Funeral Sermon of Edward Lawrence, Sermon
PSALM XXXVII. 37.
Mark the perfect man, and behold the upright: for the end of that man is peace.
ALTHO Liberty to Preach the Goſpel is juſtly eſteemed the privilege and pleaſure of my Life; and tho a Regal Throne, or a Triple Crown, is to me contemptible in compariſon of a Pulpit; yet I muſt needs confeſs that I come with a ſad heart to preach the Word this day; and the reaſon of my Sorrow is, the loſs of that Excellent Man and Miniſter of Chriſt, who dwelt in this place, who is now effectually ſilenced by Death, and muſt be heard to Preach no more for ever. This burning and ſhining Light, a great many Years ago, was put under a Buſhel, which was worthy to have been ſet in a Golden Candleſtick; but now alas! in a ſenſe 'tis quite extinguiſhed: He is gone into darkneſs and the ſhadow of Death, where there is no order, and where the light is as darkneſs.
He had in his life-time declared his Will againſt a Funeral Sermon; for he was far from affecting thoſe Praiſes and Commendations which are uſually given in Funeral Diſcourſes; but I muſt ſay, that the leſs he deſired, the more he deſerved to be praiſed and commended; having ſuch a large ſhare of Humility, joyned with his other great Miniſterial Accompliſhments. When the news of his Death came firſt to my ears, I ſaid what I thought, and had good ground to be perſwaded of: Now there is a Man gone out of the World, that was one of the beſt Men in it. Good Men may truly be called Pillars of the Earth; and when a very ſtrong Pillar is thrown down, there ſhould be great Lamentation; and the Earth may tremble at the fall of it. But tho he is gone down to the Duſt, where his Face is bound in ſecret, and muſt be ſeen no more, till this World be no more; yet methinks I have a view of him plainly in the Text I have choſen; here we have his Character both Living and Dying: Mark the perfect man, and behold the upright: for the end of that man is peace.
In which words, I ſhall offer theſe particulars to your Obſervation.
Firſt, Here is a remarkable Man, and he is the perfect Man.
Secondly, Wherein the perfection of this Man lies; it lies in his being upright.
Thirdly, What the perfect and upright Man is worthy of; he is worthy to be marked, he is worthy to be beheld.
Fourthly, What of this perfect and upright Man our eye in a ſpecial manner ſhould be upon, and that is his end.
Fifthly, His end is remarkable as well as himſelf, for his end is peace. An upright Life, and a peaceful Death, how truly deſirable are they! and the former is the way to the latter; whereas there is no peace, ſaith the Lord, to the wicked while he lives; and when he dies and his Soul is required at his hands, he will perceive how fooliſh he was, in crying peace and ſafety to himſelf.
Theſe Particulars I ſhall inſiſt on, and then conclude with the Application.
In the firſt place I am to ſpeak of the remarkable Man in the Text, and he is the perfect Man. It is a wonder, conſidering the general Corruption and Depravation of Humane Nature, and how full of Snares and Temptations this World is, that there ſhould be ever a perfect Man upon Earth! But ſee what the powerful Grace of God can do. It can renew and alter Nature it ſelf, and change it from contrary to contrary, from wickedneſs and deceitfulneſs, to holineſs of truth.
That the perfect Man may be the better underſtood, you muſt know that there is a threefold Perfection ſpoken of in Scripture.
Legal.
Coeleſtial.
Evangelical.
1. There is a Legal Perfection: This was in Adam before the Fall; he was made perfect and upright; but being made mutable, he quickly ſought out many inventions, Eccleſ. 7. 29. and made himſelf quite and clean another Creature from what he was at firſt created. When other things were made, God's bare word of command that they ſhould be, gave them a Being; but when Man was to be formed, it was not done without ſome kind of Solemnity and Conſultation, Gen. 1. 26. And God ſaid, Let us make man in our image, after our likeneſs. And how did Man ſhine with this Image upon him, when he came firſt out of his Maker's hands! If all things were very good in their kind, how perfect was Man's Goodneſs in his kind! not the leaſt moral Evil was to be found in him. What a clear light was there in his mind! How exactly conformed was his Will to the Divine Will! How regular were his Affections! Not the leaſt Evil was in him, either in Action, Thought, or Inclination.
He had a Power to keep the whole Law of God in every Part and Point of it, and a Will moſt free and forward in it. He could, and for a while did come up to the terms of the firſt Covenant, Do this and live. And thus perfect he did remain, till through the Temptations of the evil One, he let go his primitive Righteouſneſs and Integrity.
2. There is a Coeleſtial Perfection, and that is the Perfection of glorified Saints in Heaven; we cannot aſpire unto, or deſire any thing for our ſelves, higher than, or ſo high as this. This the Apoſtle ſpeaks of, 1 Cor. 13. 9, 10. For we know in part, and we prophecy in part; but when that which is perfect is come, then that which is in part ſhall he done away. This Perfection is preached of, and heard of at preſent; and they who attain to the greateſt meaſure of Grace and Holineſs, can beſt give a gueſs at it: Our Brother, who is lately taken away from us, now underſtands and experiences to his Joy what Heavens perfection is. We read, Heb. 12. 23. of the general Aſſembly and Church of the firſt-born which are written in Heaven, and the ſpirits of juſt Men made perfect. How clear is that light, in which God, who is light, is ſeen! How perfect is that Purity which is conſequent upon this Viſion of him! how have they all been transformed into the Image of him whom they do behold, fully reſembling him in Righteouſneſs and true Holineſs! 1 John 3. 2. We know that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is.
The ſeparated Spirits of Saints, having left their Earthly Houſe and Tabernacle, have put off their ſinful Infirmities; nothing that makes them in the leaſt unlike to God, or that he diſlikes, remains in them. The great Phyſician began the Cure of thoſe bleſſed Souls in this World, and now in the other World 'tis perfected; that Scripture is applicable to every one of them, Cant. 4. 7. Thou art all fair my love, there is no ſpot in thee.
