The Upright Mans Peace, Tract
PSALM 37. v. 37.
Mark the perfect Man, and behold the Upright, for the End of that Man is Peace.
UPON the late ſudden and afflictive Death of Mr. Martin, (an excellent and uſefull Member of this Congregation,) I am deſired to Preach upon this Text: a Text, which from the ſuitableneſs of its Matter, is often inſiſted on upon theſe ſad Occaſions.
The principal Deſign and Scope of David in this Pſalm, is, the quieting and comforting of the People of God, under their own Afflicted ſtate, and the Proſperous ſtate of the Wicked: (this is the main Argument which he inſiſts upon throughout the whole Pſalm.)
In order to the more effectual furthering of this Deſign, he Sums up various weighty Conſiderations; wherein he ſets forth the Miſery of the Wicked (though they be Proſperous,) and the Happineſs of the Godly (though they be afflicted.) It would take up too much of my time to go over theſe ſeveral Conſiderations, as they lie ſcatter'd up and down in the body of the Pſalm; I ſhall therefore go no further then that One in the Text: Mark the Perfect Man, and behold the Ʋpright, for the End of that Man is Peace: As if David had ſaid, You ſee the Godly here for a time exerciſed with many Troubles, many Afflictions, whilſt the Wicked proſper, and flouriſh in the World; live in Health, Eaſe, and Plenty, in the Affluence of all Creature-comforts: But yet, do not think their Condition better than the Condition of the Former, becauſe the Godly have the Advantage as to the End and Iſſue of all; their End is Peace. Sinners ſeem to have the better of it in the beginning, but the Saints have the better of it in the End: Sinners have the bright Morning, but then their Evening is very Dark; Saints, (on the other hand,) have the dark Morning, but then in the Evening all is Light: Zech. 14.7.Mark the perfect Man, and behold the Ʋpright, the End of that Man is good; it is Peace: But the Tranſgreſſors ſhall be deſtroy'd together, and the End of the Wicked ſhall be cut off; (as it follows in the next Verſe.) Here is the comparing of End and End; and it is a very bleſſed and gracious End to Gods People, their End is Peace; but the End of the Wicked, that is very ſad, the End of the Wicked ſhall be cut off.
Obſerve in the Words, Three things:
1. The Subject ſpoken of; or the Character, Qualification, and Deſcription of the Perſon; the [Perfect and the Ʋpright man.]
2. The Act requir'd as to this Subject, [Mark] the Perfect Man, and [Behold] the Ʋpright.
3. The Ground or Reaſon of this Act; Mark the Perfect Man: why is ſuch a Perſon to be taken notice of? becauſe the End of that Man is Peace. He deſerves to be mark'd and obſerv'd upon this Account, and for this Reaſon. Or (if you pleaſe) you may bring it under the Notion of the Matter and Object of this Act: Mark the perfect Man, &c. What are we to mark, obſerve, and take notice of concerning this Man? why this, that that End of this Man is Peace; this is one ſpecial thing to be conſider'd about him.
We have two Obſervations to handle from the Words.
1. Obſ. That ſuch who are Perfect and Ʋpright with God, their End is Peace. Let their Life be what it will, never ſo dark and afflictive, yet their End is Peace.
2. Obſ. That this bleſſed Event and Conſequent of Ʋprightneſs and Perfection, is a thing that ſhould be Mark'd, Obſerv'd, and duly conſider'd by Others: Mark the perfect Man, &c.
I give you theſe Obſervations according to our Reading of the Words; not in the leaſt troubling you with the various Verſions of them by the Ancients. Our Tranſlation ſuits very well with the Original, therefore I keep to that.
I begin with the Firſt.
Obſ. Such who are Perfect and Ʋpright with God, their End is Peace.
In ſpeaking to which, I will
1. A little touch upon the Subject: and then
2. Come to that (which I deſign moſt to enlarge upon,) to ſhew, that the End of this Subject is Peace.
1. For the Subject,The perfect Man opened. [The Perfect Man and the Ʋpright:] So we render it in the Concrete, but ſeveral render it in the Abſtract; reading it thus, Keep Perfeclion, ſlick cloſe to Ʋprightneſs: not as we, Mark the Perfect Man, and behold the Ʋpright: (So the Chaldee, the Septuagint, Symmachus, Jerom, and ſome Others.)
Here are Two Words, Perfect and Ʋpright; foreign they are Synonymous and aequipoilent Terms, both in this place importing but one and the ſame thing; the Perfect is as much as Ʋpright; and the Ʋpright as much as Perfect.
As to the former, it may be queried.
Queſt. Is any Man Perfect in this Life? Can any be ſaid to be Perfect in this Life?
Anſw. As to the ſtrict, abſolute, and legal Notion of Perfection, ſo there is no Perfection in this Life; ſo, none are Perfect whilſt they are here on Earth. We were indeed perfect in the paſt ſtate of Creation, as God made us at firſt; and we ſhall be perfect again, in the future ſtate of Glorification; but in our preſent, fallen, and middle ſtate, ſo we are not capable of this Perfection; (this ſtrict and legal Perfection.) This lies in full, exact, univerſal, and adaequate Conformity to the whole Law and Will of God; in being freed from all inhaeſion, acts, and mixtures of Sin, and in having all the ſeveral Graces raiſed up to their higheſt pitch: this is the Perfection of the Law. And who can*Pro. 20.9. Eccl. 7.10. ſay, that in this Life, he comes to this Perfection? He knows but very little of himſelf that dreams of any ſuch Perfection. In this ſence, there never was in the Earth one perfect Man, (excepting Adam before he fell; and that Man, Chriſt Jefus.)
But then there is an Evangelical Perfection; that which ſpeaks Perfection only in a qualified and Goſpel ſence: And thus, every Godly Man is a perfect Man, even while he is here on Earth.
Take the Explication of this, in Four or Five things:
1. He is perfect as to his Justification. In the firſt Moment of the Sinners believing, he is perfectly Juſtified; his Sin being fully pardoned, his Guilt fully expiated, his Perſon made compleatly and perfectly Righteous, through the Imputation of Chriſts perfect Righteouſneſs to him; (for he that hath a perfect Righteouſneſs upon him, muſt needs be perfectly Righteous.) Sanctification, that is a progreſſive Act, that goeth on by little and little, Step by Step, by degrees; but Juſtification is of a different Nature. That is a continued, but not a progreſſive Act. We are not Sanctified all at once; but we are juſtified all at once. And all the ſucceſſive Pardons that we have of Sin, are but the Effects of one continued Juſtification, as that is particularly applied and drawn forth. Juſtification is Simul & ſemel, altogether and at once, (as the Schools ſpeak.)
