A Divine Prospective, Sermon
PSAL. 37. v. 37.
Mark the perfect man, and behold the upright: For the end of that man is peace.
THis Pſalme is one of thoſe ſeven, which we finde to be compoſed according to the Hebrew Alphabet: what was the reaſon of this order, I am not curious to enquire, ſince the Scripture is not pleaſed to expreſſe: Muſc. in loc. Mol. in loc.Some onelyonly account it of Muſical concernment, others look upon it as an help to memory. Ainſworth conceives it to be an indication of more then ordinary weight and worth in the matter, this as in the reſt, is eminently obſervable in this Pſalme, which is both of ſingular uſe and value. Indeed it may well be ſtyled, The good mans Cordiall in bad times: A Soveraigne Plaiſter for the Plague of Diſcontent: Or, A choice Antidote againſt the Poyſon of impatience.
It is a truth evident in experience, That Gods diſpenſations towards the righteous and the wicked in this life, are like Jacobs dealing with Joſephs Sonnes, croſſe and ſtrange: For as he laid his right hand on the younger, and his left on the Elder, Gen. 48. 12ſo doth God oft-times, for the preſent, diſtribute with his left hand croſſes to the good, and with his right hand favours to the bad; not only in a litterall ſenſe, as our Saviour ſpeakes, He maketh the Sun to ſhine, and the Raine to fall upon the juſt, and the unjuſt; Mat. 5. 45.but in a metaphoricall ſenſe he cauſeth the Sun of proſperity to ſhine upon the unjuſt, and the Raine of adverſity to fall upon the juſt: hence it is, that both the Sanctity and the Equity, the holineſſe and juſtice of God hath by many been called in queſtion; it being a probable Argument to carnall reaſon, that God, in proſpering the bad, approves of their wayes, and ſo is unholy; and in afflicting the good, renders not according to their deeds, and ſo is unjuſt: Hence it is, that in ſuch times the wicked ſwell with the timpany of pride, and the weak pine away in a fretting conſumption; thoſe are impoſtumated with ſelfe-conceit, and theſe are inflamed with paſſion: the cure of both, eſpecially the latter, (to wit envious fretting at the wickeds proſpering) our Prophet indeavours in this Pſalme: The medicine which he preſcribes, is made up of various ingredients, amongſt which, none more operative then a due meditation of Gods finall retribution, both to the godly, and ungodly: which as it is principally inſiſted on throughout the whole; ſo is it elegantly recommended in the cloſe, and in particular the quiet end of the juſt, both aſſerted and aſſured for our ſupport, and incouragement in the words of the Text, Mark the perfect, &c.
Which words may fitly be divided into two generalls, and each of thoſe ſub-divided into two particulars: here is, officium & motivum.
1. A duty enjoyned, Marke the perfect, and behold the upright.
2. A motive adjoyned, For the end of that man is peace.
In the former of theſe we have conſiderable,
1. Objectum propoſitum, the object propoſed to our view, the perfect and upright man, a choice and rare ſight both amiable and admirable, well worthy our aſpect.
2. Actus requiſitus, an act required with gemination, to marke and behold this man where ere we meet him.
In the latter of theſe is obſervable,
1. Beneficii collatio, a precious benefit conferr'd upon the perfect and upright man, which ſhould move us to behold him, and that is peace.
2. Temporis ſpecificatio, the ſpeciall time mentioned when this benefit ſhall be conferr'd, and till when we muſt marke the perfect man, and that is the end, for the end of that man is peace.
Or, if you pleaſe, take notice in the Text of theſe two parts: here is
1. Ampladeſcriptio, a full and pithy deſcription of a good man, and that both, à qualitate & felicitate, from the quality of his diſpoſition, he is perfect and upright. From the felicity of his condition, the end of that man is peace.
2. Apta preſcriptio, a fit and ſutable preſcription in reference to both theſe, that we ſhould marke, and behold him in himſelfe, and in his end mark the perfect, &c.
And in this method I ſhall now handle the Text, craving divine inſpiration, and your attention, that I may ſo ſpeak the words of truth and uprightneſſe, and you may ſo marke, and behold what ſhall be ſpoken, that the end of the Sermon may be glory to God, peace and profit to every one of our Souls: and ſo I begin with the
1. Generall of the Text, the good mans deſcription: And therein
1. The quality of his diſpoſition in that double expreſſion, perfect and upright, two words not much different in ſenſe, yet both emphaticall in phraſe, and will require a diſtinct explication.
1.The firſt tearme we meet with is perfect: but where ſhall we find the man to whom this character belongs? ſure the Pſalmiſt rather deſcribes what the good man ſhould be, then what he is, if we look upon the moſt eminent Saints in Scripture, we ſhall find not one of them daring to aſſume this title unto themſelves: Job ſaith of himſelf, If I ſay I am perfect, it ſhall prove me perverſe, chap. 9. 20. Paul plainly denies it of himſelf, not as, though I had already attained, either were already perfect, Phil. 3. 12. Bernard.Et quis id ſibi arrogare andet, quod Paulus ipſe fatetur, ſe non comprehendiſſe? ſaith Saint Bernard excellently; and who is ſo arrogant as to think himſelf more holy then this chief Apoſtle? but yet let God be true, and every man a lyar, Rom. 3. 4.who affirmes that of Job, which he denies of himſelf, that he was a perfect and an upright man? Chap. 1. 1. Let not Saint Paul, who was immediately inſpired, be thought to contradict himſelf, who in the forementioned place, ver. 15. reckons himſelf among thoſe that are perfect, Let us, as many as be perfect be thus minded, that therefore theſe ſeeming contrarities may be reconciled, and the nature of this perfection unfolded: be pleaſed to obſerve theſe diſtinctions.
1. Divines well diſtinguiſh of a double perfection, it is abſoluta, or comporata. That is abſolutely perfect, to which nothing (that may be accounted truly good) is wanting: and thus he onelyonly is perfectus who is infectus: God, who made all things and himſelf is not made, only injoying an all-ſufficient perfection, in, and of himſelf. That is comparatively perfect, in which, notwithſtanding ſome wants, there is a fulneſſe compared with others.
Thus every Saint is perfect, in compariſon of the wicked, among whom he liveth. In this reſpect it is ſaid of Noah, That he was a perfect man in his generations, Gen. 6. 9.his grace compared with the wickedneſſe of the Old World, well deſerving the name of perfection; indeed every upright man is perfect in compariſon of them who are openly bad, or but openly good; ſtained with wickedneſſe, or but painted with holineſſe.