And as the Spirits of juſt Men in Heaven are perfect; ſo their vile bodies will be changed and made like unto Chriſt's glorious body. Heb. 3. 21. this corruptible will put on incorruption, this mortal immortality. Adam's Body before the Fall was of an admirable Make and Conſtitution, not the leaſt peccant Humour in it. And if he had ſtood, the Tree of Life, the Sacrament of the firſt Covenant, was to aſſure him of Immortality; yet that Body was much inferior to a Spiritual Body at the Reſurrection. Oh how illuſtriouſly perfect as to their whole Man, will all Saints be, when Chriſt their life ſhall appear, and they appear with him in glory! Col. 3 4. The perfection of Heaven, which Chriſt is the Purchaſer of, will be found by many degrees to be beyond that Perfection which was in the firſt Paradice.
3. There is an Evangelical Perfection: and the Man ſpoken of in the Text, is in this Senſe perfect. Legal Rigour is abated in the Goſpel; the Goſpel does not curſe every one that continues not in all things required in the Law. Legal exactneſs is not expected from Believers; God does not mark iniquities, nor enter into judgment with them. A ſincere Saint is evangelically a perfect Man; tho in ſtrictneſs of Law, there is ſome Imperfection in his Holineſs. The Apoſtle, without Selfcontradiction, affirms himſelf to be perfect and not perfect, almoſt in the ſame breath Phil. 3. 12. Not as tho I had already attained, or were already perfect; and yet he ſays ver. 15. Let us therefore as many as be perfect be thus indeed. He had a perfection of ſincerity; but unto a ſinleſs perfection he had not attained.
The Evangelically perfect Man, I am now to deſcribe.
The perfect Man is renewed in all his Parts and Powers. The whole Man is corrupted by Nature, and the whole Man is renewed by Grace. This the Apoſtle expreſſes by Sanctification throughout, in body, ſoul, and ſpirit, 1 Theſ. 5. 23. Tho in degree, Sanctification be put in part; yet every part is truly and really ſanctified. When the Lord makes a perfect Man, he works a change in the whole Man. Nothing in the Soul but has ſome gracious Alteration wrought in it. No one Power or Faculty is let alone to be altogether as it was. The Mind is enlightned, the Conſcience awakened, the Will and Affections have a new byaſs; and the Memory retains things neceſſary and worthy to be remembred; and the heart being purified, the members are yielded as Inſtruments of Righteouſneſs unto Holineſs. The new Creature lacks not any parts, and degrees of Grace are ſtill to be added: In this Senſe all things are become new, 2 Cor. 5. 17. and yet the inward man is further to be renewed day by day, 2 Cor. 4. 16.
2. The perfect Man is made pertaker of every Grace. Moral Philoſophers have obſerved a Concatenation of all moral Virtues, that they are inſeparable; where one is indeed, there are all of them. There cannot be truly any Vertue in any man, where any one Vice is allowed to be predominant. 'Tis a great truth concerning the Graces of the Spirit, that they are all linked together. There is no Grace inſincerity in that man, who ordinarily and preſumptuouſly does what he knows to be evil in God's ſight, and willingly ſuffers, tho it be but one Iniquity to have the dominion over him.
The Spirit of God works like himſelf; and all Grace he works, where he works any. The Stone or Kernel of the Fruit tree, has vertually the whole Tree in it; and if it be ſown in the Ground, a Tree with Leaves and Fruit at length grows up from it. We read of the ſeed of God, 1 John 3. 9. and this Seed vertually has all Grace in it: And this Seed does remain; and Grace of every ſort, as there is occaſion, in ſome degree or other, is produced into act and exerciſe.
In the perfect man's breaſt plate, or if you will in his breaſt, there is Faith, and Love, and Righteouſneſs: It is Hope that is his Helmet. It is Humility that is both his Cloathing and Ornament; and Zeal is not ſo much one ſingle Grace, as an high degree of all. The Spirit of the Lord dwels in the perfect man; and where the Spirit is and abides, all his Graces are with him. This is plainly intimated, John 1. 16. Of his fulneſs we all have received and grace for grace. There are ſeveral Interpretations of theſe Words, but the trueſt is this: Of Chriſt's fulneſs all ſincere believers have received foreign, Grace anſwerable to every grace that is in Chriſt himſelf; as the Child receives Limb for Limb from the Parent. How truly Rich and Happy is he who has no Grace wanting! and what a ſatisfaction is it to perceive plainly in himſelf, that every Grace is growing!
3. The perfect man priſes all the promiſes of the New Covenant, and eſteems himſelf highly favoured in being Heir unto them all. Hypocritical Profeſſors, and Wicked Men, may put a value upon ſome promiſes; as when the Lord promiſes to bleſs in the City, and in the Field, to bleſs in the fruit of the Body, and of the Cattle, and of the Ground; to bleſs in the Basket, and in the Store, Deut. 28. 3, 4, 5. when he promiſes length of days, and long life, and that peace ſhall be added, Prov. 3. 2. Nay one that is ungodly, deſigning to die the death of the Righteous, may put a value upon the promiſes of deliverance from the wrath to come, and from eternal condemnation.
But the perfect man, though he ſets an eſtimate upon any Bleſſing which God has promiſed, and values Temporal Mercies, and Salvation from the Vengeance of eternal Fire: Yet there are alſo other kind of promiſes he gladly embraces, as the promiſe of an heart to know the Lord. Jer. 24. 7. I will give them an heart to know me, that I am the Lord, and they ſhall be my people, and I will be their God, for they ſhall return to me with their whole heart. That promiſe alſo of an heart circumciſed to love God, is much valued and reſted on by the perfect man. Deut. 30. 6. The Lord thy God will circumciſe thy heart, and the heart of thy ſeed, to love the Lord thy God with all thy heart, and with all thy ſoul, that thou mayſt live. So is that promiſe, Ezek. 36. 25. Then will I ſprinkle clean water upon you, and ye ſhall be clean: from all your filthineſs and from all your idols I will cleanſe you. There is good reaſon that the promiſes of ſanctification ſhould be look'd upon as exceeding great and precious; for by theſe the perfect man is made a partaker of the divine nature, and eſcapes the corruption that is in the world through luſt, 2 Pet. 1. 4.