2. A gracious Man alſo is perfect, in ſome ſence, as to his Sanctification: Not as to the perfection of Degrees, but only as to the Perfection of Parts. Every Sanctified Man hath the Perfection of parts, though not of Degrees; the whole Man is Sanctified, though not wholly; every*1 Theſ. 5.23 Power and Faculty in the Soul, hath ſomething of Sanctifying Grace extended to it, and terminated in it. And beſides that, every true Convert hath ſomething of the two Eſſential and Conſtitutive parts of Sanctification; (viz. Mortification and Vivification;) and ſo he may be ſaid, to be perfect with the Perfection of Parts: As the Newborn Babe has all the Eſſential parts of a Man, as well as the grown and perfect Man.
3. He may be ſaid to be a perfect Man, as perfection is the thing that he wiſhes, deſires, endeavours, and aſpires after. All upright Chriſtians are ſenſible of much imperfection; are not ſatisfied with what they are, or have, cannot take up with their preſent Attainments, either in Grace or Comfort: but they are ever longing, and panting, and labouring after the perfecting of theſe;*1 Th. 3.10. the filling up of the foreign, what is lacking in them. Perfection is the thing they aim at and preſs after. You ſee it in the Apoſtle, 3 Phil. 12. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which alſo I am apprehended of Chriſt Jeſus: Brethren, I count not my ſelf to have apprehended, but this one thing I do, forgetting thoſe things that are behind and reaching towards the things that are before, I preſs forward, &c. And ſincere Chriſtians are dayly growing up towards this Perfection, as well as aiming at it, and aſpiring after it, Job 17.9. The Righteous alſo ſhall hold on his way, and he that hath clean Hands ſhall be ſtronger and ſtronger: The Path of the juſt (ſaith Solomon) is like the ſhining Light, that ſhineth more and more unto the perfect Day, Prov. 4.18. Thus little Grace is perfect, inaſmuch as it is continually growing up to Perfection.
4. Though the Saints are not perfect here on Earth, yet in Heaven they ſhall be perfect, It is indeed the imperfect Man here, but it ſhall be the perfect Man there. All our Graces in Heaven ſhall be filled up, elevated, and raiſed to their higheſt pitch, and all our Corruptions throughly purged away. In Heaven, we ſhall know even as we are known; 1 Cor. 13.12.(what an expreſſion is that to hold forth the Perfection of knowledge!) We ſhall love God in Heaven, to the utmoſt of what the Creature can come up unto in Love; (and ſo in the reſt.) When that which is perfect is come, 1 Cor. 13.10.then that which is in part ſhall be done away.—To the Spirits of Juſt Men made perfect. Heaven is a State of Perfection,Heb. 12.23. and all that are ſincere ſhall at laſt arrive at that Perfection.
5. Uprightneſs is perfection, as God accepts it for Perfection. In God's Eye, every upright Chriſtian is a perfect Chriſtian. Therefore, they are often link'd together; and the One is exegetical of the Other: Mark the perfect Man and behold the Ʋpright; the Upright and the Perfect, are all one; the perfect Man is the Upright Man, and therefore Perfect becauſe Upright. It's ſaid of Noah, he was a juſt Man, and perfect in his Generatior, Gen. 6.9.and Noah walked with God: Was there no ſin in him? we (know the contrary.) was he perfect in Holineſs? No, but he was perfect, in that he walked with God, and was Ʋpright. They are again put together in the Character of Job, Job 1.1. That Man was Perfect and Ʋpright. Gen. 17.1. I am God Almighty, walk before me, and be thou Perfect; (i. e. be thou Upright.) Phil. 3.15. Let as many therefore as are Perfect, be thus minded; (it cannot be ſpoken of any Perfection, other than what is wrap't up in Sincerity.) And this is the meaning of the Words here, Mark the perfect Man, and behold the Ʋpright.
It would be a vaſt Subject, particularly to deſcribe and Characterize this Upright Man; I muſt only touch upon it when I come to the Uſe. So much of the Perſon of whom the Text ſpeaks, The perfect Man and the Ʋpright.
2. Secondly,The Happineſs of the upright Man. I come to the Happineſs of this Man. How does it fare with this Man? very well, as well as Heart and Soul can deſire, The End of that Man is *Erit ad Extremum vir pax. Hieron. foreign. Sym. Quoniam ſunt reliquiae homini pacifico. Vulg.Peace.
We'l conſider this End in a threefold Reference, (according to which, there muſt be alſo a threefold Explication of the Peace annexed to it.) It refers,
1. To the final Iſſue of all God's Providential Diſpenſations towards Ʋpright Perſons.
2. To Death, the End and Period of their Natural Life.
3. To their End, State, and Condition after Death in the World above. In each of theſe reſpects, the End of the Godly upright Man, is Peace.
1. As it refers, to the final Iſſue of all God's Providential Diſpenſations. And ſo, the ſence of it will come to this: Good Men, Holy Men, their Condition here (for a time) may be very dark, afflictive, and troubleſome; God may ſee it good, in his infinite Wiſdom, to exerciſe them with various Afflictions and Trials; the chaſtnings of God may be very ſevere upon them, (without and within.) Well! yet ſtay but a little, till the End come, (i. e. till God has done his*Iſ. 10.12. whole work upon them; till the cloſe of all his Afflictive Providences, till the time is come that he hath ſet for Mercy and Comfort;) and then all is Peace. The End of that Man is Peace, with reſpect to God's Providences; as God does End and Wind up all his Providential Workings (whatſoever they are) towards him in Peace and Comfort: It falls in with that, Pſal. 30.5. Weeping may endure for a Night, but joy cometh in-the Morning. And with that of the Apoſtle, Heb. 12, 11, 12. No Chaſtening for the preſent ſeemeth to be joyous but grievous; nevertheleſs, afterwards (at the end,) it yieldeth the peaceable Fruit of Righteouſneſs unto them that are exerciſed thereby. You have an expreſſion, Jam. 5.11. Behold, we count them happy which endure, (that One would think was a very ſtrange counting,) You have heard of the Patience of Job, and have ſeen the end of the Lord, that the Lord is very pitiful, and of tender Mercy. You have ſeen to what end the Lord brought things with this Job: In the beginning of God's dealings with him, he did not appear to be ſo merciful, pityful, and gracious; but when it came to the End, when things were brought to the final Iſſue, then he appear'd to be very pitiful and compaſſionate towards him; then it was Peace and Comfort to poor afflicted Job. It is ſaid of him, the Lord bleſſed the latter end of Job more then his beginning, Job 42.10. Oh, the Condition of upright Chriſtians, for a time may be very ſtormy and tempeſtuous; but in the Cloſe, all is ſerene and calm As I ſaid before, The Morning may be Dark and Cloudy, (nay it may be ſo the whole Day, the whole time of Life,) but yet in the Evening all is Light. Affliction may for a long time be their Lot and Portion, but all ſhall end in Peace. This Explication (I conceive,) doth beſt ſuit with the main Scope of David in this Pſalm; but becauſe it does not ſo well ſuit with the Providence of God before us this day, I ſhall not further enlarge upon it.