Thus one Saint may be perfect, if compared with another, the ſtrong Chriſtian in reſpect of the weak, whom he out-ſtrips in Grace and Piety: ſuch Saint Paul meanes, when he ſaith, We ſpeak wiſdome among them that are perfect: 1 Cor. 2. 6.that is, ſuch as have attained to greater meaſures of grace then others. It was ſaid of Benajah, He was more honourable then thirty, but he attained not to the firſt three; … 23. 35.and though no Saint can ever attaine to the perfection of the firſt three, the bleſſed Trinity: yet many Saints may be honourable amongſt thirty, perfect in compariſon of thoſe among whom they live.
2. We muſt further diſtinguiſh of a double perfection; it is extrinſeca and intrinſeca. Extrinſecall perfection, ſo called becauſe by imputation, is that which every Beleever is partaker of through the perfect righteouſneſſe of Chriſt, whereby all his imperfections are covered: In this reſpect, the Author to the Hebrewes tells us, That by one offering he hath perfected for ever them that are ſanctified: Heb. 10. 14.and S. Paul tels the Coloſſians, That they were compleat in him, Colloſ. 2. 5.meaning Chriſt. Indeed, Auguſt.omnia Dei mandata tunc facta deputantur quando id quod non ſit ignoſcitur: divine commands are then in Gods account fulfilled, when our defects for Chriſts ſake are pardoned: and the evangelical perfection of a Chriſtian conſiſts not in perfectione virtutum, ſed remiſſione ….vitiorum, in the completion of our graces, but remiſſion of our ſinnes.
Intrinſecall perfection ſo called becauſe by inheſion, is no leſſe rationally then uſually thus diſtinguiſhed, there is perfectio partium and gradium: He is ſaid to be perfect, cui nihil de eſt, eorum, quae ad ſtatum ſalutis neceſſaria, who wants no graces that accompanie ſalvation; or he is perfect, Cui nihil deeſt in gradibus gratiarum & virtutum: who is not defective in the meaſures of thoſe graces: both theſe are frequently, and firly illuſtrated by the reſemblance of a child, and a grown man; the one whereof hath all the eſſentiall and integrall parts of a man, the other a compleat uſe and meaſure of thoſe parts.
If we ſpeak of the latter kind of perfection, there never was, nor ſhall be, nor can any meer man in this life attaine unto it; indeed the ſpirits of juſt men in Heaven are perfecti, made perfect, Heb. 12. 23.but on earth they are only perficientes, ſtriving to be perfect; our perfection here, is in fieri, non facto, accompliſhing, not accompliſhed. Non plonam induimus perfectionem, donec totam exuimus infectionem, we cannot wholly put off the ragges of corruption, and therefore not fully put on the robes of perfection: We may be ſine querela, not ſine culpa, without blame in regard of groſſe enormities, not without blemiſh in reſpect of ſinfull infirmities. True it is, the Scriptures call upon us to be perfect, as our Father in Heaven is perfect. Mat. 5. 48.Non ut tantum p…aestari poſſit quantum ſuadetur, not that we can fully acquire what is required, but to ſhew quouſque conari oportet, Aug.at what our deſires muſt aime, and to what our endeavours muſt tend. This perfection is not patriae, but viae, reſerved for the country, not to be attained while we are in the way; in this regard all our perfection here conſiſts in theſe two things:
1. A penitential acknowledgment of our imperfection: as the beſt wiſdome is to ſee our folly, ſo the higheſt perfection is to bewaile our deficiency; and therefore we ſhall ſtill find thoſe that have been in the higheſt forme of grace, moſt ſenſible of the want of grace, poverty of ſpirit being an inſeparable attendant of the riches of piety: This made Job abhor himſelf in duſt & aſhes. Job. 42. & 6.David pray, Lord enter not into judgement with thy ſervant: Pſal. 143. 2.And Paul acknowledge himſelfe to be leſſe then the leaſt of all the Saints. Epheſ. 3. 8.Excellent to this purpoſe is that of Saint Auſtine, Advirtutis perfectionem pertinet etiam ipſius imperfectionis, & in veritate agnitio & in humilitate confeſſio: an humble confeſſion, and a faithfull acknowledgement of our imperfection conduces much to our perfection: and the ſame Father commenting upon that of the Apoſtle, as many as are perfect, thus illuſtrateth it, qu…t qu… perfecte currimus, hoc ſapimus, quod nondum perfecti ſimus, ſed illia perficiemur quò perfectè currimus, as many of us as run perfectly the race of piety, are ſenſible of this, that as yet we are not perfect, but ſhall then be perfected, when we come to the place to which we run.
2. A zealous progreſſe to, and endeavour after this perfection: So Aquinas expounding that exhortation of Saint Paul, be you perfect, renders it tendatis ad perfectum, Aquinas in 2 Cor. 13. 11.tend to, and ſtrive after perfection: … Bernard.Indeſinens proficiendi ſtudium, & jugis conatus ad perfectionem, perfectio reputatur, a continued deſire of increaſe, and daily endeavour after perfection, is accounted as our perfection: God herein dealing with us as an indulgent Father with the child that drawes the arrow as far as he can to reach the mark, eſteeming it as if he had drawn the arrow to the head, and hit the marke: in this ſenſe it is, that as God doth repute the Saints, ſo the Saints have reckoned themſelves amongſt the number of the perfect. Bernard.Magnum illud electionis vas perfectum abnuit, pr… fectum ſatetur, ſaith Saint Bernard concerning Paul, that choſen veſſell, a…counted his perfection to be his profection, preſſing towards the marke, for the price of the high calling of God in Chriſt Jeſus. Phil 3. 14.Indeed the Papiſts ſupercilliouſly aſſert a poſſibility of perfection to every Chriſtian in an exact obſervance of the whole Morall Law; nay, to ſome, as their Monaſticall Votaries, a poſſibility of that perfection, which according to their tearmes is not onelyonly precepti, but conſilii, a fulfilling of precepts, but councells, whereby they performe workes of ſupererogation, and ſo contribute to others, as well as their own ſalvation; nor doe we want thoſe among our ſelves, who fondly dream of an unſpotted purity, and perfection, attainable in this life, but to theſe I may fitly apply thoſe words of Saint James, Ye rejoyce in your boaſtings, all ſuch rejoycing is evill; James 4. 16.theſe vaunting brags are an Argument not of ſtrength of grace, but height of pride: Oh let us never account our ſelves to have attained ſufficiency, but ſtill endeavour to be proficients, ever remembring that it is with our graces, as with numbers, no numbers ſo full, but ſtill more may be added; no meaſure of grace ſo great, but its capable of further meaſure. But then,