4. The perfect man hath a reſpect unto all God's commandments; he does not chuſe ſome, and paſs by others; but readily receives every precept. Pſal. 119. 6. Then ſhall I not be aſhamed when I have reſpect unto all thy commandments. He looks upon every Law with an eye to the Authority of the Lawgiver, who has a right to rule him, and has power to ſave and deſtroy, John 4. 12. He looks upon the Law delivered on Mount Sinai, as in force upon Mount Zion; and that by faith the law is eſtabliſhed, Rom. 3. 31. The Apoſtle's manner of Expreſſion carries in it a ſtrong motive to Obedience, 1 Theſſ. 4. 2. For ye know what commandments we gave you by the Lord Jeſus. Commands are given by his Authority, who is Lord of all; and Obedience is urged for his ſake, who himſelf has obeyed and ſuffered for us; and who is ſo ready to ſtrengthen us to obey, and to make what we do acceptable.
The perfect man has his eye upon God and Chriſt, and cannot find in his Heart to caſt any Command of theirs behind his Back; that's his perpetual wiſh, that's his daily groan; Oh, that my ways were directed to keep thy Statutes! Oh, let me not wander from thy Commandments! Pſal. 119. 5, 10. Whereas the unſound Profeſſor is not reconciled to every Command, nor indeed to any. Though his Obedience ſeem exact in many reſpects, yet offending in one point or other, he is guilty of violating the whole law, James 2. 10. His partial Obedience to the Commands, ſhews he is not ſincere in keeping any one of them. If any were kept upon a right ground, then every one of the Precepts would be kept upon the ſame ground.
5. The perfect man keeps judgment and does righteouſneſs at all times, Pſal. 106. 3. He ſticks to the Lord's teſtimonies, and cleaves to the Lord himſelf with an unſhaken purpoſe of heart, even in times of great Apoſtacy and falling away: He will not leave the Ship of the Church, and put to ſhore when a ſtorm of Perſecution ariſes; 'tis better to be in the Veſſel where Chriſt is, though the Tempeſt be never ſo fierce and ſore, than truſt to a ſinful compliance with the men of the World. The perfect man's goodneſs is not like the morning Cloud, and the early Dew that goes away; but his Righteouſneſs is like a River.
Labitur & labetur in omne volubilis aevum.
It holds on its courſe, and keeps running continually. He ſhews himſelf a Diſciple indeed by ſtill following his Maſter, and abiding in his word. John 8. 31. If ye continue in my word, then are ye my Diſciples indeed.
6. The perfect man wiſhes and longs for a ſinleſs perfection. He really and earneſtly deſires to be as good as the Law would have him to be, every whit as Righteous as the Commandment requires; and when through Infirmity he breaks the Law, he is troubled. When the Apoſtle ſays, This we wiſh were your perfection, 2 Cor. 13. 9. Certainly his Charity began at home, and he wiſh'd his own perfection alſo. Theſe longings after unſpotted Purity, and to do the will of God on earth as it's done heaven, God obſerves, and is well pleaſed with. David did not build the Temple yet the Lord tells him he did well, in that it was in his heart to do it, 2 Chron. 6. 8. What was in heart to do, God reckons as done, and well done. Abraham did not actually Sacrifice his Son Iſaac, yet 'tis ſaid again and again that he offered him up, Heb. 11. 17. The Will for the Deed is accepted. The perfect man's Will, to be every way perfect, is very well taken. The more there is of a willing Mind, the more there is of a perfect Heart, 1 Chron. 28. 9.
In the ſecond place I am to ſhew wherein the perfection of the perfect man lies; it lies in his being upright. I have deſcribed him in part already; but I ſhall farther give you the perfect man's Character, by ſetting him forth in his uprightneſs. This uprightneſs does not only include Integrity, in oppoſition to Partiality, but it includes Truth and Power, in oppoſition to Shew and Form; for Form wants the principal Dimenſion of Uprightneſs, which is Depth and Subſtance.
I ſhall tell you in ſeveral particulars how the Scripture repreſents the upright man. Let Conſcience diligently mark the repreſentation, that you may diſcern whether you are upright or otherwiſe.
1. The upright man acknowledges his ſin without allowed guile. He has no ſecret regard to any iniquity, ſo as to connive at it himſelf, ſo as to refuſe to acknowledge it to God. He freely and ingenuouſly confeſſes to the Lord the worſt he knows of himſelf; and while he thus declares his Sin and diſlikes it, and himſelf for it, God covers it, and no longer imputes it to him, Pſal. 32. 1. 2. Bleſſed is he whoſe tranſgreſſion is forgiven, wh…ſe ſin is covered; bleſſed is the man to whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile. Holy Job was cenſured by his Friends, as unſound in his Religion; but by many Arguments he vindicates his uprightneſs, Job 31. And among the reſt by this, ver. 33. That he had not covered his tranſgreſſion like Adam, by hiding his iniquity in his boſom.
To excuſe Sin is inexcuſable; to defend Sin, How offenſive is it unto God! The upright man, in his Repentance, expoſes his Sin with its many Aggravations, till it appears as it is, out of meaſure ſinful; and concludes it, beyond meaſure, hateful. He is ready to ſpeak all he knows amiſs in himſelf; and that which he ſees not, he deſires may be detected, that he may be cleanſed from it: Search me, O God, ſays upright David, and ſee if there be any evil way in me, Pſal. 139. 23, 24. He was ſenſible of the wickedneſs of his Heart, and begs that God would create in him a clean one; and becauſe of the deceitfulneſs of his Heart, he prays that a right ſpirit might be renewed within him, Pſal. 51. 10.
2. The upright man keeps himſelf from that ſin which in a ſpecial manner may be called his iniquity. He is ſo well acquainted with himſelf, as well to know, and much to obſerve what Sin or Sins do moſt eaſily beſet him; and he ſets the ſtrongeſt guard againſt thoſe Corruptions which he takes notice that naturally he is moſt ſtrongly addicted to. Pſal. 18. 23. I was alſo upright before him, and I kept my ſelf from my iniquity. The upright man, who is naturally inclined to Covetouſneſs, watches and prays againſt the love of worldly wealth, as that which is the root of all evil. If his Conſtitution inclines him to impure Luſts, he endeavours to prevent, or to quench theſe helliſh ſparks at firſt kindling, and to poſſeſs his heart, as well as veſſel, in ſanctification and honour. If he be of an haſty Temper, what pains does he take to keep Paſſion under, and to be adorned with the meekneſs and gentleneſs of Chriſt! He is an upright man, who becauſe God has been ſo often diſpleaſed by it, can baniſh and hate that which was once a darling ſin.