2 This End here carries a ſpecial reference unto Death, the end and period of Life. Deut. 32.29. Oh that they were wiſe, that they underſtood this, that they would conſider their latter end! Death is our end, it puts an end to Life, (to the Natural and Temporal Life:) When a Manis dying, he is at his great End, his laſt end.
Now, mark the perfect Man, and behold the Ʋpright, the End of that Man is Peace; that is, in a dying hour, upon his Bed of pain and ſickneſs, when he is breathing out his laſt Breath, he hath Peace, he dies in Peace.
There is a twofold Peace that belongs to the godlyman at this End.
1. Peace with God; (the higheſt, moſt bleſſed and moſt glorious Peace.) Being juſtified by Faith we have peace with God, Rom. 5.1. The holy Soul, lives in this peace with God, and dies in this Peace with God too. The Wicked live, and die, in a State of enmity with God, all along they are Enemies to God, and God an Enemy to them; there's is no Peace, no reconciliation betwixt God and them. But ſincere Chriſtians, both living and dying, have peace with God; they have in Life, a God reconciled to them through Chriſt; and at Death, they go to a reconciled God and Father; not to an angry, an hating, an hoſtile God, but to a pacified and loving God; to a God that is their Friend. Oh this is the great Happineſs of God's People! the End of ſuch is this Peace.
2. Their end is peace as to Peace from God. Peace in themſelves and with themſelves, the Peace of Conſcience;Gaudium in fine, ſed Gaudium ſine fine. Bern, that Peace, which is called the Peace of God, which paſſeth all underſtanding, Phil. 4.7. Oh when Death comes to lay his Arreſt, his cold hands upon an upright Chriſtian, when he is going the way of all Fleſh, when the Grave is opened and ready to receive him, when he is juſt dropping into the Houſe of rottenneſs; even then, (through the Grace of God) he has inward Peace, Serenity, and Comfort, The*Plato in Phel. p. 84. Swan ſings and dies, dies ſinging; the godly Man dies rejoycing. Sampſon found Hony in the Lyon; ſo 'tis here. Prov. 14.32. But the Righteous hath hope in his Death; (that Hope that riſeth up to Peace:) The Wicked is driven away in his Wickedneſs, (in the former Branch of the Verſe;) God deals with him in a terrible manner, drives his Soul out of his Body whether he will or no: ay, but 'tis not ſo with the godly, the Righteous hath hope in his Death. There is hope in thine End, Jer. 31.17. (I do but allude to this Text, for the End in it, is not that which I am at preſent ſpeaking of.) Good old Simeon, he died with this Peace; Lord, now letteſt thou thy Servant depart in Peace: there might be ſomething ſpecial and peculiar in his caſe;Luke 2.29. but as to the ſubſtance, ſo it reaches to all Gods People. It is ſaid of Moſes, Deut. 34.5. He died according to the Word of the Lord: the Jewiſh Interpreters carry it, he died at the Mouth of the Lord; and they ſay, that (when he came to die) God kiſſed out his Soul;See Biſhop Hall. 1 V. 959.960. he gave in ſuch manifeſtations of his Love and Mercy to him, as that he even kiſt his Soul out of his Body: and ſurely, here was Peace at the End. So it was with Hezekiah, 2 Kings 20.3. with holy Paul, I am ready to be offered, and the time of my departure is at hand; (now ſee his peace,) I have fought the good Fight, &c. Henceforth is laid up for me a Crown, &c. 2 Tim. 4.7.8. So with various Martyrs, (as might be ſhewn in ſeveral Inſtances.)
Here three Queſtions ſhould be reſolved:
1. Q. Hath the Upright Man Peace only at his End? The End of that Man is Peace? Hath he no Peace while he lives, but only when he comes to die?
2. Hath every Ʋpright Man this Peace?
3. Is it only the Ʋpright that have this peace? Do we not ſee many die with a great deal of Peace, who yet are far from being in the Number of theſe Upright and perfect Ones?
But I will rather reſerve the Anſwering of theſe Queſtions to the Application, (when I ſhall have firſt finiſh'd the Doctrinal part.)
3. Laſtly, Take this End here, for the bleſſed State and Condition that follows after Death, in the World above, And certainly, here's Peace in the higheſt Notion of it! The End of the Perfect Man, is this Peace. Gracious Perſons, (ſuch who have feared God, and lived a Holy life,) they die, leave this World, enter upon an everlaſting State: What a kind of State is that? Oh it is a State of Peace! He ſhall enter into Peace, Iſa. 57.2. It is not only, he ſhall go out (or die) in Peace; that follows in the next Branch, They ſhall reſt in their Beds, each one walking in his Ʋprightneſs:) but he ſhall enter into Peace, into a State of Peace. Heaven is ſuch a State, 'tis a place of Peace; and much of the Happineſs of Heaven lies in the Peace that is there enjoy'd. In the glorified Condition there is nothing but Peace, there all is Peace. Therefore, Peace is often brought in as one great Ingredient into, and Part of, the Heavenly Felicity: 2 Rom. 9.10. Tribulation, and Anguiſh, upon every Soul that doth evil, of the Jew firſt, and alſo of the Gentile; but Glory, Honour, and Peace, to every Man that worketh good. Rom. 8.6. To be carnally-minded, is Death; but to be ſpiritually-minded, is Life and Peace; it is Peace at preſent, and it ends in Peace, in Heavenly Peace hereafter, Gal. 6.16. As many as walk according to this Rule, Mercy and Peace be upon them, and upon the Iſrael of God.
Peace, in the large acceptation of it, takes in all Good whatever: It is the abridgment of all Good, the Sum and Center of all Felicity. So the Jews us'd it in their Common Salutations, Peace be unto you; (that is, all Good, all Mercy.) Thus Heaven is a State of Peace, there being in Heaven the concurrence and poſſeſſion of all good. There's nothing that the Soul of Man (in its utmoſt cravings) can deſire, but it ſhall have it in Heaven. There's not the preſence of the leaſt Evil, nor the abſence of the leaſt Good.
