations, but everlaſting reſt and peace. But why is this Mans end peace? It muſt needs be peace with him in the … for the God whom he ſerves, he is …, and the Chriſt in whom he be… the Prince of peace, and the Spirit that dwells in …, the fruits of that ſpirit is joy and peaces, and the Goſpel that is Prach'd, it is call'd the … and the Miniſters that are his Teach… the Ambaſſadors of peace: their work is … publiſh peace; and the Kingdom of God in which they are, or rather which is in them, it does conſiſt in peace, in righteouſneſs, and joy in the holy Ghoſt, and … Covenant that is between God and them, it is a Covenant of peace; and the great Benediction and bleſſing of the Goſpel, it is grace and peace; and they themſelves are ſtiled the ſons of peace, and the children of peace; and therefore they muſt needs have peace in the end.
I muſt not ſpeak to all theſe, I will content my ſelf, only with theſe two grounds of the point.
Firſt, A godly mans end muſt needs be peace upon this ground; Becauſe Jeſus Chriſt hath made his peace, procur'd his peace, and left peace to him; he made peace for us, Col. 1.2…, Having made peace through the blood of his croſs; and the chaſtiſement of our peace was upon him. Sin had made a breach between Heaven and Earth, and Chriſt comes to ſtand in the gap, and take up all quarrels▪ and therefore having made peace, when … to dye, he bequeath'd peace to all his people as their …, Joh. 4.27, Peace I leave with you, … unto you, not as the world … your heart be troubled, neither …. And the Spirit, the Holy Ghoſt, … …ecutor, who is a faithful … peace to the Soul; he is the Dove that brings this Olive-branch of peace to the Soul, to tell us that the Waters of Gods anger are alſwag'd.
Secondly, The end of a godly man muſt … peace too upon this account. Becauſe all … are remov'd and taken out of the way, … his peace; Sin and Satan, the two … and diſturbers of our peace, are taken ….
1. Sin: What makes God frown upon … and what makes us afraid of God, but … ſaith Chriſt, thy ſins are forgiven thee: And when ſin, the cauſe of the breach, is remov'd, then peace muſt needs follow: Now all ſin is fully pardon'd and forgiven to the godly Man; God hath remov'd his ſins from him, as far as the Eaſt is from the Weſt; What then ſhould hinder his peace? And as there is no ſin that is left unpardon'd by God, ſo there is no ſin that is unrepented of by the godly Man, and therefore peace muſt needs follow: when God puts away our ſin by pardoning it, and we put away our ſin too by repenting of it, then peace follows: God puts away our ſins, as far as the Eaſt is from the Weſt, ſo as … to remember them more; and when we part away our … as far as the Eaſt is from the Weſt, ſo as never to return to them any more, … follows peace indeed. While ſin is unrepented of, never look for peace when any ſin is indulg'd in the Soul, there cannot be peace with God, whiles we are at peace with any ſin; one known ſin kept up in thy heart, is enough to breed an everlaſting war between God and thy Soul: But now, when God puts away ſin by pardoning and we put away all ſin, by repenting and renouncing … every weapon of war, then peace ….
2. And then the Devil who is the great Accuſer of the Brethren, and Enemy of our peace, he is deſtroy'd, That by death he might deſtroy him that had the power of death, that is the Devil, Heb. 2.14. What power hath the Devil over Death, not of a Judg, but of a Jaylor and Executioner, having deſtroyed him? How is the Devil deſtroyed by Chriſt, not as to his being, but power, which he had to make Death terrible? Well then, if Sin be taken out of the way, and the Devil be deſtroyed too, then peace muſt needs follow to the godly man. I know there is an Objejection may be made.
You ſay, that the godly man hath peace in his end: What, are there not ſome whom we have cauſe to judg are perfect and upright men, and yet have died far from this peace; they have ſet in a Cloud, died in a dark and diſconſolate ſtate?
For anſwer to that, I will only ſay theſe two things: Firſt, That the moſt general Rule may have ſome exceptions; though this be laid down as a general Rule in Scripture, yet God may make ſome exceptions to it; it is poſſible a good conſcience may be an unquiet conſcience, though 'tis a rare thing for a godly man to die without any peace; for the righteous hath hope in his death.
Secondly, I ſay, That though a godly man may not always have peace in his death as to his own ſenſe and apprehenſion, yet his ſtate is a ſtate of peace and reconciliation with God; though his peace be not always clear, yet it is always ſure. A wicked man may have no bonds in his death, and yet his eſtate may be never the better for that; and a godly man may ſometimes die full of fears and tremblings, and yet his eſtate be never the worſe for that. He hath matter for peace, and his trouble is for want of underſtanding things aright: though he ſets in a Cloud in this life, yet he riſes without a Cloud in the other life.