2. If we ſpeak of a perfection in the former ſenſe, to wit, of parts: So it is true of every Saint, he may, nay he muſt be perfect, though not as touching exact performace continually, yet as touching conſtant reſolution habitually; though not throughout ſanctified, yet ſanctified throughout in ſpirit, ſoul, and body; 1 Theſ. 5. 23.and in this conſtruction the later word is a fit explication of the former, perfect being no more but upright; thus Hezekiah in that Prayer upon his ſick bed joynes theſe 2 together, in truth, & with a perfect heart, Iſay 38. 1. 3.thereby intimating that perfection which he had attained, was not in regard of degrees, but truth of grace, accounting his heart perfect becauſe upright: Upon this ground it is, that Aſa, David, and others, are ſaid to have their hearts perfect, 1 Kings 15. 14notwithſtanding their lives were in ſome particulars ſcandalous, divine mercy paſſing by their defects, and accepting the uprightneſſe of their intention, inſtead of perfectneſſe in action. Chriſtus non loquitur de infirmitatibus ſanctorii communibus, ſed accuſat ſingularem Epiſcopi hypocriſin. Opera igitur plena non abſolute perfecta, ſed ſiv…ra negat in illo ſe in v…ſſe, Par. in loc.That charge againſt the Church of Sardis is very obſervable to this purpoſe, I have not found thy works perfect before God, which were it to be underſtood of exactneſſe, according to the rigour of the Law, might be an accuſation againſt any, even the pureſt Church to whom Chriſt wrot, and therefore is to be conſtru'd a want of ſincerity, which is perfection according to the tenour of the Goſpell: Yea, which is further conſiderable, this makes our workes perfect before God, Rev. 3. 2.becauſe ſo accompted in his eſteeme, it being uprightneſſe that fills up both our Graces and duties. Hence it is that in ſome places of Scripture, the word which is here read perfect, is rendred upright; ſo in that counſell of God to Abraham, Walk before me, and be upright. Gen. 17. 1.And that aſſertion of the Wiſe man, He that walketh uprightly, walketh ſurely. Prov. 11. 18.Muſc.And of this Text it ſelfe I finde one tranſlation reading it Integrum, another Simplicem: Foelix. ſimplex in unoquoque genere eſt perfectum.whereof the one is oppoſed to rottenneſſe, the other to double-mindedneſſe. So that the perfection which the Text requires is a freedome, not from all ſinne, but from hypocriſie: the perfect is no more then the ſound, or ſingle hearted man; and ſo the ſame, with upright, which is the
Prior abſtinentiam damni, poſterior collationem boni denotat, Hug.Second tearm to be conſidered. I am not ignorant that ſome Interpreters reading the firſt word, Innocentem, and this latter, Rectum underſtand both in reference unto men; expounding him to be innocent, who doth no injury, and him upright that obſerves equity among men. Others referre the firſt word to God, the latter to Man; reſtraining the ſenſe of this word upright, to the integrity of our dealings with thoſe, among whom we converſe: Nulli … preximo agendo. Lvr. Reſp… inno… Deum, aquit… proximus, Hug.And thus 'tis an undoubted truth, The good Man is both perfect towards God, and upright towards Men; giving as God, his right, ſo Man his due. Piety is ever a friend to Equity, and Religion to Juſtice; the whole Law is copulative, and obedience conjunctive. 'Tis obſervable, that Saint James defining, or rather deſcribing, pure and undefiled Religion before God; makes mention of thoſe duties of viſiting the Widow, and the Fatherleſſe, James 1. 25.which belong unto the ſecond Table: Indeed, he cannot be a right worſhipper of God, who is not upright, and charitable in his converſation towards men.
But I rather conceive, both the tearms are of equall extent, the latter being added exegetically for the unfolding of the former: tis a word both extenſive, & excluſive; excluſive of the hypocrite, extenſive to the weak; tis a bar to keep out the one, and a key to let in the other: none are on the one ſide more ready to boaſt of perfection than Hypocrites, that generation being commonly pure in their owne eyes; But, indeed, they are ſo much the more imperfect, becauſe, notwithſtanding their pretences to ſingular purity, they are full of odious hypocriſie. On the other ſide, weak Saints being conſcious of their own defects, are apt to exclude themſelves from the number of the perfect: and therefore, that they might not be too much diſcouraged, the Pſalmiſt joynes to this harſh terme, perfect, the milde phraſe of upright; that we might know by the one, what he meanes by the other, and when the ſenſe of our infirmities forbids us, the ſight of our integrity may encourage us to account our ſelves perfect becauſe upright.
It will be needfull then a little to enquire, who is this upright man. The Originall Verbe from whence the word in the Text comes, ſignifies in Kal, rectum eſſe; in Pihel, complanare: and the Noune notes ſuch a man, whoſe heart is right, and wayes are plaine: particularly there are two things which make up the frame of an upright ſpirit; to wit, meaſuring all our actions by a right rule, and levelling them at a right end.
Firſt, the upright man ſquares all his actions by a right rule; carnall Reaſon cannot by as him, corrupt practice cannot ſway him, but Gods ſacred Word directs him: Hence it is, that his reſpect is univerſall to all Divine Precepts, avoyding all Evil, performing all Good, without exception. This was the Character of Joſiah, of whom its ſaid, He turned to the Lord with all his heart, with all his ſoul, & with all his might, according to all contained in the Law of Moſes:2 King. 2. 23, 25. Indeed, the upright Man with David, eſteemes Gods precepts concerning all things to be right, Pſal. 119. 128.and therefore is carefull to obſerve them. Hence it is, that he's the ſame Man at all times, in all places: what the PhyloſopherAriſt. ſayes of a good Man is true of him, he is foreign, like a Cube, or ſquare, or like a Die, that falls alike every way, becauſe at all times, and in all ſocieties, he acts by one and the ſame Rule; 'Tis a good ſaying of one that pretends to be Saint Cyprian, Ea non eſt religio, ſed diſſimulatio, qua per omnia non conſtat ſibi; Auct. de duplici Martyrio.that is not Piety, but Hypocriſie, which is not in all things like it ſelfe, ſince the upright Man meaſures every action by the ſtraight line of Divine Preſcript. And
2. He levells all his actions to a right end; where integrity is in the heart, Gods Word is in the Hand, and his Glory in the Eye, as Zeal is the intention and fervour of every Grace, ſo ſincerity is the intention and bent of the heart in every duty; the load-ſtone of an upright ſoul is not ſelf-intereſt, but Gods honour; he caſts no ſquint-eye at by-reſpects, but lookes directly forward at his Creatours Glory; it was the blemiſh which Satan thought to caſt upon Job, that his obedience was mercenary; and therefore, he ſaith, Doth Job fear God for nought? Job 1. 9.but it plainly appeared, that, though Gods Bleſſings were incouragements to, yet not the principall end of his Service, and therefore God gives him the Character of an upright Man. It is obſervable in that counſell God gives to Abraham, theſe two are joyned together, Walk before me, and be upright: Since the upright man ever walkes before God, and that not onelyonly becauſe he walkes as under Gods eye, but as having his eye upon God, deſirous to magnifie him in all his actions. That reſemblance of Pachomius an Abbot is remarkable to this purpoſe, who digeſting his numerous Monkes into various Claſſes, according to the Letters in the Greeke Alphabet, ſuited the names he gave them to the natures he obſerved in them: Thus thoſe whom he found Politicians and diſſemblers, he compared to the letters … and …, which are full of crooked turnings; thoſe whom he obſerved to be plaine-hearted and upright, to the letter …, which is carryed right upwards. So indeed is the ſincere Saint in all his actions, fixing his eye upon the glory of God; and the man who is thus qualified, is he to whom this tearme of upright may fitly be applyed.