3. The upright man is a lover of the Lord Jeſus Chriſt in ſincerity, Cant. 1. 4. Draw me, we will run after thee; we will be glad and rejoyce in thee, we will remember thy love more than wine; the upright love thee. The upright man is what he is by the Grace of Chriſt; that Grace made his Heart a good and honeſt one, which naturally was no better than the Hearts of others; and even now he cannot ſtand in Law, becauſe of his many Faults and Failings; were it not for Jeſus the Mediator, his very uprightneſs could never be accepted. He has his all from Chriſt, he does all by his ſtrength; and what he does is through him acceptable to God: Well may his love to the Lord be ſtrong, to whom his Obligations are vaſtly great.
His love to Chriſt is not in Word and Tongue only, but in Deed and in Truth. Love to Chriſt conſtrains him to live to him that died for him, 2 Cor. 5. 14, 15. and rather than be ſeparated from Chriſt and from his love, he reſolves by the glorious Spirit's aid, to part with the moſt deſirable outward Comforts, and with Life it ſelf. It was foreign, an uncorrupt and fervent love to the Lord Jeſus, which made the Apoſtle full of earneſt expectation and hope, that in nothing he ſhould be aſhamed; and very willing that Chriſt ſhould be magnified in his body, whether it were by life or death, Phil. 1. 20.
4. The upright man walks before God in truth. He ſets himſelf before God, unto whoſe pure and piercing eye the inmoſt ſecrets of his Heart are open and naked; and he is ſenſible the Lord can take no pleaſure in him without ſincerity. 1 Chron. 29. 17. I know, O my God, that thou trieſt the heart, and haſt pleaſure in uprightneſs. The upright man ſets God before himſelf alſo. Pſal. 16. 8. I have ſet the Lord always before me; becauſe he is at my right hand, I ſhall not be moved. The Pſalmiſt ſtudied to approve himſelf to God, who always obſerved him; and he ſtays himſelf on God's everlaſting arm and ſtrength, that he might be upheld againſt all Temptation and Oppoſition, and be kept immoveable in Well-doing.
Upright Hezekiah walked before God in truth and with a perfect heart, and did that which was good in his ſight, Iſa. 38. 3. His heart was in what he did, and he had the Heart-ſearcher's Approbation, and his Conſcience giving a Teſtimony for him; he has confidence towards God. An upright man may be influenced by the fear of puniſhment. They were the Friends of Chriſt, to whom he ſpeaks thus, Be not afraid of them that kill the body, and after that have no more that they can do; but I will forewarn you whom you ſhall fear; fear him which after he hath killed, hath power to caſt into hell. Yea, I ſay unto you, fear him. The Pſalmiſt alſo thus expreſſes himſelf, My fleſh trembleth for fear of thee, and I am afraid of thy judgements.
But though fear has an influence, 'tis not the only inducement to walk with God. He that is upright knows that love is the great thing which God commands; and love hinders any other command from being accounted grievous. A man has a great evidence of uprightneſs, when love is predominant in him, when he is byaſſed by love to God, to do theſe things that are pleaſing in his eyes; and he is overcome with a ſenſe of God's loving-kindneſs to him, and is truly his ſervant, Pſal. 26. 3. Thy loving-kindneſs is before my eyes, and I have walked in thy truth.
5. The upright man holds faſt his integrity. When Mammon and Satan combine to rob him of this Jewel, yet neither fair means nor foul can make him part with it. The reproaches of Job's Friends did enter, and go deep into him; but a reproaching Conſcience would have been a thouſand times worſe: Therefore though he ceaſed to be Job the wealthy, Job the greateſt of all the men in the Faſt; yet he remained Job the upright ſtill, Job 27. 5, 6. Till I die I will not remove my integrity, neither the thing it ſelf, nor the evidence of it from me. My righteouſneſs I hold faſt, and will not let it go; my heart ſhall not reproach me ſo long as I live.
The Providences of God may ſometimes be dark and cloudy, and his Hand very heavy upon his upright ones; ſo that themſelves and others may be amazed at thoſe Trials which their Faith and Patience may be put upon: Yet true Gold will endure the hotteſt Furnace, and loſe nothing of its Weight and Worth. However the Lord deals with them, the upright have reaſon to conclude the immutability of his love, and that his faithfulneſs never fails. Job 17. 8, 9. Ʋpright men ſhall be aſtonied at this, and the innocent ſhall ſtir up himſelf againſt the hypocrite. The righteous alſo ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger.
And if it be ask'd how the upright man comes to be thus tenacious of his ſincerity? I anſwer, 'Tis not only becauſe of the delight and ſweetneſs he finds in reflecting upon it; but alſo, and that chiefly, becauſe God's right hand upholds him, God fixes his heart, renews a ſtable and a conſtant ſpirit in him; it's God who keeps holy Inclinations and religious Purpoſes alive, and firm, and ſtrong in him. This is acknowledged by David, Pſal. 41. 12. As for me, thou upheldeſt me in my integrity, and ſetteſt me before thy face for ever.
In the third place it follows, What the perfect and upright man is worthy of.
He is worthy to be marked.
He is worthy to be beheld.
Firſt, He is worthy to be marked. Mark the perfect man, ſaith the Text: And marked he ſhould be; and that both
For conviction, and alſo
For imitation.
1. The perfect and upright man is to be marked for conviction. As the Saints ſhall judge the World at laſt, ſo they are a conviction to the World at preſent. The wicked think it ſtrange that believers run not out with them to the ſame exceſs of riot; and their Tongues ſpeak evil of them, 1 Pet. 4. 4. But their Conſciences at the ſame time may fly in their own Faces, and tell them plainly that thoſe whom they ſpeak ill of, are much wiſer and better than themſelves. An exemplary Converſation is a very convincing thing, it ſtops the mouths of ignorant and evil Speakers. 1 Pet. 2. 15. For ſo is the will of God, that with well doing ye may put to ſilence the ignorance of fooliſh men. It fills the faces of ſuch with ſhame; they being convinced that accuſations are falſe, when conſciences and converſations are good, 1 Pet. 3. 16. Having a good conſcience, that whereas they ſpeak evil of you as of evil doers, they may be aſhamed who falſly accuſe your good converſation in Chriſt.