There is a third part of the Doctrine behind that I ſhould have ſpoken to, and that is our Duty — to mark this perfect man, and behold this upright man: And I might have ſhown you wherein we ſhould mark him.
Mark him, 1. In his Ingreſs, in his entrance upon the ways of God; mark him in his converſion to God, in his turning from ſin to God.
2. Mark him in his Progreſs, how he holds on in the ways of God, how he walks with God.
Thirdly, Mark him in his Regreſs, how he returns again; if at any time he go out of the way, if he do fall, and be overtaken, how he riſes again by repentance: Mark how he confeſſes his ſius, and ſincerely bewails them, and does not excuſe them as Saul did.
And Laſtly, Mark him in his Egreſs, how he goes out of the World, how he dyes; and if the dying ſpeeches of Gods Children had all been recorded, it would have been a Book more worth than Gold: In all theſe reſpects, there are many things in the godly that are worth our obſervation; the truth is, there is no man elſe in the World that is hardly worth the looking at, but the Godly man: As the Prophet ſaid to that great King, 2 Kings 3.14, As the Lord of Hoſts liveth, before whom I ſtand, were it not that I regard the preſence of Jehoſhaphat the King of Judah, I would not look towards thee, nor ſee thee. Though he was a great King, yet he was but a contemptible piece in the Prophets eye, becauſe not a godly Man. We are apt to gaze upon the great ones of the World, to look at them, becauſe of their Greatneſs, and Riches, and Honours; but the truth is, only the godly man is worth looking at, this is the Man that God looks at: To this man will I look, ſaith God, as if he were taken with the ſight.
I might ſhew you too, to what end we ſhould mark the godly Man: Not as Daniel's enemies markt him, to ſee if they could find him tripping; and not as many that mark David, to encourage themſelves to ſin: But we are to mark him, as the Apoſtle directs us, Phil. 3.17, Mark ſuch, that you may follow their example. And then how far we are to follow the example of the godly, Be followers of me, ſaith the Apoſtle, as I am of Christ. But I cannot ſtand upon theſe things.
Ʋſe Firſt, This might ſhew us the happineſs of the godly Man: we uſe to ſay, That is well that ends well; then ſure it will be well with the godly Man, for he ends well, his end is peace, he enters into peace; and what a comfortable thing it is to ſtand by the Bed-ſide of a godly Man, to hear how comfortably he talks of going to God? I know, ſays he, whom I have believed; and how familiarly he can ſpeak of Death; Oh Death where is thy ſting! And with what deſires and longings he waits for his great change; I ſhall but change my place, I ſhall not change my company. And with what quietneſs he can lye down in the Grave; with as much quietneſs as he can put off his Clothes to lye down in his Bed: For indeed, the Grave is but the Bed of a godly Man, where he lies down to ſleep; he is glad that the time of his departure is ſo nigh, and can ſay, Come ye Angels, and do your office.
Secondly, This would inform us of the miſery of wicked and ungodly men, it is the perfect the upright Man whoſe end is peace: What then is like to be the end of the ungodly? What peace, as he ſaid, ſo long as the whoredoms of thy mother Jezebel remain? So, what peace can there be to thee, ſinner, whiles thou art going on in ways of wickedneſs, whiles thou art a lover of thy pleaſures, a lover of thy luſt, a lover of theſe more than a lover of God? You know that ſpeech of the Prophet Iſaiah, There is no peace, ſaith my God, to the wicked. It is not I, but God that ſays it, ſays the Prophet; falſe Prophets may cry peace, peace, to you, ſaying, you may repent at laſt, and do well enough; and your own hearts may cry peace, peace to you, God is merciful, and all are ſinners as well as we: I, but there is no peace to the wicked, ſays my God. God hath ſaid it, That men going on in ways of wickedneſs, there is no peace to them; but it will be bitterneſs in the latter end: Such a one will ſay, oh! what will become of me? what ſhall I do? which way ſoever thou lookeſt, thou canſt ſee nothing but that which may diſquiet thy poor Soul: If thou lookeſt above thee, there is the wrath of an Almighty Inſinite God hanging over thy head; if thou look'ſt within thee, there is a guilty Conſcience accuſing thee; if thou look'ſt beneath thee, there is the bottomleſs pit gaping on thee, ready to devour thee; ſo that which way ſoever thou look'ſt, above thee, beneath thee, within thee, without thee, thou canſt ſee nothing but blackneſs, and darkneſs. There are other Uſes might be made of it, but I muſt paſs them by, that I might ſpeak a little to the occaſion of this Diſcourſe.