To wind up this firſt Branch in a briefe Application.
It is a note not unworthy our obſervation, that the Pſalmiſt in the following verſe makes mention of the wicked in the plurall number; foreignbut in this verſe, ſpeaking of the good, uſeth the ſingular to intimate to us, there are many tranſgreſſors to one perfect; many wicked, to one upright man. The Prophet bids us Behold the upright; but alas, where ſhall we finde one upright man to behold? It is ſtoryed of Diogenes, that at noone day he went about the ſtreets with a candle lighted; and being asked, What he did? returned this anſwer, Hominem qu…, I ſeek for a Man: meaning one that might deſerve the name of a man. And we finde that it was Gods command to the Prophet, that he ſhould Run to and fro through the ſtreets of Jeruſalem, and ſeeke in the broad places thereof, to finde a man that executed judgement. Jer. 5. 1.Should we take the ſame courſe to finde the perfect and upright man in the Text, how long ſhould we be in ſeeking? Pretenders to perfection, Profeſſors of Sanctity, this Age ſwarmes with, but few Practicers. Facings of Religion were never more in faſhion, but the Linings of Piety never more out of requeſt. That Subtile malu… ſecr… virus latens venenum, as Chryſologus fitly termeth it, lurking ſnake, ſubtile evill, and ſecret poyſon of hypocriſie hath ſtung, ſurprized, and infected the moſt among us.
Of old, a third part of the Inhabitants of Britains were called Pieti, in a Morall ſenſe it is a word may well fit the greateſt of this generation, ſince what our Saviour ſaid of the Phariſees, is true of moſt among us, They are like to whited Sepulchres, which indeed appeare beautifull outward, but are within full of dead mens bones, and of all uncleanneſſe. Mat. 23. 27.How juſtly might I here expatiate in a bitter complaint of the raigning hypocriſie in this age; but the truth is, none are more deafe to reproofes then hypocrites; and therefore leaving them to their deluſions, I ſhall cloſe up this with a word of Exhortation: Nor can I doe it better, then according to the Tranſlation which the Septuagint and the Vulgar give of this clauſe, who render the firſt word foreign in the moſt common acception, which is to keepe, or preſerve, and take the Concrete as put for the Abſtract, perfect and upright for perfection and uprightneſſe.foreign. Sept Cuſtodi innocentiam & vide aquitatem. Vulg. Oh let us keep Innocencie, and look to Equitie; embrace Perfection, and follow Uprightneſſe. It is good counſell Saint Cyprian giveth to this purpoſe, Let us conſider the titles Chriſt giveth his people, and by them learne our duty. Oves nominat, & innocentia Chriſtiana ovibus aquatur; agnos vocat, & agnorum naturam ſimplicem ſimplicitas mentis innitetur: He calls us Sheep, oh let us reſemble them in Innocencie; he ſtyles us Lambes, oh let us be like them in ſimplicity. Indeed no man more amiable in Gods eye then the upright. David knew this well, which made him ſay, Behold thou deſireſt truth in the inward parts. Pſal. 51. 6.It is fitly to be noted, that the word Jeſurun, which is given to Iſrael, and is derived from foreign upright in the Text, is rendred by the LXXII. foreign, which ſignifieth beloved: and the Verbe foreign ſignifieth both rectus fuit, and placuit, eſpecially when in conſtruction with foreign according to the Latine phraſe, rectum eſſe in oculis, it is as much as placere, all intimating, how acceptable ſincerity is in Gods ſight.Levit. 32. 15. 33. 26. 1 Reg 7. 12.
Nor is it more pleaſing unto God, then profitable unto us: this is it which enlivens our graces, inlargeth our comfort, and obtaines a reward. Nihil ſimplice corde foelicius, Greg.none more happy then the upright ſoule. Keep Innocencie, and it ſhall keep thee. Preſerve Integrity, and it ſhall preſerve thee. So true is that of Solomon, He that walketh uprightly, walketh ſurely, Prov. 10. 9.Security is ever the attendant of ſincerity. There is no ſuch way to ſtand firmly, as to walk uprightly. In a word, let Uprightneſſe be thy path, and then Gods Spirit ſhall be thy guide, his Angels thy guard, his Word thy light, and Peace thy end, which leads me to the
2. Branch of the firſt Generall, namely, the felicity of a good mans condition, for the end of that man is peace.
The Vulgar following the Septuagint, read this clauſe in a … different tranſlation, foreign.Quoniam ſunt reliquia homini pacifice, becauſe there is a remainder to the peaceable man. Nor is this conſtruction altogether incongruous to the Hebrew phraſe, and therefore give me leave a little to proſecute it.
And here we meet with another character of a Saint, he is foreign a man of peace. Thoſe beaſts that were wild in the field, became quiet in the Arke. The Church is a Shulamite, a mother of peace, called Hieruſalem, a viſion of peace, and all her members muſt be ſons of peace. It is written in the Law of Mahomet, that God made the Angels of light, and the Devils of flame. Sure I am, they are deviliſh ſpirits that delight in the flame of contention: Angelicall men, who love the light of peace. Melchiſedech, that ſignifies King of Righteouſneſſe, was King of Salem, that ſignifies peace. Indeed nothing more inclines us to peace, then grace. Saint James deſcribing the wiſdome from above, ſaith, it is firſt pure, then peaceable, Jam. 3. 17. And S. Paul joynes together peace and holineſſe, Heb. 12. 14. ſince there cannot be a right practice of holineſſe, without a ſedulous purſuit of peace. No man more after Gods heart then David; and if you would obſerve his temper, view the character he gives of himſelfe, Pſal. 120. 7. I am for peace; or as the Hebrew expreſſes it more emphatically, I am peace, foreignas if he were made up of peace. Indeed Hypocriſie is ever accompanyed with pride, and no wonder, if (according to Solomons Proverbe) by pride commeth contention, Prov. 13. 10.whereas ſincerity is ever attended with humility, which is the nurſe of peace. Nothing more uſuall with Hypocrites, then under pretence of advancing holineſs, to foment diviſions; but the upright man endeavours to build Gods Temple without the noyſe of axes or hammers. So fitly doth this expreſſion agree to him, he is a peaceable man.Illud pro certo habemus eſſe reliquies homini pacifico hominem integrum qui cum omnibus pacifice verſatur reliquias & posteritatem & ſucceſſionem generis hab…rii. Agell. in loc.