If the World did but mark the perfect man, it might prevent that woe from falling upon them which is denounced againſt them, becauſe of offences which they are apt to take at Religion, as if it ſelf were but an imaginary thing, and all that profeſs it were Diſſemblers. And if looſe and carnal Profeſſors would but mark them whoſe exact and circumſpect walking does ſhew them to be ſincere, and Saints indeed; it might ſtartle their Conſciences and make them very unquiet, becauſe they are ſo very unlike thoſe, who in their manner of living, do ſhew forth the power of godlineſs; their Conſciences might call them vain men, their faith a dead faith, their profeſſion an empty and vain ſhew; Jam. 2. 20. But wilt thou know, O vain man, that faith without works is dead?
2. The perfect man is to be marked for imitation. That excellent Company of Faithful ones, mentioned Heb. 11. are called foreign, a cloud of Witneſſes, Heb. 12. 1. here ſeems to be an alluſion to the cloud in the Wilderneſs which directed the Children of Iſrael to the land of Canaan. Perfect men are Clouds, their dark ſide, their faults and failings, if we obſerve any in them, it muſt be our care to eſchew them. But their bright ſide may be of great uſe for our direction and encouragement. When we obſerve how holy, heavenly, full of love to God and goodneſs, and diligent in the Lord's work others have been; we ſhould ſhew the ſame grace and diligence, to the full aſſurance of hope, to the end. We ſhould by no means be ſlothful, but followers of them, who through faith and patience inherit the promiſes. Heb 6. 11. 12.
Our Lord himſelf indeed is incomparably the beſt Pattern; Sin never found any place in him. 1 Pet. 2. 22. Who did no ſin, neither was guile ſound in his mouth. Never in the leaſt faulty, either in word or deed: Yet perfect and upright men are fair Copies for others to write after. Phil. 3. 17, 20. Brethren, be ye followers together of me, and mark them which walk ſo as ye have us for an example; for our converſation is in heaven. And Chap 4. 9. He ſays not only thoſe things which ye have heard, but what ye have ſeen in me, do, and the God of peace ſhall be with you. All would be better, if the beſt were but more imitated.
Secondly, As the perfect and upright man is to be marked; ſo he is worthy to be beheld; the Text ſays, Behold the upright. The Pſalmiſt beheld the tranſgreſſors, and was grieved: Upright men may be beheld with joy and pleaſure; though grief may well be raiſed, when by death they are ſnatched away. Now that the Upright man may be beheld to good purpoſe.
1. Behold him in his uſefulneſs: Though the perverſe and prejudiced World does think the Upright man not fit to live in it; yet indeed the world is not worthy of him; and is very much beholding to him. When the world which lives in wickedneſs, and grows more and more wicked, is haſtening its own Judgment and Condemnation, for the ſake of the Upright ones that are therein, 'tis ſpared. Though there was ſuch an abominable Crew of Wicked men in Sodom, which were ſinners before the Lord exceedingly; yet Sodom had ſtood undeſtroyed by Fire and Brimſtone, if ten righteous perſons had been found therein, Gen. 18. 32. when Abraham ſaid, Oh let not my Lord be angry, and I will ſpeak but this once; peradventure ten righteous ones ſhall be found there; and he ſaid, I will not deſtroy it for ten ſake.
Nay, One Moſes ſtood in the Breach, when the Sins of Iſrael had opened a wide Gap for the Wrath of God to break in upon them, Pſalm 106. 23. Therefore he ſaid, he would deſtroy them, had not Moſes his choſen ſtood before him in the breach, to turn away his wrath, leſt he ſhould deſtroy them. However Infidels and ungodl ones may prate maliciouſly, the Puritans of a Nation are very much the ſecurity of it. Job 22. 30. He ſhall deliver the Iſland of the innocent; or it may be tranſlated, The Innocent ſhall deliver the Iſland; and it is delivered by the pureneſs of thy hands.
2. Behold the Grace of God in the upright Man, which makes him thus uſeful. Both the eſſe and the operati of the new Creature is from Divine Grace; by Grace the upright man is what he is, and by the ſame Grace he does what he does. Who ever laboured ſo abundantly as the Apoſtle Paul? Whoſe Labours were more ſucceeded to the Glory of God, to the Church's, and the World's benefit, than his were? Yet he aſcribes nothing to himſelf, but gives unto Grace all the Glory. 1 Cor. 15. 10. I laboured more abundantly than they all, yet not I, but the grace of God which was with me. When you behold the upright man, you muſt ſee God in him, and with him of a truth. Men are not to glory, or to be gloried in; but he that glorieth, let him glory in the Lord, 1 Cor. 1. 31.
3. Behold the upright man, ſo as to deſire and hope that the ſame Grace which made him upright, may make you ſo. Upright ones were not ſuch by their firſt Birth, but by their ſecond. The Apoſtle readily makes this acknowledgment, Eph. 2. 3. Among whom alſo we all had our converſation in times paſt in the luſts of our fleſh, fulfilling the deſires of the fleſh, and of the mind, and were by nature the children of wrath, even as others. Therefore concerning ſincere Saints, it muſt be ſaid, That they are born not of blood, nor of the will of the fleſh, nor of the will of man, but of God, John 1. 13. And that God who of his own will begat them with the word of truth, can eaſily alſo regenerate you by the the ſame means, and by his own powerful Grace, make more veſſels of honour (all upright ones are ſuch) out of the Maſs of corrupted Nature.
In the fourth place I am to ſhew, What of this perfect and upright Man our eye in a ſpecial manner ſhould be upon, and that is his end. To look to the end of Perſons and Things, and likewiſe thoſe things that are endleſs, is a great piece of Wiſdom. By the upright man's End we are to underſtand his Diſſolution and Death, whereby he ceaſes to be any longer in this World. Not that Death does make an end of him; the Soul is redeemed from the power of the grave, for God doth receives it, Pſalm 49. 15. and the Body ſhall not always be the Graves priſoner; but the Union between theſe two conſtituent parts by Death is diſſolved. Now there are ſeveral things of the perfect and upright man which Death does put an end unto.