MY Brethren, the Text that we have now open'd to you, I may truly ſay, hath been fulfil'd before your eyes in the Life and Death of this precious Saint and Servant of God, that is taken from you: I might go over the Text again, and ſhew you how he was this perfect Man; whether you look upon him as a Man, or as a Chriſtian, or as a Miniſter, he had thoſe perfections in him that did render him belov'd and honour'd by all that knew him; and if there be any that had not a reſpect and value for him, it was becauſe they did not know him: He was no empty-Cask, but a Veſſel filled with choice and precious Liquor, as appeared by thoſe gracious and ſavoury Diſcourſes, which did ſo often come from him. As to the Gifts and Graces of Gods Spirit, he had them both in a very high degree of perfection; he was both able to teach, and apt to teach, which is but a rare conjunction; for many that are moſt able to teach, are not always moſt apt and ready to teach; and ſome that are moſt apt and forward to Teach, they are not always moſt able to Teach; he had a ſpring of living waters within him. In his Prayers and Preaching, he need not Pump, for they did flow from him as waters out of a full Fountain; out of the abundance of his heart, we may truly ſay, he did both Preach and Pray: God had given him the Tongue of the Learned, whereby he was able to ſpeak a word in ſeaſon upon all occaſions.
The Word of God did dwell ſo richly in him, that he needed not any long time in preparation, but could ſpeak to any Subject both pertinently and profitably upon very ſhort warning.
He was one fitted, not only to declare the Truth, but to defend the Truth; witneſs that book of his concerning the Immortality of the Soul. He was mighty in Prayer, and powerful in Preaching. I have often thought he had a more than ordinary preſence of God in all that he did.
But ſecondly, He was this upright man; and indeed, his great perfection lay in that uprightneſs and integrity of Spirit that appear'd in him. In all that he did, he did not ſeek himſelf, or ſerve himſelf of the Goſpel; he had his eye to his Maſters glory, and not to his own gain or glory: though he had the overſight of two Congregations, yet he did not take the overſight of them for filthy lucres ſake. I ſuppoſe many here can bear him witneſs, that he made not one penny of profit in the Year, but rather ſpent many pounds upon their ſervice. God had bleſt him with an Eſtate of his own, and he rejoyc'd to preach the Goſpel freely; though he had a double Care and a double Charge upon him, yet he had not a double Benefit: he could truly ſay, as Paul, Act. 20.33, I have coveted no mans ſilver or gold; no, it was the holy lucre of gaining of Souls to Chriſt that his heart did moſt covet, and therein God gave him the deſire of his heart. His Miniſtry was not blaſted with dry breaſts, and a miſcarrying womb; but as he travelled with the ſalvation of Sinners, ſo he ſaw the fruit of the travel of his Soul, and was ſatisfied; as he laboured abundantly in the work of the Lord, ſo God proſpered and bleſſed his labours abundantly. He did not run in vain, pray in vain, preach in vain: God made him a bleſſed Inſtrument of good, of Eternal good to many Souls. And he did as little mind the praiſe and glory of this World, as he did the profits and gain of it. He ſought his honour in God only, and was carry'd forth with pure aims and reſpects to his glory. I have ſometimes heard him profeſs, that he ſcarcely knew what it was to lie under the temptation of deſiring the praiſe and commendations of men in what he did. He ſaw ſuch an emptineſs in all humane applauſe, and had his eye ſo fixt upon his Maſters glory, that it put out all vain humane glory in his eſtimation. I have often admir'd him for the good things of the Spirit of God that I ſaw in him: for that ſpirit of Faith that dwelt in him: he liv'd in as firm and lively belief of the Eternal and inviſible things of the other World, as any man that ever I knew: For that Spirit of Adoption that reſted upon him (for he was as much above the ſpirit of Fear and Bondage, as any man that ever I knew); For that Spirit of Heavenly-mindedneſs that he liv'd in continually: He had his heart and converſation in Heaven, as much as any man that ever I knew: For that Spirit of holy Courage he was fill'd withal: for he was one that would ſtand for God in the worſt of times: and when he judg'd that the Cauſe and Truth of God required it, he would not be daunted and driven from his Duty by the fear of men.