Dabit Deus homini pacifico, ut relinquat ſilios poſt …. Lor. in loc.To this man of peace, ſunt reliquia, ſaith the Vulgar, there are the remainder: that is, ſay ſome, of a proſperous poſterity, a bleſſing which God is often pleaſed to confer upon his Saints. And in this conſtruction we find the Hebrew word ſometimes rendred, ſo Pſal. 109. 13. foreign the ſame word with this in the Text, is tranſlated posterity. With theſe Arrows God vouchſafeth to fill the juſt mans Quiver, theſe Olive plants he ſets round about his Table, they are the heritage of the Lord, and that reward which he ſometimes gives to the upright. This is that bleſſedneſſe which David promiſes to the man that feares the Lord, His ſeed ſhall be mighty, and his generation bleſſed. Pſal. 112. 2.Some men count Children, Bils of Charges; but God puts them on the accompts of mercies. 'Twas a pretty anſwer that Cornelia gave a noble Lady, who lodging in her houſe, ſhewed her all her jewels, with a deſire to ſee her riches; She bringing forth her Children which were newly come from Schoole, ſaid, Hi unicè mihi ſunt theſauri, Theſe are my onelyonly treaſure. Such indeed are Children, no ſmall riches, where God ſends them; which made the Comoedian to ſay, foreign, a numerous progenie, contributes much to temporall felicity. And this is promiſed to the upright and peaceable man, as his remainder.
Reliquit juſtus poſt mortem ſuā memoriam juſtitiae ſuae bo…am, & Deus fibi reliquit prami atcrna. Aug.Others conceive this remainder to be underſtood of a good name, which the juſt and peaceable man leaves behind him. It was a true ſaying of him in Plautus, Si bonam famam ſervaſſe ſat, dives ero, To obtaine and preſerve a good name, is riches enough. Yea Solomon compares it with, and extols it above a precious ointment. Eceleſ. 7. 1.This is that bleſſing which uſually attends upon the good. So true is that of the Poet, Et memorem famam qui bene geſſit habet. Ovid.Which if you pleaſe you may Engliſh by that of the Pſalmiſt, The righteous ſhall be in everlasting remembrance.Pſal. 112. 6.
When Socrates was asked, How a man might get and keep a good report? He returned this anſwer, Si talis eſſe ſtudeas, qualis haberi velis, by endeavouring to be indeed, what he would be accounted. Such is the practice of an upright man, and as none leſſe lookt at, ſo none is more bleſt with a good repute among men then he: That of Solomon being ever verified in experience, The memory of the juſt is bleſſed.Prov. 10. 7.
Reſervat reliquies paradiſ… gaudium aternum. Hug.Praemia aterna Deus juſtis reliquit. Lor.Finally, ſome underſtand this remainder to be of a glorious reward which all juſt & peaceable men ſhall be partakers of, a conſtruction that may well fit the Originall, which ſometimes is put for a reward: So Pro. 23. 18. it is moſt aptly read, Surely there is a reward, and thine expectation ſhall not be cut off. Never any man kindled a fire in vaine on Gods Altar. So true is that of the Wiſe man, He that ſowes righteouſneſſe ſhall have a ſure reward, Prov. 11. 18.
Dioniſius cauſing Muſitians to play before him, promiſed them a great reward; having plaid a long time, they expected their Pay: but he told them, they were paid already, ſince, as they had pleaſed him with Muſick, ſo he them with hopes of reward. But, God deales not ſo with his Servants, he feeds them not with vain hopes, but ſure accompliſhment of his gracious promiſes. There remaineth a reſt to the people of God, ſaith the Apoſtle, Heb. 4. 9 And Reliquiae ſunt, ſaith the Vulgar here, there is a remainder of bliſſefull recompence to the peaceable Man. To end this therefore, Quarite pacem ut inveniatis pra…ium, let Peace be our work, that Glory may be our wages; ever remembring, that while the rough Eſaus of the time hunt after Veniſon, it is the ſmoothplain-hearted, and quiet Jacob, that carries away the Bleſſing.
But to handle the words according to our Tranſlation, as being moſt conſonant to the Senſe, and ſutable to the Originall, The end of that man is peace. A clauſe wherein each word is Emphaticall, and deſerves a ſerious View.
The end, indeed the beginning, and middle of the upright mans dayes are full of trouble, but his end is reſt: The life of a Saint is a continued warfare, with Satans temptations, his own Corruptions, & the worlds perſecutions, but at his death he ſhall enter into peace: For the preſent, none under worſe ſlavery then the Good, but at the laſt there ſhall be a year of Jubilee: We are here in this world as upon a Sea, continually ſubject to ſtormy Winds, and rouling Waves; but when we come to the Haven, there ſhall be a ſerene Calme. It is not unworthy our obſervation, that the Hebrews uſe this word in the Text, to ſignifie both a reward, and an end; thereby intimating to us, that the reward is not given till the end; when the evening was come, then the labourers received their Wages; and at the end of our lives, ſhall be the collation of our Recompence.