1. Death puts an end to the upright man's Labour. Labour in the Lord, and for the Lord, is the upright man's buſineſs in this World. He has no time to waſte, neither is he allowed to be idle. Working hard and living, muſt run parallel: Nay, with alluſion to what Caeſar once ſaid, we may affirm, Neceſſe eſt laborare, non eſt neceſſe vivere. Labouring is more neceſſary than living. While the upright man lives, he muſt be ſtedfaſt, unmoveable, always abounding in the doing of good. But when Death comes, it ſignifies to him that his Work is at an end. Rev. 14. 13. Bleſſed are the dead which die in the Lord, from henceforth, yea, ſaith the ſpirit, that they may reſt from their labours, and their works do follow them.
2. Death puts an end to the upright man's Sorrows; here in this World, he is in his Minority, and is under the Diſcipline of the Rod; after Death he will not need it. His gracious Father in great faithfulneſs, conſults the upright man's neceſſity; and if need be, he is in heavineſs through manifold temptations, 1 Pet. 1. 6. and yet ſtill there is a mixture of mercy with the greateſt ſeverity; the Son of God is with the ſincere Saint in every Furnace, and his Preſence makes the Furnace both tolerable and purifying: Under the heavieſt Burthens; everlaſting Arms ſhall ſuſtain him, and well may he be comforted with the thoughts of everlaſting Love. But the end of his days puts a full period to his Troubles and Sorrows; his Heart ſhall ake, his Tongue complain, his Eyes ſhall weep no more; Rev. 7. 17. The Lamb which is in the midſt of the Throne ſhall feed them, and ſhall lead them unto living fountains of waters, and God ſhall wipe away all tears from their eyes.
3. Death puts an end to the upright man's Conflicts. His Life is a warfare, he fights every ſtep of his way to Heaven; his Enemies are much ſtronger than he; called Principalities and Powers whom he wrrſtles with; but he is furniſhed with the whole Armour of God, and his ſtrength lies in Chriſt the Captain of his Salvation▪ foreign: Chriſt has encountred theſe Enemies in his own Perſon, tried their force, and triumphed over them; and as he has his Followers at command, ſo he can command Salvation for them. Satan is a troubleſome and unwearied Adverſary; and when the upright man is juſt going; this Enemy may give him a blow at parting. He uſually endeavours to make a Saint's Death-bed uneaſy and uncomfortable; and ſometimes he ſtrives to lift up the perfect man with Spiritual Pride; As the famous Knox of Scotland was tempted to an high Opinion of himſelf when he was near expiring, becauſe he had been ſo faithful in his miniſtry; but he aſcribed all that he was and did unto the Grace of God; and Satan was quite ſoiled. But when Death comes, it removes the upright man out of Satan's reach. He is made more than a conqueror through Chriſt who has loved him; having overcome, he ſits down in that throne with his bleſſed Lord himſelf, where he ſhall never be moleſted more with any of the Enemies of his Salvation.
4. Death puts end to the upright man's natural Life. Tho his Life on Earth is far from being a noxious and hurtful Vapour; yet 'tis a vapour which appeareth for a little time, and then vaniſheth away, Jam. 4. 14. The Bodies of the Juſt muſt be brought down into the Grave, as well as the Bodies of others; that mankind, and beſt of men may have a ſenſible Document how hateful Sin is to God; upon all that have ſinned death paſſes, Rom. 5. 12. Tho the Bodies of the Saints are Members of Chriſt, and Inſtruments of Righteouſneſs to Holineſs, and the Temples of the Holy Ghoſt himſelf, yet theſe Temples muſt be demoliſhed and caſt to the ground, and for a while turned under it; and after they have been ſo long impriſoned in the Grave, how glorious will be the ſtrength and love of Chriſt their Lord and Head, in reſcuing his Members all of them from under Death's Dominion, and in totally aboliſhing Death it ſelf! and how will the power of the Spirit be manifeſted in rearing up his Temples out of the Duſt, and in making them ſo tranſcendently glorious, and likewiſe ſo firm and durable, that they ſhall ſtand and abide unto eternity! Rom. 8. 11. If the ſpirit of him that raiſed up Chriſt from the dead dwell in you; he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies, by his ſpirit that dwelleth in you.
5. Death puts an end to all that Corruption which remains in the upright Man. Sin was the Parent of Death, and at Death ſin it ſelf is totally deſtroyed. The mortal and corruptible Body of the Saint ſhall at length put on Incorruption and Immortality; but the body of Sin is annihilated, and ſhall be no more; he ſhall never complain of any evil preſent with him, nor be troubled with any the leaſt luſtings of the fleſh againſt the Spirit. How contrary and offenſive to the new Nature, were the remainders of the old Man which is corrupt according to deceitful luſts! But at Death the upright man when he puts off his earthly Tabernacle, does quite put off the old Man; not the leaſt Member of that Body can remain unmortified; and in what glorious perfection does he put on the Lord Jeſus Chriſt! He is perfecting Holineſs while he lives, 2 Cor. 7. 1. which intimates that at Death his Work and Labour to cleanſe himſelf will be at an end, and Holineſs will be perfected. And how beautiful and glorious will his ſeparate Soul be in its perfected and unſpotted Purity!
In the fifth place, The end of the perfect and upright man is remarkable as well as himſelf, for his end is Peace. The Scripture is true concerning him, Eccl. 7. 1. The day of his death is better than the day of his birth. He was born into a wicked and a wretched World, but Death ſends him to an everlaſting Habitation of Bliſs, and Life, and Glory. His dying day may well be the joyfulleſt day that ever he lived, becauſe the laſt moment of his time is his entrance into a bleſſed Eternity. He is indeed a Son of Peace, and Death ſhould not diſturb it.