Then take this Peace in the ſtricter Acceptation of it; ſo the glorified Condition is a Condition of Peace. There is Peace with God, Peace with Men, and Peace with a Mans own ſelf Peace with God; Oh there are no breaches with God in Heaven! we have too much of Theſe here, but above there's nothing of them. All is Amity and Peace with God there. Peace with Men: how are all the Saints united and agreed there! there's no diſcord or contention, nothing but Oneneſs, Harmony, and Love. There Luther and Calvin, the greateſt Diſſenters are fully reconciled. The World is in flames here, but there all theſe ſhall be fully quenched. We that cannot agree now, while upon Earth, ſhall perfectly agree in Heaven; whatever our Differences may be in this lower Region, they ſhall all vaniſh in Heaven; there we all ſhall be of one mind. And 'tis no ſmall part of the happineſs of the godly, to be taken into this Peace.) Further, the Saints there have peace in and with themſelves: All thoſe Paſſions and perturbations of mind that here purſue and vex them, ſhall all there ceaſe; there's no inward Commotions or Storms; all is ſedate and calm within, in the Thoughts and in the Conſcience. Storms are only in the lower Region; there's not the leaſt trouble of Mind in Heaven, the Soul there lives in conſtant Repoſe and Quietneſs. All jarrings, commotions, that are in the Soul here, Heaven frees from: Oh there is Peace!
And this Peace, this glorious Peace, is the Upright Mans Portion; the End of that Man is this peace. He hath the beginnings of it here, but he ſhall have the completion and conſummation of it there. This Heavenly Peace, (this Peace of the glorified ſtate,) belongs to this Man. Whatſoever inward troubles and diſturbances he may have in this Life, in the Life to come all ſhall be peace; not one ſad Thought to trouble him, not one Temptation to aſſault him, not any Deſertion to afflict him; all peace! all comfort!
So much for the firſt Obſervation, that whoever are Perfect and Ʋpright with God, their End is Peace. I ſhall ſpeak a little, (and but a little,) to the Second; and that is this:
2. Obſ. This bleſſed effect, Event, or Conſequent of Ʋprightneſs, this happineſs and felicity of Ʋpright Perſons; is a thing to be marked, taken notice of, and duly conſider'd, by Others. Mark the Perfect Man, and behold the Ʋpright; i. e. fix your thoughts upon them, conſider and ponder and weigh with your ſelves, how it is with them; take notice of them with reſpect to their End, that it is Peace.
Two things are imply'd in this Advice:
1. The Notoriety of the Thing:
2. The Valuableneſs and Conſiderableneſs of the Thing:
1. The Notoriety of the thing. The Marking (here directed to,) extends both to the Ʋprightneſs it ſelf, and alſo to the happy Conſequent of that Uprightneſs: and it implies, that both are Viſible, lying open to our knowledge and Obſervation. It's true, both of them, in ſome reſpects, are hidden and indiſcernable by us: Sincerity lieth deep and hidden in the Heart, is that which God alone can immediately ſee and take notice of. And ſo the Peace (that reſults from this Sincerity,) that too is a ſecret and an hidden thing: As the Heart only knoweth it's own bitterneſs, Pro. 14.10. Rev. 2.17.ſo the Heart only knows it's own peace; it's the hidden Manna that Upright Perſons have which none know but only they who feel it. But yet this notwithſtanding, there are ſome ſuch external manifeſtations and eruptions of both of theſe, as that they may be taken notice of: Otherwiſe we had never been called upon to Mark the Perfect Man, and Behold the Upright. Uprightneſs, as it lyeth inwardly in the Heart, God alone ſeeth; but as it ſhewes it ſelf in the viſible Acts of Obedience and Holineſs in the Life, ſo we may ſee it alſo. So inward Peace and Comfort. As that is lodg'd and ſeated in the Soul and Conſcience. So he only diſcerns it who enjoys it; but as it breaks forth and vents it ſelf, in ſuch and ſuch Words, Expreſſions and Carriages of living and dying Perſons, ſo the Standers by and the Hearers of it may come to the knowledge of it. It is a thing may be known, there is a notoriety in it; and therefore ehe Pſalmiſt commands Mark, obſerve, improve your knowledge about this, that the End of the perfect Man is Peace.
2. It implies the importance and obſervableneſs of the thing. Are any Perſons holy and good? And does it fare ſo well with them at Death? do they reap this Bleſſing upon Upright walking in a dying hour? Oh let all mark, and ſeriouſly conſider this! for it's a thing that deſerves the moſt ſerious Conſideration. And that upon a twofold Account;
1. Becauſe the due marking of this will much tend unto, and be a very probable Means, to beget in Others a firm and ſteady belief of the Goodneſs of God himſelf, and of the Goodneſs of the Ways of God. Has a godly Man this bleſſed Peace when he dies? And a better Peace after his Death, (the peace of Heaven?) Surely this muſt convince Men that God is good, his ways too very good! This would highly vindicate Religion to the World, and take off thoſe prejudices that are in Sinners againſt a holy Life. If they would but mark and take notice of the happy End of thoſe who live it. Holineſs may expoſe Men to Sufferings and Afflictions here (for a time,) but then, ſooner or latter, it will abundantly compenſate and recompence all thoſe ſufferings and Afflictions by internal and eternal Peace. Oh how could any be prejudiced againſt Holineſs, did they but believe and obſerve how well it goeth with Gods People in a dying hour,Conſiderate vias eorum qui integrè vivunt, ut diſcatis ex operibus eorum; quia finis viro (tali,) pax. Raſi in Muis in Loc. and after Death? Certainly, this would ſilence all thoſe Reaſonings that are in Men againſt ſtrict and afflicted Piety; and bring them over to, and fix them in, the Life and Practice of of ſerious godlineſs. Holy David brings in the Words upon this Account, (as I ſhew'd at firſt.)
2. The Marking and conſidering of this, would be a very powerful Motive and Incentive to excite others, to imitate the Examples of Ʋpright Perſons. To live with Peace, (the Peace of God which paſſeth all underſtanding? then to die in Peace? then to enter into Peace in the preſence of God in Heaven? What great and deſirable Bleſſings are theſe! But (I beſeech you,) how are they to be attained? No other way but by Upright and Holy walking with God. Mark therefore the perfect Man, How? ſo as to tread in his Steps, ſo as to follow his Pattern, ſo as to live as he liveth; and then you may hope to attain to his Peace: Live the Uprightneſs of that Man, and then enjoy the Peace of that Man. This (in ſhort) ſhall ſuffice for the Second Obſervation: I come to the Uſe:
Ʋſe I. Where firſt, we have a clear view and proſpect of that great Difference that is betwixt Saints and Sinners, betwixt the Godly and the Wicked. The End of the One is Peace; is that the End of the Other too? Oh no! the End of the Wicked Man is no Peace; There is no Peace to the Wicked, ſaith my God: Mark the Aſſertion, and the Confirmation thereof; No Peace to the Wicked? Sinners have quite other Notions, are very hardly brought to believe this; ah but we have it, aſſerted from God's own Mouth, (from which nothing but Truth can proceed,Iſa. 57.21) no Peace to the Wicked [ſaith my God]. Oh the End of the Saints is not ſo happy and comfortable, but the End of Sinners is as ſad and miſerable!