Of that Man, to wit excluſive of him, and none but him, Fine diſcernuntur reprobi ab electis; Moll.it is the end makes the difference between the wicked and the good: Indeed, Solomon affirmeth, That there is one event to the Righteous, and to the Wicked, to the Cleane, and to the uncleane; to him that Sacrificeth, and to him that Sacrificeth not; Eccleſ. 9. 2.but that reſpects the matter, not the manner of their end, both end by death, but not alike; and though the one as well as the other, muſt die, yet the one doth not die as well as the other: Indeed, to the Bad, Primum optimum, to the Good, Ʋltimum; the Wicked mans Wine is beſt at firſt, the Good mans at laſt: the Devill deals by the one as Jaell by Siſera, Judg. 4. 2.ſpeaks them fair at firſt, til he hath lulled them aſleep in ſecurity, and then he involveth them in miſery. But God doth by us, as the Hebrew was to doe by the Captive Woman which he Marryed: at firſt he appointeth us a time of mourning, but afterwards he vouchſafeth us the fruition of himſelf in Glory.Deut. 21. 13. The freſheſt rivers of carnall Pleaſure ſhall end in a ſalt Sea of diſpairing Tears; whereas the wetteſt Seed-time of a pious Life, ſhall end in the ſun-ſhiny harveſt of a peacefull Death. In a word, the Tranſgreſſour, how pleaſant ſoever his beginnings be, his laſt ſhall be dolorous; but the upright, how troubleſome ſoever his Life be, his death ſhall be joyous, for the end of that man
Is peace: This word Peace, you may pleaſe to look upon in a double acception,
1. More ſpecially for the particular bleſſing of peace, which ever accompanies the upright Mans end: Indeed, both Victory and Peace wait upon the juſt Man at laſt. What Cyrus ſaid of Abradatus, when he ſaw him lie dead in the Field, that his end was Honourable, foreign,Xenoph. becauſe he dyed a Conqueror, is true of the Chriſtians end, who dyeth a Victor over all the powers of Darkneſſe, Sinne and Satan, Hell and Death, being all ſubdued under him, and as his end is Victory, ſo Peace. The Verb foreign, from whence the Noun foreign, in the Text comes, ſignifies in Pi…el, both perficere and retribuere, the perfect Man ſhall be recompenced. In Kal, both perfici, and pacem habere, qui perfectus fuit, pacificus erit, the perfect Mans recompence ſhall be Peace. Peace with God, who is reconciled to him in the Bloud of the Lamb; Peace with men, no out-cries of the oppreſſed upon him; Peace with himſelf, no perturbations within him, indeed, this peace of Conſcience he enjoyes in Life, but eſpecially at his Death. Oh what ſerenity and calmneſſe, tranquility and content, poſſeſſes the dying Saint; when being come to his Haven, the muſick of a well-tuned Conſcience welcomes him to the Shore: then it is that he becomes foreign Chryſoſt.a teacher of tranquillity to all that behold him; then it is that being come to the laſt act of his life, foreign,Dyoniſ. he is filled with ſacred exultation in a ſenſe of his reconciliation with God: What Saint Bernard ſaw in holy Gerrard, is frequently obſervable in upright Men, Bern.Actitus ſum ego ad id miraculi, videre exultantem in morte hominem, & inſultantem morti: I beheld him, ſaith he, exulting in Death, and inſulting over Death. Thus do good Men die triumphing in their Victory, and rejoycing in their Peace. So that what Gregory Nazianzen ſaith, concerning his Siſter Gorgonias death, may be applyed to every perfect man when he Dieth: it is foreign, his Dying day is his Holy-day, and his Funerall his Feſtivall. In a Word, what Simeon deſired of God, and God promiſed to Abraham is performed to every upright man, he departs hence, and goes to his Fathers in peace, For the end of that man is peace.Luk. 2 29. Gen. 15. 15.
Pacis vocabulū apud Hebraos …ſſime patet. Druſ.Moll. in loc.2. The word rendred Peace in the Text, is ſometimes taken more generally for proſperity, ſafety, and all good things; in the extent of its ſignification it notes perfection, to which is required a confluence of all good, and in this latitude we may take it here. So one paraphraſes upon the Text, Tandem poſt varias calamitates eripitur ut ſit beatus & felix, his end is peace: That is, at length he is delivered from afflictions, and inveſted in an eſtate of Bliſſe and Glory. Such indeed is the upright mans condition in the end, when he ſhall arrive at that place, Ʋbi nullum deerit bonum, nullum aderit malum, where there ſhall be an abſence of all evill, and a concurrence of all good, where that ſhall be verified which is promiſed, Rev. 21. 4. God ſhall wipe all teares from their eyes: and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more paine: for the former things are paſt away. In a word, where there ſhall be, Vita aterna, beatitudo perfecta, ſumma voluptas, as Saint Bernard ſweetly; fulneſſe of Joy, perfection of Bliſſe, and eternity of Life: Ʋbi juventus nunquam ſeneſcit, decor nunquam palleſcit; Amor nurquam tepeſcit, ſalus nunquam marceſſit, gaudium nunquam decreſcit, & vita terminum neſcit, as Saint Auſtin elegantly, Where there is Youth ever flouriſhing, Beauty never fading; Love ever conſtant, Safety never wanting; Joy alwayes exceeding, and Life never ending. 'Twas a Cuſtome among the Athenians at their Marriages, that a Youth of known Ingenuity, carrying a Van full of Corne and Akehornes, ſhould ſolemnly pronounce theſe words among the People, foreign I have eſcaped bad, and found better. How joyfully ſhall the Saints in that laſt day, when they ſhall be called to the Marriage Supper of the Lamb, Rev. 19. 9.take up the like acclamation, we are paſſed through all our troubles, and have found durable joyes; we have eſcaped out of an Egypt of bondage through a Wilderneſſe of ſorrowes, unto a Canaan of bliſſe. Nautae dulcia patriis oſcula littoribus figunt, liberatos ſe periculis, abſolutos erroribus gratulantes: Ambroſ.The Marriner that hath been preſerved from many violent Stormes, and outragious Tempeſts, does not with more full contentment kiſſe his native Shore, then the upright Man after various ſorrowes here indured, enters into the joy of his Lord. So true is this of the Pſalmiſt in the largeſt ſenſe, The end of that man is peace.
To end this in a profitable uſe to our ſelves:
1. Si vis in pace mori…ſis ſervus Dei; Bern.as we deſire to have Peace in the end, let Piety be our Race. 'Twas Marcus Aurelius his dying Counſel to his Son Commodus, That if he would live quietly, he ſhould live juſtly. Let me a little alter it, if you would die peaceably, live uprightly. The Pythagoreans did promiſe a good hope to them in the end, who ſtudyed Philoſophy: We have a ſurer word of promiſe, that peace ſhall be at laſt to them that ſtudy Perfection. Socrates was wont to ſay, that foreign, good Souls do goe hence with hope: Indeed they, and none but they, whoſe hearts are upright can depart hence in a ſure expectation of bliſſe, foreign, a truly ſerene death is aſſerted by the Stoicks to be the onelyonly portion, foreign of good and virtuous Men: and we ſee the Spirit of God in this Scripture appropriates it onelyonly to perfect, and upright men. It is a fond preſumption of thoſe, who live in hope to die happily, though they live wickedly. Doe men gather Grapes of Thornes, or Figs of Thiſtles! Mat. 7. 16.ſaith our bleſſed Saviour. Its in vaine to expect the Grapes of Peace, and Figs of Comfort upon the Thornes and Thistles of Wickedneſſe: We never read of one that lived well, and dyed ill, and but of one who lived ill, and died well. What madneſſe were it for a man that ſoweth his Field with Cockle, and Tares, to look for good Corne at the Harveſt? No leſſe deſperate is their folly, who think to reap Peace and Glory from the ſeeds of Sinne and Hypocriſie. Be not deceived, God is not mocked: for whatſover a man ſoweth, that ſhall he alſo reap. Gal. 6. 7.It is the … tion of God himſelfe, There is no peace to the Wicked. Iſay 48. 22.True it is, for the preſent, they have a ſenſleſſe ſtupidity, but tranquillitas ista tempeſtas, their ſleepy Conſciences ſhall at laſt awake, and bite: and though not alwayes ſenſibly, yet certainly, not in their owne apprehenſion, yet in Gods determination the end of the wicked is deſtruction: As therefore wee deſire our end may be everlaſting life, let us now bring forth fruit unto holineſſe.Rom 6. 22.