1. The perfect and upright man dies in peace with God. He is reconciled to God by the death of his Son: How ſure is Salvation upon ſuch a Reconciliation! The Enmity between God and him, being ſlain by the Croſs of Chriſt, Eph. 2. 16. the Value and Virtue of Chriſt's Crucifixion muſt needs make Peace that is laſting. The middle Wall of Partition that is thrown down, ſhall never be reared up again. The upright man's Sins are all removed from him, as far as the Eaſt is from the Weſt, Pſalm 103. 12. and he may as well imagine the two Poles that are ſo far diſtant ſhould meet together, as fear that any of his Sins which are not imputed to him, ſhould again be laid unto his charge. Rom. 8. 33. Who ſhall lay any thing to the charge of Gods elect? it is God that juſtifieth: who is he that condemneth? it is Chriſt that died. Neither at Death nor Judgment ſhall any of their Sins be found againſt them that are upright. A Covenant of Peace is made with them more firm than the ſtrongeſt Hills and Mountains. Iſaiah 54. 10. The mountains ſhall depart, and the hills be removed, but my kindneſs ſhall not depart from thee, nor the covenant of my peace be removed, ſaith the Lord that hath mercy upon thee.
2 The perfect and upright man dieth in peace with others. If all things are to be done with charity, 1 Cor. 16. 14 then dying muſt be in Charity likewiſe. How can he dye in the love of God, whoſe heart is full of malice and hatred to his Brother? I remember what that bleſſed Martyr, Bradford, ſaid at his Death, I ask all the World forgiveneſs, and I forgive all the World; there was a great deal of Judgment and Grace in this Expreſſion. The World had dealt very hardly with him, and was ſo furious as to burn him with Fire, yet he forgave the Injury. Thus the Protomartyr Stephen of old, from his heart forgave his Perſecutors; and his laſt Prayer was for them, that God would not lay their Sin and blood-guiltineſs to their charge, Acts 7. 60. When the heart is emptied of Wrath and Bitterneſs, and deſire of Revenge, whatever Injuries have been received; when peace has been purſued, and there has been an univerſal Love to all Saints; and in Obedience to Chriſt's Command it has been extended even to deſpightful Enemies; here is a comfortable evidence of Peace with God, and of an intereſt in his Love. Forgive, ſays Chriſt, and you your ſelves ſhall be forgiven.
3. The perfect and upright Man when he comes to dye, has reaſon and good ground to have peace within himſelf. I dare not affirm, That every good Man concludes his Days with this Peace. The Letters of Mr. Paul Bains diſcover a great meaſure of Grace and Holineſs, and an excellent Spirit in him; yet he profeſſes himſelf a great Stranger to the Sweetneſs of Religion, and the Joys of the Holy Ghoſt; that diſconſolate humour of Melancholly poſſibly might be one reaſon of it. Nay, when he came to dye, his Death-bed was uncomfortable, and ſadneſs remained upon his Spirit till he entred into the Joy of his Lord.
Yet I am ſure there is ſufficient ground for peace within the perfect Man. For Chriſt died that Death might be unſtung; and that Believers might not be terrified at it, but triumph over it. Through Death he deſtroyed the Devil, as he had the Power of Death, that is, to make Death terrible, and conſequently deliver them, who through the fear of death were all their life-time ſubject to bondage, Heb. 2. 14, 15. What a moſt deſirable way of dying is this, when Conſcience has great Peace, being purged and healed by the Blood of Chriſt! When the God of Love and Peace, ſpeaks Peace to the departing Soul by his comforting Spirit! And a Saint can ſay with righteous Simeon of old, Luke 1. 29, 30. Lord, now letteſt thou thy ſervant depart in peace, for my eyes have ſeen thy ſalvation!
4. When the perfect and upright man dies, what a glorious and perfect Peace does he enter into in the other World. In thoſe bleſſed Regions unto which he goes, there is Light without Darkneſs, there is Love without the leaſt Diſcord, there is Joy without any Sorrow, and ſecure Poſſeſſion without any Diſturbance, or fear of Deprivation. The gulph that is fixed, Luke 16. 26. as it for ever baniſhes Hope out of Hell, ſo it leaves not the leaſt room for Fear in Heaven. It is much to be lamented, that Saints at this day diſcover no more of love, and of a peaceable Temper, but when they are all come to the ſame Heaven, God who is Light and Love will be all in all, 1 Cor. 15. 28. and they all will be perfectly One in Him!
I come now to the Application.
And here I ſhall ſpeak,
Firſt, Concerning the perfect and upright Man, who is lately taken from us.
Secondly, A few words to you that ſurvive him.
Firſt, Concerning the Perſon deceaſed. And truly I ſpeak not only my Affection, but my Conſcience, when I ſay, I do believe there was not a Man upon Earth that better deſerved to be called a perfect Man, than our Mr. Edward Lawrence. A Man more free from all the tricks of fleſhly Wiſdom, more free from petty Revenges, and petty Deſigns againſt any Party; I confeſs I knew not any. Upright he was towards God, downright in his Dealings with Men. An even and well-ſpun Thread of Truth, and Honeſty, and Faithfulneſs ran through the whole Courſe of his Converſation in the World.
Several things more particularly worthy of our notice, I ſhall mention concerning him.
1. He had attained to a great ſtrength and perfection of Faith. As he ſaw the inviſible God, and his Faith was the ſubſtance of things hoped for, and he mainly minded the inviſible World; ſo he could truſt in God, for the things of this World, when Senſe being judge, there was no probability of ſupply. He … had a numerous Family when he left his Living on the Black Bartholomew-day; and being asked how he hoped to be provided for? He anſwered, That the Sixth of Matthew ſhould maintain him By Faith he reſted on that promiſe, that all other things ſhall be added to them who firſt ſeek the Kingdom of God, and his Righteouſneſs. He ſaid, His Heavenly Father knew he needed theſe things; and he made no queſtion but what he needed, would be given him. There is, I am perſwaded, an extraordinary Reliſh in the Meat and Drink, when Faith ſpreads the Table, and fills the Cup every day, and Senſe cannot perceive a Day before-hand how this ſhould be done.
2. How perfect a Work had Patience in him! He was conformed to his Head Chriſt, in being a Man of Sorrows, and acquainted with Grief. He was exerciſed with Affliction in his own Perſon, and with Domeſtick Troubles which went very near him; yet he juſtified God in all; he believed that Good would come out of the Evils he felt; no Burthen tired his Patience, for he knew how happy they are that endure. In all Chaſtizements he perceived the Faithfulneſs and Love of his Chaſtizer, and this made all ſtrokes tolerable. His ſick Fits, his Pains, his weariſome and wakeful Nights, …, never made him, that ever I could hear, or hear of, to break forth into Murmurings or Complaints unbecoming him; whatever he wanted, he ſtill poſſeſſed his Soul in Patience.