I might bring this down, to the three Explications of the End in the Text.
1. Such who live in Sin, it's thus with them as to their external Condition, they have their beſt at firſt and their worſt at laſt. Gods People have their worſt at firſt, and their beſt at laſt; Trouble at firſt but Peace at laſt: but it's quite otherwiſe with the ungodly. They begin with Mercies Pſa. 73.11.(proſper in the World, are not afflicted as others, enjoy Health and Wealth, variety of all Creature-Bleſſings:) but then they end with dreadful Judgments. Their Sweet is ſoon turn'd into Bitter, their Honey into Gall and Wormwood; their Proſperity (often) ends in great Adverſity: Oh there's is a Sting in the tail of all their Bleſſings! And ſo, with reſpect to the Providences of God towards them, their End is no Peace.
2. They come to die; Death makes its approaches, (which it will do ſooner or later to all of them;) they are caſt upon Beds of Pain and Sickneſs: And how is it with them then? Oh, no Peace! They had not much Peace, (indeed no true Peace,) in their Health, and while they were in their beſt State; but they have leſs when they come to die. We muſt mark, as the Perfect and the Upright Man, ſo alſo the Wicked and the Ungodly man: The former we may mark upon a Comfortable account, (their End is Peace;) but the Latter upon a ſad Account, (their End is trouble.) Alas, how it it with them in a dying Condition? very bad! How full of Fear are they then! Nay, (where Sin hath been very high, and Conſcience is awakened to purpoſe,) how full are they then of inward horrors and terrors! Oh Day and Night they*Iſ 33.18. meditate Terrors, (according to the Threatning.) How do their guilty Souls quake and tremble in them! Oh, they are in Hell, before they are in Hell! What ſad Reflexions do they make upon a bad Life! and what torments do they feel in themſelves upon thoſe Reflexions! They ſee they muſt die, but how do they dread to die! They are going to an everlaſting State, and it wounds them thorough and thorough to think what little ground they have to hope, it will be to them a State of Happineſs. What dreadful Agonies do they feel in themſelves! crying out, oh, what will become of us to all Eternity? Oh my Soul, my Soul, whither art thou going? How do they wiſh, that they never had been Born, had never ſeen the Light! All their former Hopes and Confidences, now vaniſh: (their hope is cut off, and their Truſt is like the Spiders Web, Job 8.14.) Prov. 10.28. Prov. 11.7. They kindled a Fire, and for a time warm'd themſelves with the Sparks they had from that Fire; but now they hear that dreadful Word from God, this ſhall ye have of my Hand, ye ſhall lie down in Sorrow, Iſa. 50.11. This is the diſmal Condition of all that forget God, when Sickneſs and the pangs of Death are upon them.
3. For the Future, the Heavenly Peace, the Happineſs, Joy, and tranquillity of the Heavenly State; that they have no ſenſe of, no Title to: It belongs not at all to them;Rom. 2.9. Heb. 10.27. they can look for nothing but tribulation and anguiſh, the fiery indignation of the Great God, to be their Portion for ever.
And now, do not theſe things prove a vaſt difference betwixt the Godly and the Wicked? 'Tis ſad that Sinners will not believe this till they feel it; till their late Conviction of it will be ſo exceeding dreadful. Mark the Upright man, for the end of [that Man] is Peace; he is a Man by himſelf in this happy End; it is appropriated and confin'd to himſelf, and is not common to other Perſons. 'Tis Childrens Bread, which God never caſts to Dogs.
Ʋſe 2. This may put us upon Examination; upon ſerious enquiry, what is our state and courſe? Are we in the Number of theſe Perfect, and Ʋpright Ones? brought under the Qualifications here mentioned? If we be, then we may hope for Peace; but if not, then there's no expectation of it. Therefore doth it not highly concern us, with the greateſt ſeriouſneſs, to reflect upon our ſelves, to call our ſelves to account about this. Oh what am I? What is my way and Courſe? Am I Upright with God in Heart and Life?Joh. 1.47. a Nathaniel, an Iſraelite indeed, one that is without guile? ſingle-hearted towards God?
To help you in this Trial, know that Uprightneſs may be conſidered either more largely, or more ſtrictly.
1. More largely, as it ſtands in oppoſition to all Wickedneſs in General. So the Antitheſis lies here in the Words; Mark the perfect Man, and behold the Ʋpright, but Tranſgreſſors ſhall be deſtroyed together, and the End of the Wicked ſhall be cut off: (the Tranſgreſſors and Wicked are ſet in oppoſition to the Perfect and Upright.) If you take it thus, then the Perfect and Upright Man is the Holy or Godly Man, (in the comprehenſive import of that Character.) He is One who loves and lives Holineſs, that walks not after the Fleſh but after the Spirit; who orders his Converſation aright, Rom. 8.1. Pſ. 50.23.according to the Rule of Gods Word; who reſts not in the form of Godlineſs only, but lives up to the power of it; whoſe whole Life is a continued Walking with God; who doth not allowedly lie and live in Sin, (in any one known Sin), but he endenvours and ſtrives to come up to an univerſal Conformity, (to the utmoſt of his power and ſtrength,) to the whole revealed Will of God. In a Word, one who is Good and doth Good. Now is it thus with you? Are you thus Holy? Holy in all manner of Converſation, if this be your Way and Courſe,1 Pet. 1.13. then your End ſhall be Peace. This is the large Notion of Uprightneſs.
2. Conſider it more ſtrictly, as it is more particularly, ſet in oppoſition to Hypocriſie. And ſo the Ʋpright and Perfect Man, is one who is not falſe with God but hearty and ſincere: One who is not a mear pretender to Religion, but in-wardly hath the Life and Spirit and power of Religion; One, that is not one thing without and an other thing within, that hath an Heart and an Heart,Jam. 1.8. is double-hearted, (which is the very Core and Venom of Hypocriſie;) but he is ſingle hearted towards God: One, who inſimplicity and godly ſincerity, 2 Cor. 1.12.not with fleſhly Wiſdom, orders his Converſation in the World. One, that is ſound in the Statutes of God, Pſal. 119.80.(as David pray'd he might be;) What he appears to be that he is, with the external Profeſſion there's an inward Principle in him: The fixed and main bent of his Heart is for God. Are you thus Upright? if ſo, your End ſhall be Peace; but the falſe Hypocrite muſt look for no Peace.