2. Let the upright learn, with patience, to waite for their peacefull end: working Righteouſneſſe, is called in Scripture a Sowing, Prov. 11. 18.among others no doubt for this reaſon, that as there is a ſpace between the Seed-time, and the Harveſt, during which the Husband-man waits, ſo is there between the work, and the reward. The Prophet tells us, he that beleeves makes not haſte. Iſay 28. 16.Faith is ſure of the thing, and therefore is content to ſtay the time; for the moſt part, our expectations are too ſhort breath'd, and as we poſt-date our duties, ſo we ante-date our mercies: We doe in this caſe as the unjuſt Steward, who, when an hundred ſhould have been ſet down, caus'd the debtour to take his bill and write fifty. Luke 16. 6.When mercy is to be vouchſafed an hundred dayes hence, we take our Bill, and write down Fifty. Oh let us take heed of limiting the Holy one of Iſrael; that muſt be patiently expected, which is not preſently to be conferr'd: the time of beſtowing this peace is at the end, doe thou hold out waiting untill the end. Ne deeris Deo in fide, & non deerit tibi in opere, be not thou a wanting to God in expectance, and he will not be wanting to thee in performance. In the mean time, let the upright man learn to run with patience, the race that is ſet before him. Heb. 12. 1.to bear quietly the afflictions that are laid upon him, Fortiter malum qui patitur, poſt potitur bonum, Plaut. Aſin.he that endures evill chearfully ſhall at laſt enjoy good certainly, the end wil make amends for all. Oh let the ſweetneſs of the recompence mitigate the bitterneſs of our ſufferings; the cloudieſt Morning may have a red Evening a pleaſant Spring follow a ſharp Winter, the moſt bluſtring Storme end in a quiet Calme, and the ſadeſt trouble of the Juſt, not onelyonly may, but ſhall be ſwallowed up at laſt in fulleſt joyes. What the Poet ſpake concerning the Fabrication of the World, and truly, not much unlike Moſes deſcription of the Creation. foreignHeſ.
The Skie, and the Day ſprang from the Night, may here fitly be applyed to the upright, there ariſeth the light of Comfort,Pſal. 112. 4. ſometimes in, alwayes after, nay, out of the darkneſſe of his ſorrow. It was a pretty device of one Giacope Sanzaro an Italian, who having been long in Love, and much croſt, fill'd a pot full of little Black Stones, and one White, ſaying, There will come one White day, (meaning that of Marriage) which will make amends for all my Black dayes. Let the perfect Man comfort himſelf in this aſſurance, that though the Kalendar of his Life, may be full of miſerable dayes; yet the day of his death ſhall be full of Joy, and the end of his Life, a beginning of that bliſſe which ſhall never end.
In fine, that councell which Solon gave to Croeſus in the midſt of his Glory, let me give to the godly Man in the midſt of his ſorrowes, Reſpire finem, Obſerve the end. Indeed this is that which may both darken the luſtre of wicked mens Proſperity, and qualifie the ſharpneſſe of good mens Afflictions. And as it concernes the perfect Man to conſider his own end, ſo doth it behoove us all to regard the perfect Mans end: And ſo I am fallen upon the
2. Generall of the Text, which is the fit preſcription of a duty to be performed in reference to this perfect, and upright perſon, in thoſe words, Marke, and Behold.
In the two Verſes immediately preceding, David records his owne experience of the Wicked, and from thence incourageth us to obſerve our own experiences of the Good: Thereby intimating unto us, that as the way of the Juſt, and the Unjuſt, is directly oppoſite, ſo their end ſhall be manifeſtly contrary. And withall, that what he ſaw in his time, might be obſerved, and ſhould be made good in the experience of all times, God is the ſame yeſterday, to day, and for ever. Quod ego obſervavi longa experientia, idem, tu quoque videbis, ſi diligenter attenderis. Mol. in loc. Heb. 13. 8.The ſame, not onelyonly in his Eſſence, but in his Operation, in his Being; but in his Working, what he hath done, that he ſtill does, and will doe: Divine providence ever acts like it ſelfe, and though it vary in particular circumſtances, yet ever keepeth the generall courſe of rewarding every one at the laſt according to their workes; and therefore former experiences are juſt grounds of future confidence, thoſe diſpenſations, of God towards the Righteous, & the Wicked, which Holy Men of Old have regiſtred, may encourage us, to expect the ſame, to which end it is David here called upon us in the words of the Text, Marke and behold.
The duty here required we ſee is ingeminated, not onelyonly Marke, but Mark and Behold: The reaſon whereof, we may very well conceive to be both fervency in the Pen-man, and neceſſity in the Matter. Indeed theſe two do well together, where the duty is needfull, Zeal becometh the Preacher; that cannot be too often preſt, which muſt be perform'd; 'tis like the frequent knocking at the Doore, that it may be ſooner opened, the renewed ſtrokes upon the Naile which drive it in the faſter. Thus the Prophet Zephany perſwading to that needfull part of Repentance, which conſiſts in ſelf-examination, not onelyonly propounds, but repeats it, Gather your ſelves together yea, gather your ſelves together. Zephan. 2. 1.And the Pſalmiſt here ſeeing a neceſſity of this duty, to prevent thoſe dangerous miſ-conſtructions, which otherwiſe carnall Reaſon might be apt to make of Gods proceedings; not only ſets it before us, but preſſeth it upon us in this double expreſſion, Marke, and Behold.
But this is not all the reaſon that may be given of this Gemination, we may very well apply a double Object to this double expreſſion of the Act, and both out of the Text, to wit, the upright Man, and his end; what he does, and how he fares; mark his way, behold his end; mark his action, behold his retribution: both call for our conſideration.