3. He was a Man of a moſt Publick Spirit, and of a Catholick Charity. He was troubled to ſee the Members of the Body of Chriſt divided; ſo little conſulting the honour of their Head, or their own Intereſt. He was ſtiffly for no Party, very moderate towards all. True Goodneſs he liked and loved where-ever he ſaw it, and tho he had ſuffered very much from ſome bot Men of the Church of England, yet he was not bitter in his Speeches againſt them; where-ever he perceived uſefulneſs, an unblameable Converſation, and a deſign for God carried on, he did readily acknowledge it, and rejoiced in it.
He was not in the Quarrels of this preſent Age; he loved and followed after Peace as well as Holineſs, and ſhared in the Bleſſedneſs which is promiſed to the Peace-makers. He was troubled to ſee roots of Bitterneſs bringing forth ſuch bitter Fruits almoſt every where, and in every Party. And with ſuch meekneſs of Wiſdom, with ſuch calmneſs and ſedateneſs of Spirit, he carried it towards Men of all Perſwaſions; and his Words and Ways were ſo inoffenſive, that I never heard any one ſpeak ill of Mr. Edward Lawrence, but all that knew him were ready to acknowledg that he was a Man of eminent Godlineſs, of a moſt peaceable Temper, and of a very great Integrity.
And as he loved all Saints as ſuch, by what Name ſoever diſtinguiſhed, ſo he vexed his righteous Soul from day to day, becauſe of the Ʋngodlineſs, Infidelity, and Debaucheries of this wicked Age. In his laſt Sermon which was upon that Text, Iſaiah 29. 6. When thy judgments are in the earth, the inhabitants of the world-will learn righteouſneſs, with very great Zeal and warmth, he preſſed upon his Hearers the learning, the loving, the practice of Righteouſneſs for the Nations ſake, and for their own Souls ſake, that it might be well with the one, and with the other.
4. He was a man of great Miniſterial Accompliſhments. His worth was like the deep Rivers which run more ſilently, whereas the ſhallow Brooks do make the greater Noiſe. He was very able in Controverſial Divinity; his Judgment was ſound, his Arguments ſtrong, his Head and Notions very clear; and having a clear Apprehenſion of Truths himſelf, he could make them very plain to others underſtandings; and in his arguings he was very free from Paſſion; and when he ſaw he was likely only to ſtir up the Paſſion of others, inſtead of rectifying their Judgments, he would be ſilent.
In his Preaching he was very ſolid and ſubſtantial; he had a great firmneſs in Memory which continued to the laſt. He prayed and preached with ſuch a Spirit, as did evidence much of the preſence of God with him. How did he ſpeak to God? as one that ſaw him juſt before him! And when he ſpake to man, he ſpake as the Oracle of God with greateſt ſeriouſneſs, and as about things of the higheſt and everlaſting Concernment. How firmly was he himſelf perſwaded of thoſe Truths he propounded to others? He taught the Commands of Chriſt, and himſelf obeyed them, and was great uſeful in his Kingdom.
In the ſecond place I ſhall ſpeak a few Words to you that ſurvive him.
And that both to his Relations.
And to Others.
To his Relations I ſhall ſay theſe three things,
1. Take notice of his great Affection to you, and how this Affection was ſpiritualized; he loved you, but eſpecially your Souls, the moſt precious part of you; he was full of care that it might be well with you for ever, and was faithful in reproving, as the World can witneſs, when he ſaw occaſion; he uſed various Ways and Methods that his great end, your Happineſs, might be attained.
2. Be ſure to follow his very good Example. What kind of Children ſhould the Children of ſuch a Father be! there would be a kind of monſtrouſneſs in being very groſly unlike to him! As to his youngeſt Son, who is a Miniſter of the Goſpel, I heartily wiſh, tho it be an hard thing which I wiſh, that a double portion of his Fathers Spirit may be vouchſafed to him!
3. Be encouraged by this, That your deceaſed Father has treaſured up a ſtock of Prayers for you; and you may expect a gracious return. If you give your ſelves to Prayers, God may anſwer his Supplications after his death in beſtowing Temporal, Spiritual, and Eternal Benefits upon you.
To others that hear me this day; I ſhall only give two words of Counſel.
Think much of your later end.
Let it be your great care that your end may be peace.
1. Be all of you wiſe to conſider your later end. Death did ſet out againſt you as ſoon as you were born, and it makes ſtill nearer and nearer approaches to you every day, and hour, and moment of your lives. Every ſtep you take is a ſtep towards the Grave. Every moment of your time which paſſes away brings you nearer to Eternity. God wiſhes you wiſe to conſider your later end; he will be much pleaſed to ſee you very earneſt with him to make you ſo; he is ready to teach you ſo to number your days, that you may apply your hearts unto wiſdom, Pſal. 90. 12. The ſerious thoughts of death will quicken you in your Duties, and break the force of Temptations: Think of the time when you muſt leave the World, that eagerneſs after the World may be abated. To how good purpoſe will you live, if with the Apoſtle you dye daily! 1 Cor. 15. 31.
2. Let it be your care that your end may be peace. Believe in Jeſus the great Peace-maker between God and Man, that you may joy in him, becauſe by him you have received the atonement, Rom. 5. 11. Let your Faith be accompanied with Obedience and Love to the Laws of God. Pſal. 119. 165. Great peace have they that love thy law, and nothing ſhall offend them. Value the ineſtimable Jewel of a good Conſcience, and take heed of every thing that may defile and wound it. When the Apoſtle had the ſentence of death in himſelf; the teſtimony of his Conſcience, that by the grace of God he had had his Converſation in the World in ſimplicity and godly ſincerity, did fill him with Peace and Joy, 2 Cor. 1. 9, 12. Never be weary of well-doing, that your Lord when he comes may find you ſo doing. 'Tis labour beſt beſtowed when you are diligent, that you may be found of him in peace without ſpot and blameleſs.