I ſhould have deſcended to Particulars, to have help'd you in this Enquiry: they are very many, but I muſt only ſingle out a few of the great Marks and Evidences of Sincerity, without any enlarging upon them.
1. The doing of good from an inward Principle: The bare doing of Good, will not prove a Man to be perfect and Upright; but the doing of Good from an inward Principal, that will prove it. As meer motion will not demonſtrate Life; but when that motion is ab intra, that demonſtrates Life.
2. The Ʋniverſality of Obedience. When a Man is not partial in the Commands of God; picking and chuſing in Duties, (ſomething he will do ſomething he will omit: No, but he*Num. 14.24. Pſ. 119.6. follows Godly fully, and has reſpect to all the Commands of God.
3. Conſtancy and fixedneſs in what is Good. Hoſ. 6.4. Mat. 13.21.The Upright man, his Righteouſneſs is not like the Morning dew that goeth away; not like the Fruit that grew up, but had Root, and therefore dured but a while; he is one that is uniform, conſtant, and fixed in what is Good.
4. Walking always as under Gods Eye, Gen. 17.1.and doing all as in the ſight of God.
5. The making of the glory of God the Supreme and ultimate End, in all actions; Whether we eat or drink, or whatever we do, 1 Cor. 10.35.doing all to the Glory of God.
Here's the Perfect and Upright Man.
1. He is one, that whatſoever he doth in the things of God, he doth it from an inward Principle.
2. He is one that is Ʋniverſal in his Obedience.
3. He is one that is ſteady and perſevering in the good ways of God.
4. He is one, that wherever he is, and whatever he doth, he always looks upon himſelf as under God's Eye.
5. He is one who in all his Actings, intends and aims at Gods Glory, as his Supreme End. (But I am ſtraitned by the Time, and muſt not enlarge upon theſe Heads.)
Ʋſe 3. The third Uſe, ſhall be to excite and urge all to endeavour after the Qualification and Character here laid down. I would improve the Opportunity which the preſent ſad Occaſion gives me, to be earneſt with you to labour after Sincerity. Oh, Sirs, I beſeech you Hear, Pray, Read, Meditate, mortifie Corruption, uſe all Means for the attaining of it!
What a world of Arguments might I ſet before you, to raiſe and elevate your deſires and endeavours after it! Sathan, Sin, the World, the Fleſh, all have their Arguments againſt it (ſuch as they are;) but they are all weak and fallacious, of no weighth, if compared with the Arguments which I might ſet before you for it.
Upright Walking, ſincere Godlineſs, is a thing that God is highly pleaſed with and takes ſingular delight in: Such as are Ʋpright in the Way, are his delight, Prov. 11.20.
God hath a very open Hand and Heart to upright Chriſtians; he thinks nothing too much to give to them, or to do for them: Pſal. 84.11. The Lord God is a Sun and a Shield, the Lord will give Grace and Glory, and no good thing will he with-hold from them that walk Ʋprightly: (No good thing? What a comprehenſive Expreſſion is that!)
Poor and Afflicted Sincerity is infinitely better then Rich and Proſperous Wickedneſs; (it may not appear ſo at preſent, but it will be found to be ſo at laſt.) Pro. 28.…6. Better is the Poor, that walketh in his Ʋprightneſs, than he that is perverſe in his ways, though he be Rich. The Upright Man does not only do good to himſelf, but to his Poſterity alſo; Mercy is entail'd by him upon his Offspring: Prov. 20.7. The juſt Man walketh in his Integrity, and his Seed are bleſſed after him. Such who are Upright with God, God will be Upright with them; with the Ʋpright, thou wilt ſhew thy ſelf Ʋpright, Pſal. 18.25.
But paſſing by theſe Motives, this One in the Text (methinks) may be enough to prevail with you to cloſe with and endeavour after Sincerity and real Holineſs. Is the End of the Perfect and Upright Man, Peace? Such Peace, (as has been deſcribed?) Oh who would not be Such a Man, that he may partake of Such an End! Holy Paul look't upon all his Sufferings as nothing,Acts 20.24. if he might but finiſh his Courſe with joy; (Such an high Senſe had he of this Peace at his end.) It is precious at all times, but moſt precious in a dying hour: Oh when the King of Terrors, the moſt terrible of all terribles,Job 18.24. ſhall approach us; then to be above affrighting Fears, to have all paecate and quiet within? What a bleſſed thing is this! How does it*Magna res eſt, & diu diſcenda, cum advenerit hora illa inevitabilis, aequo ammo exire. Sen. Ep. 30. concern us all to make ſure of it! The poor beſotted Sinner, who ſlighted this Peace when Death was at a diſtance from him; now upon it's near approach to him, (if Conſcience be not quite ſeared, and he void of all ſenſe of Eternity,) what would he give for it? had he a Thouſand Worlds at his diſpoſe, he would willingly part with them all for a little of this inward Peace. But (alas,) in his Life he knew not the way of Peace: (Rom. 3.16.) and therefore in his Death he muſt not have the Bleſſing of Peace. What an Incentive to Holineſs is the bad End of bad Men! they all ſay,foreign Herodot. Whoever looks upon us, let him learn to be Religious; (according to the Inſcription upon Seunacherib's Statue or Tomb, in one of the Aegiptian Temples.) And can it be otherwiſe with them? Can it be imagined, that he who has lived a Wicked Life ſhould die a comfortable Death? No, no! He that lives ill, cannot die well; (unleſs it pleaſe God to work ſome great Change at the laſt.) If it be Sin in the Life, (allowed and unrepented of) it will be dread and horror in the Death. 'Twill not be enough for us when we come to die, to wiſh for a peaceable and happy Death, (the Death of God's People;) this Balaam did, Numb. 23.10. Oh, (ſaith he,) Let me die the Death of the Righteous, and let my laſt End be like his! (he knew that to be a good End, and therefore he deſir'd that his might be like it; but that would not bring him to the attianment of it.) I ſay 'tis not enough for us barely to wiſh for this End, but we muſt take the right Courſe, and uſe thoſe Means that have a proper tendency to it: (Such as fervent and frequent Prayer, Serious Repentance, thorough Mortification of Sin, Holy and Upright walking with God,) for there's no ſeparating of the Means from the End.