But above all, his glory and Excellency lay in this, the uprightneſs and integrity of his ſpirit, that he ſerv'd his Lord and Maſter with ſuch a ſingle eye, and ſuch a ſingle heart. I have ſometimes ſeen him rejoyce in ſpirit, and ſpeaking of the great comfort that he found in his Soul upon this account; that his Conſcience did bear him witneſs, that he ſought the glory of God in what he did, above all the world, and expected his reward from God only; I have often thought, that if ever I ſaw an Iſraelite indeed in whom was no guile, he was one.
And as he was thus perfect and upright in his life, ſo his end was peace and bleſſedneſs: I ſaw him only the Evening before he died, and asked him how he did? He anſwered me, That he had been under a very ſharp rod; But it was that which my heavenly Father (ſaid he) hath laid upon me; for as many as I love, I rebuke and chaſten: that is a Paradox, ſaid he, to the world; but everlaſting Arms are underneath me: and I bleſs God he hath taken all the terror of Death quite away from me. And when another asked him, If he had not the reſtimony and witneſs of a good Conſcience; he would ſay, Truly, I have ſerved God in ſincerity; and can truly … I have believed, and therefore have I ſpoken. then thoſe that were about him, pitied him becauſe of his great pains and Agonies: You know not, ſaid he, what my pains are, and you know not what my Conſolations are! Oh, how ſweet will my glory and triumph be after theſe ſharp pains! And when his Relations wept about him, he would be diſpleaſed with them, ſaying, What, are you troubl'd that God is calling home his Children? If you think I am afraid of Death, you are miſtaken, for I have no fear of death upon me. He had not the leaſt Cloud upon his ſpirit in all his ſickneſs, that could be perceived by thoſe about him. And in the midſt of the ſharpeſt pains (which could not but be very ſharp, by a large ſtone in his bladder and kidneys: one of them being waſted, and the other extreamly ſwoln); under all his pains, no other language came from him, but, Father pity thy Child. But I ſee I muſt break off: for the clouds return again after the rain, & the waters are ready to overflow the banks, and I would not have you drown'd in tears: What ſhall I ſay, my Brethren? precious in the ſight of God is both the life and death of his Saints: the memory of the righteous ſhall be bleſſed; the name of holy men it is as a precious Ointment poured forth, and ſo is the name of this holy man. We need not bring any Spices to embalm him, we need not raiſe him up any Tomb or Monument: he hath a better Monument erected in the hearts of Gods people, and of God himſelf, than any we are able to erect unto him. This I muſt ſay, and this is all that I will ſay, I verily believe there are few men that have been more belov'd whileſt they lived, or more bewail'd when they died. Though the day of his Funeral was a clear Sunſhine day without any Clouds, yet I am ſure there were many ſhowrs of Tears that fell by the way as he was paſſing to his grave. I ſhould have ſpoken ſomething to thoſe that are left behind.
1. To his Relations, a word to them: Do not you mourn as thoſe that are without hope; why ſhould your eyes be pouring out tears for him, when all tears are wip'd from his eyes? he is with God and Chriſt, and the innumerable company of Angels, and Spirits of juſt men made perfect: he is before the Throne triumphing; and if you could hear him, he would ſay to you, Weep not for me, ſhed not one tear for me; but weep for your ſelves. You have not one doubt, not one fear concerning his everlaſting happineſs; and Oh what a quieting conſideration ſhould that be to you!
2. To you that were his Church and People, I ſhould have ſpoken a few words to you: 1. Be you ſenſible of your loſs, lay to heart the breach that God hath made amongſt you; and ſuch breaches as this ſhould not be look'd upon with unbroken hearts: You know how they lamented Samuel when he died; and how they lamented Aaron and Stephen when they died; and you have great cauſe of lamentation. You will ſay, We have wept again and again. I, but weep not only for your loſs, but for your ſins: we can many times pour out floods of tears upon our loſſes, when we can look upon Sin that was the true cauſe of all, with dry eyes all the while. I tell you, if your heads were Fountains of waters, and your eyes Rivers of tears, you could never enough bewail thoſe ſins by which you have ſinned ſo many godly Miniſters into their graves of late: for when faithful and pious Miniſters are going off ſo faſt from us, 'tis a ſad ſign of ſome ſevere judgment that is coming on apace: therefore lay this loſs to heart.
To loſe ſuch a painful, pious, faithful Labourer as he was, it is no little loſs. He had a large heart, as the ſand upon the Sea-ſhore, for the doing of good: he was one that did beſtir himſelf to do good: and did much work in a little time. Oh, my Brethren, he is one that will be dearly miſt by all: His Family will miſs him, and his People will miſs him; the Countrey will miſs him, and the City will miſs him too: Saints will miſs him to build them up in their Faith: and Sinners will miſs him, to awaken and rouſe them out of their ſins: the Poor will miſs him, to raiſe Collections for them, to refreſh their bowels: and the rich will miſs him, to ſpur and quicken them up to be rich in good works.
The ſecond thing I would ſay to you, is this: That you would live as thoſe that have ſate under the Miniſtry of ſo pious and worthy a Perſon; how is that, you will ſay? firſt, walk as Children of Purity: Secondly, as Children of Peace: for he was a Friend to both.
Firſt, Walk as Children of Purity: thoſe pure, heavenly and ſpiritual Exhortations that you have heard from him, they do call for a pure and heavenly Converſation from you: though he be dead and buried, do not let his Sermons die and be buried with him; the death of the Miniſter ſhould indeed revive his Inſtructions, and enliven and imprint the remembrance of them the more deeply upon the hearts of the people.
Secondly, Walk as the Children of peace too, and maintain Peace and Unity amongſt your ſelves; though the Shepherd be ſmitten, yet let not the Sheep be ſcatter'd; let not this breach that God hath made, be the occaſion of any more breaches amongſt you: Remember the words of David, How ſweet and lovely a thing it is, for brethren to live together in unity. Remember the words of Chriſt, That bleſſed are the peace-makers. And read over thoſe words of Paul when you come home, 1 Cor. 1.10, for I have not time to read them: Take heed, Brethren of walking ſo, as to bring a diſhonour and an evil report upon your Paſtor and Teacher now he is gone: O! think with your ſelves, Did my Paſtor teach me to be proud, or to be covetous, or to be unjuſt, or to be cenſorious? If he could return again upon the earth, and ſee any of you ſuch, Would he not ſay to you, Did you learn theſe things of me?
Laſtly, A word of Counſel in general, and ſo I have done. Do we deſire to have peace in our end? I, that is it which we all deſire. Would we fain dye comfortably? Who does not deſire to do ſo? Here is your way; Two things I would leave with you:
1. Mark the perfect and upright man, to imitate his example. 'Tis the command of the Apoſtle, Heb. 13.7, He would have them mark them that labour amongſt them, and follow their converſation: O! it is a matter of great concernment, whom you follow, whom you imitate! Alas, if you live with the wicked, if you follow vain perſons, you muſt dye with them; do not think to live ſalſly and diſſemblingly, and yet to dye comfortably; do not think to live with Pharoah, and yet to dye with Moſes; to live with Judas, to live with Demas, and yet to dye with Paul: No, we muſt live with the pure, with upright and perfect men; we muſt make them to be our examples, if we would dye with them; we ſhould make a good uſe of every good example that God hath given us. A godly Man when he dyes, bequeaths us this Legacy, he leaves us the Picture of his Life to walk by.
2. You muſt not only mark the perfect mans example, and behold the upright man; but you your ſelves muſt live ſo, as you may give and leave a good example to others: Brethren, 'tis not only the duty of thoſe that teach you, to give a good example, as Paul exhorts Timothy and Titus to be examples to the believers, in word, in converſation, in charity, in faith, in purity: But it is the duty of hearers to give good examples one to another. The Apoſtle exhorts aged Women, Tit. 2.2, by their example to teach the younger Women; and exhorts Wives, to have their converſation ſo in fear, (1 Pet. 1.3,) that their Husbands beholding their good converſation, may be won to the truth; it may be thy Husband is not won by the hearing of the Word, but thou ſhouldſt labour to be ſo holy, humble, loving, and obedient in thy converſation, that hereby thou maiſt convince him. What knoweſt thou, O man, whether thou ſhalt ſave thy wife? and what knoweſt thou, O woman, whether thou ſhalt ſave thy husband? Are there not many Husbands that have cauſe to bleſs God for their godly Wives? Are there not many Wives, that have cauſe to bleſs God for their godly Husbands? Are there not many Children, that have cauſe to bleſs God for their godly Parents? There are many in Heaven who will be bleſſing God to all eternity, that ever they ſaw the faces of ſuch and ſuch perſons, by whoſe holy converſations they were won to the love and liking of the ways of God.
Now then, Labour to imitate the examples of the godly that have gone before you, and to live ſo your ſelves, that you may be an example to thoſe that are round about you; this is the way to have your end peace; and then this Epitaph may be written upon your Graves: Mark the perfect man, and behold the upright: for the end of that man is peace.
FINIS.
End of the text · Robert Bragge, Life and Death of the Godly Man Exemplified (1676)