Oh that I might this Day prevail with you, with every one of you, to reſolve for ſincere Godlineſs! Mark the Perfect Man, the End of that Man is Peace; God ſeems to ſingle out this Man from all other Perſons, to lay his Hand upon him, and ſay, Ay this is Man, the only Man who ſhall have Peace: Others may preſume upon it, but this Man only ſhall enjoy it. Here's Certainty as to him; and alſo Excluſion as to others: the End of [that Man] is Peace; of that Man only; Others are altogether Strangers to it. If thou art not ſuch an one as that Man, there will be no Peace for thee at thy End, whenever it ſhall come; (and God knows how ſoon it may come.) Shall we not all endeavour upon this, to be Upright, Holy, and Good? To bid adieu to Sin, for will not that be bitterneſs in the latter End? (As Abner ſpake to Joab concerning the Sword, 2 Sam. 2.26.) The Evil of Sin, and the Good of Holineſs, will never be fully underſtood till we come to lie upon a Death-bed. We have ſtrange Notions about Theſe, whilſt all is well with us; judging, there's but little goodneſs in the one, but little Evil in the other. Ah but Sickneſs and Death will undeceive us, and alter our apprehenſions about them. You that take ſinful, profane Courſes now, how will your Souls wiſh then that you had lived otherwiſe! that you had never been ſo looſe, ſo vain, ſo atheiſtical, ſo debauch and vitious: that you had not ſo prophaned the Sabbath, ſo neglected God, lived in ſuch exceſs of Riot, Uncleanneſs, Whoredom, (and whatever is naught:) How wilt thou then cry out, Oh would to God I had lived a better Life! That I had not cloſed with Sin as I have done! that I had not oppoſed and derided Holineſs! oh that I had ſpent my Time better! and hearkened to the good Counſel that Miniſters gave me! (and ſo on.) But what will this avail or ſignifie when the Soul ſhall be in this diſtreſs? Nothing at all! Pray think of this, and reform your Courſe before it be too late.
This being the great Motive to Sincerity, (Peace at the End,) here are Three Queſtions to be anſwered;
1. Q. Hath the Upright, Godly Man, no Peace before his End? Hath he only Peace at his Death? None in Life? Is all his Peace and Comfort reſerved for a dying Hour?
Anſw. Not ſo! He hath peace in Life as well as at Death; He liveth with it, hath it abiding in him (if he doth not loſe it by ſining againſt God.) Great Peace have they that love thy Law! Pſal. 119.165. The work of Righteouſneſs ſhall be Peace, and the effect of Righteouſneſs, quietneſs and aſſurance for ever, Iſa. 32.17. Thou wilt keep him in perfect Peace, (Hebr. Peace, Peace,) whoſe mind is ſtayed on thee; Iſa. 26.3. (The perfect Man has perfect Man.) Peace I leave with you, my Peace I give unto you; Joh. 14.27.—Theſe things have I ſpoken that in me ye might have peace, Joh. 16.33. 2 Cor. 6.10. Yet always rejoycing; A good Conſcience is a Continual Feaſt.
But why then is it ſaid, the End of that Man is Peace?
1. Becauſe, then Eſpecially and Eminently, the People of God have this Peace. They need it more then than at other times; and therefore they have more of it then. Oh when they are grappling with the pangs of Death, juſt launching out into boundleſs Eternity, how do they then want this Peace! Wherefore, then the gracious God vouchſafes it to them; in an higher degree than before.
2. Becauſe, then their Peace is of the greateſt uſe and efficacy, to work on Others; to draw them in to God, and to make them think well of his Ways. Therefore it pleaſes God ſometimes to let his People be without this Peace in their Life time; becauſe then it would not ſo much be taken notice of: but when they come to die, when many Eyes are upon them, to obſerve what comfort they have then, then they have it. And by this, Spectators are brought to judge well both of the Perſons, and alſo of the Practices of theſe that are ſo full of Comfort in ſuch a time of need.
2. Q. Have all Ʋpright Souls this Peace at their End? Is the End of every Godly Man, Peace? Do all ſuch, when they come to die, die with this Comfort?
Anſw. I dare not ſay ſo! I have reaſon to believe, that many live without this Peace, and die too without this Peace, who yet are truly Gracious. Some want it in Life, but then (poſſibly) they have it at Death; (As the Martyr, Now he is come, he is come.) Some have it in Life, but then want it when they come to die; God (at the laſt) withdrawing their Peace, and cauſing their Sun to ſet in a dark Cloud: (thus it ſometimes fares with ſome, whoſe Grace here, and Salvation hereafter, I dare not queſtion.) Others go without it, in the ſenſible part of it, both in life and in Death, (that's fad indeed!) True Grace is in their Hearts, but yet this Peace from God is not in their Hearts. It pleaſes God very much to ſhew his Soveraignty, in his various dealings with his People as to ſenſible Comfort.
But then, this we may ſay as to every Sincere and Upright Chriſtian.
1. Ordinarily and commonly he has this Peace at his End: 'tis but now and then that God varies his Method in this.
2. The root of this Peace is in him, although he may not-have the Bloſſoms of it; Light is ſown for the Righteous, and gladneſs for the Ʋpright in heart, Pſal. 97.11.
3. He hath Faith to rely upon Chriſt in a dying hour though he may not have the Peace and comfortable effects of Faith then. Oh though he is much in the dark, yet he cleaves to Chriſt, holds faſt upon Chriſt, and goes out of the World with this [If I periſh, here I will periſh.] Oh (ſays he) I have little Peace, Light, and Comfort; but I dye reſting upon Chriſt; let God do with me, what he pleaſes.
4. Whenever God denies this Peace to dying Upright Perſons, it is for ſome ſpecial Reaſons; he deſigns ſome other way to glorifie himſelf: And if he will glorifie himſelf any way, though that Way may be painful to us, we muſt ſubmit to it.
5. If it be not Peace in Death, it ſhall certainly be Peace juſt after Death. It may be Trouble in a dying hour, even to the Godly; but as ſoon as ever Death has done it's Work, I am ſure then they have Peace. Thou mayſt die without it, but in Heaven thou ſhalt certainly have it. As ſoon as ever the Soul is out of the Body, it is fill'd with Peace.
3. Q. Is this the End of that Man only? Is Peace limited and peculiar to that Man? Do not we daily ſee, many Sinners and wicked Perſons die in Peace? They go out of the World like Lambs, (as we commonly expreſs it;) have no troubles, no commotions, no diſturbance at all upon their Spirits; all is quiet. Wherefore then is it made ſuch a ſpecial and peculiar Priviledge in the Text to the Upright?
Anſw. I deny what is alledg'd. The Perſons (ſpoken of) may have a ſeeming, an imaginary Peace; but aſſuredly they have no real and true Peace. There's a vaſt difference between the real Peace of a godly Man, and the Counterfeit Peace of Sinners, in a dying hour: The Peace of the One, is but ſtupidity, inſenſibleneſs, ſecurity, and preſumption; but the Peace of the Other, is a well-grounded Peace; Peace rightly bottom'd upon the due application of Gods Mercy in Chriſt, and upon the faithful Teſtimony of an enlighten'd Conſcience: It is quite otherwiſe in the Peace of the preſumptuous Sinner, that dies quietly though he hath lived wickedly. We ſee many a Man is faſt aſleep in his Bed, unconcern'd, undiſturb'd, even when his Houſe is on Fire, and he is juſt ready to drop into the Flames: Or he is at Sea in a Storm, yet inſenſible of any danger, though the Waves threaten to ſwallow him up every Moment. Such a thing is the Peace of theſe Men; all is quiet within, when (alas) there is but one poor breath between them and Hell. They are dropping into Eternal Flames, but they ſee not their danger; and therefore are without trouble. But the Peace here promiſed to the Godly Man, is a quite other Peace, a real Peace, not a flaſhy Peace; a well-grounded Peace, not a preſumptuous Peace. And fuch Peace, the Godly only have at their End; they only are within that bleſſed*Pſ. 85.10 Link, Mercy and Truth are met together, Righteouſneſs and Peace have kiſſed each other.
Ʋſe 4. I Should (in the laſt place,) have turn'd my Diſcourſe to theſe Perfect and Ʋpright Perſons. Three things I ſhould have urged upon you who are ſuch.
1. To admire and adore the Goodneſs of God. Oh that it ſhould pleaſe him to reward imperfect Grace, imperfect Obedience, imperfect Holineſs, with this bleſſed Peace! Not only with Peace in Life, but in Death too! Ay and with that Peace too which infinitely ſurpaſſeth what we have here, (the Heavenly peace,) what matter of admiration is this! The End of that Man is Peace; but why ſo? not from any Merit or Worthineſs in him, or in his Holineſs, Uprightneſs; but meerly from the infinite dignation and grace of God. Oh let him be adored for this by all Saints!
2. To preſevere in upright Walking with God. You are in a good way; oh hold on it! You ſhall not loſe by an Holy life; ſincerity ſhall not be in vain to you; you ſhall be a Gainer by it while you live, when you come to die, and then in Heaven to all Eternity. Pro. 23.18. Surely there is an End, and thine expectation ſhall not be cut off: There is an End, this end by Death is ſure and certain; and whenever it ſhall come, thine expectation ſhall not be cut off; thy hope in God, as for other good, ſo for inward Peace, ſhall be accompliſht, oh hold on in the good ways of God!
3. Be as chearſul as ever you can. Living or dying, let this Peace that you have, be made as viſible to Others as may be. As your light of Grace ſhould ſhine forth, ſo your light of Comfort ſhould ſhine forth too. Let it appear,Male vivit, quiſquis neſcit benè mori. Sen. de Tranq. you have liv'd well by dying well; Men are to mark and obſerve you in your Courſe, and in your End, (that your End is Peace:) if you walk dejectedly, live and die dejectedly; what will become of this marking? What will Men have to obſerve about you, to make them in love with Religion? Oh (amongſt other things) you muſt improve your Peace for God, to credit his Service and Ways! (But I muſt not further ſtay upon theſe things!)
I would ſay ſomething upon the ſad Occaſion that is before us, the Death of a worthy Member of this Society, Mr. Martin: I think I may ſay, with a great deal of Confidence, this Scripture was verified in him. He was indeed an Upright and Perfect Man; a truly pious Man, one that was very ſincere in his Profeſſion. I have known him long (ſomewhat above Forty Years,) and in all my knowledge and obſervation of him, (abating humane infirmities,) I never ſaw any thing in his Converſation or Carriage, but what did ſpeake him a down-right Godly Man. In his Calling, in his Truſts, in his Relations, in all the perſonal Duties of Religion, he carried it like one that did ſincerely fear God: (this many of you know as well as my ſelf.)
And I queſtion not, but when Death made its ſeizure upon him, (which it did very ſuddenly, for it diſpatched him in one Night. and a ſew hours in the Morning; juſt about the time, when he uſed to come hither to wait upon God in his Ordinances, he went to Heaven:) But I ſay, at his Death and End, I queſtion not but he had this Peace: In the midſt of all his Pains and Agonies (which indeed were very ſharp,) yet all was quiet and calm within. And I do leſs queſtion, but that he is entred into the Heavenly Peace. Oh he is there, in the full fruition of God and of all Good in God, receiving a full Anſwer to all his Prayers, reaping the fruit and benefit of all his Holy walking with God. He fully knows, what the Peace of Heaven is, of which we have been ſpeaking but very imperfectly this day. Well, his Life was good, and his End was good; and what can I ſay more! and what can you expect or deſire more.
Let this comfort us, under this very ſudden, and very afflictive ſtroak of Providence. You eſpecially, his near and dear Relations, let it comfort you. Your Loſs, is his Gain; Your loſs is great, his gain is far greater; you have loſt the Comfort of a Creature, but he is full of Comfort in the enjoying the ever-bleſſed God. Be you at Peace, in this reſpect; i. e. be patient, quiet, ſubmiſſive; conſidering, who has made this breach upon you, and what a bleſſed ſtate your near and dear Relation is now put into: He is not loſt, but advanc'd. Cur doles, ſi periiſſe non credis? Tertull.
We, in this Congregation, have a great loſs; being depriv'd of one that was diſcreet and prudent, conſiderably active and uſeful to us upon many Accounts) Let me hereupon, commend three things to you:
1. Pray to God that he will make up this breach: That now when ſuch a Mnaſon, ſuch an old Diſciple of Chriſt is taken away, it would pleaſe God to work upon ſome Young Ones in his room, to bring them in to God. It's ſad to ſee how many old Profeſſors die, and we have but few young Converts brought in, to ſucceed them in what is good. If the old Plants be pluckt up, and there be no young Ones ſet in their ſtead, the Plantation is like to come to nothing.
2. Let the ſuddenneſs of his Death, quicken and awaken you to a ſpeedy and ſerious preparation for your own Death. He was in all appearance, in very good Health a few hours before he died;In hoc fallimus nur quod moriem proſpicimus. Sen. Ep. 1. ad Lucil. he went to Bed well, but never came out of it more; no ſooner was he laid down in it to ſleep, but violent pains ſurpriz'd him which put a ſpeedy Period to his Life. Oh Sirs! are we prepared for ſuch a ſudden Change? Shall we have ſuch Memento's of our frailty, and yet be ſecure? We cannot aſſure our ſelves of a long ſickneſs, that Death will make its ſlower ſteps towards us; we may be cut off in a Night, yea in a Moment, oh let us always watch and be ready!
3. Let us follow the good Example of this good and Holy Man; that living as he did, we may die as he did; and experience this as to our ſelves, that our End is Peace. May we but ſo live, and ſo die, we ſhall not need much fear to die. God make us all wiſe unto Salvation.
FINIS.
End of the text · Thomas Jacombe, The Upright Mans Peace (1682)