Firſt, marke the upright man himſelfe in the courſe of his life, indeed his intentions are onelyonly known to God, but his actions are viſible unto men: true Grace, where ever it is, may be ſeen, felt, heard, and underſtood, 'twas our Saviours precept to his Diſciples, that their light ſhould ſo ſhine before men, as they might ſee their good workes: Mat 5. 16.And ſurely, if good Men muſt doe their workes ſo as to be ſeen, we muſt ſee their good workes when they are done: And in this reſpect we muſt take notice of the upright man for a double end:
Firſt, Ʋt honoremus, let us mark him, that we may honour him, and thoſe Graces of God which are manifeſt in him: indeed the world lookes on the Saint with a ſcornfull eye, becauſe with a Carnall; they ſay of him, what thoſe Jewes did of Chriſt, He hath no forme or comlieneſſe: and when we ſee him, there is no beauty that we ſhould deſire him. Iſay 53. 2.Let us view him with a Spirituall aſpect, and we ſhall finde that worth which deſervedly calls for our eſteem: indeed the upright, as David well calls them, are the excellent ones of the Earth: Pſal. 89. 3.though men caſt them out as Droſſe, yet they are the fineſt Gold; though men trample them under foot as Pebles, yet are they pretious Pearles: They are ſo in Gods account, let them be ſo in our eſteeme.
Secondly, Ʋt imitemur, let's mark the upright man ſo as to imitate him, eye his ſteps, ſo as to tread in them: 'Tis Gods goodneſſe to afford, and ſhould be our wiſdome to make uſe of the Godly, Tanquam ſtatuas Mercuriales, as Travellours doe of thoſe Statues which are ſet to point forth the way unto them. Saint Paul calls the Saints of the Old Teſtament, a cloud of witneſſes; Heb. 12. 1.alluding, no doubt, to that pillar of a cloud which went before the Iſraelites in the Wilderneſſe to lead them the way.Exod. 13. 21. So ſhould our eye be fixt on thoſe Saints that are gone before us, or that live amongſt us, as a cloud for our direction in the way to heaven. 'Twas S. Pauls requeſt to the Corinthians, Be ye followers of me; 1 Cor. 4. 16.we muſt be ſo of every upright man, and to that end marke him.
Secondly, Behold the upright man in the cloſe of his death, and this is that I conceive the Pſalmiſt chiefly aimes at: So Tremellius his reading plainly manifeſts, Obſerva integrum, & aſpire rectum, finem illius eſſe pacem: Obſerve the perfest, and behold the upright, that the end of this man is peace. He calls for, not a tranſient view, but a permanent aſpect; as an Archer having ſhot an Arrow, takes not off his Eye untill he ſees it fall, ſo muſt we with a fixed eye behold the upright, til we ſee what becomes of him. This was that the Apoſtle James wills thoſe to whom he wrote, to doe in reference to Job; both to look upon him in that way of patience wherein he trod, You have heard of the patience of Job:James 5. 11. and withall in that end which happened to him, And have ſeen the end of the Lord. Indeed, this is that duty which concernes us in reference both to the good and bad, to look upon them not in their preſent, but future ſtate. This world is as a ſtage, whereon both the Ʋpright, and the Hypocrite; the Perfect, and the Wicked, are Actors and that which in both of theſe we ought chiefly to be Spectatours of, is their Exit: not ſo much how they come on, as how they go off: in regard of the Wicked this was it which Moſes wiſh'd the Iſraelites to faſten their eyes upon, and therefore, when Corah, Dathan, and Abiram, had rebelliouſly conſpired againſt him and Aaron; he calls the people to a conſideration of their end, If theſe men die the common death of all men, or if they be viſited after the viſitation of all men, then the Lord hath not ſent me. Num. 16. 29.And in regard of the Good, 'tis that which here David would have us chiefly to take notice of, his end is peace; not is it without good reaſon, ſince by this meanes we ſhall beſt rectifie our judgements, and avoid falſe cenſures: Noli pracipitare jadictum nec ferre ſententiam ex proximo intuitu. Mol. in locum.So that theſe two words, Marke and Behold, are, as it were, a bridle to keep us in from running head-long into raſh judgings, when we ſee the upright encompaſſed with afflictions; and thus we muſt behold the upright mans end, to reſtraine us from paſſing wrong Sentence both upon God, and the Good; upon God, as if he were unjuſt: upon the Good, as if they were the moſt miſerable.
Firſt, we muſt behold his end, in regard of God, Ne iniqu… p…tetur Deus, dum favet impiis, & juſtos affligit. Gloſ. Aug.Leſt otherwiſe we account God unequall in his diſpenſations; as indeed, who would not think it ſtrange, to ſee the Godly corrected, whilſt the Wicked are ſpared; thoſe caſt down with Sorrow, whilſt theſe are lifted up with Proſperity: But the Glorious end of the Saints calamitous life abundantly cleares Divine Juſtice, and ſtops the mouth of Blaſphemy; though now God afflict the Righteous, and the Wicked, yea, many times the Righteous, and not the Wicked, yet in the end he will put a difference between the Righteous and the Wicked, whereby the Glory of his equity ſhall evidently appeear, and therefore Behold the upright.
Secondly, in regard of the Good, leſt we condemne him as miſerable in thoſe afflictions he undergoes: What Saint Paul ſayes in another caſe concerning the Saints, If in this life onelyonly we have hope in Chriſt, we are of all men moſt miſerable: 1 Cor. 15. 19.may with a little variation be uſed in this, if we judge of good men according to their condition in this Life, we ſhall account them of all men moſt wretched; but let us ſtay our cenſure till the laſt, trace the Saint to his journies end, and then we ſhall freely confeſſe, that none are more bleſſed then the Ʋpright, or happier then the Perfect.
To ſhut up this in a word of uſefull Application.
'Tis the generall aſſertion of Solomon, The wiſe mans eyes are in his head, but the fool walketh in darkneſſe. Eccleſ 2. 14.Let us in this particular ſhew our ſelves wiſe Men, by having our eyes in our head, to marke, and behold the upright mans end. Let not the beames of the ungodlies proſperity dazle us, but rather wait a while til their diſmall end, when we ſhall ſee their Sun ſet in a Cloud, their Candle go out in a Snuffe, and their hope ſink into Deſpaire. Let not the Clouds of Miſery, which, for the preſent, hang over the upright, darken our eyes; but ſtay till the comfortable end, when he ſhall break forth a… the Sun in his ſplendour, and ſhine as the Stars in Glory. 'Twas Moſes his advice to the Iſraelites in their greateſt ſtrait, that they ſhould ſtand ſtill, and ſee the ſalvation of the Lord. Exod. 14. 13.Indeed, thoſe two are well put together, ſtand ſtill, and ſee, whilſt a man moves ſwiftly, his eyes dazle, but when he ſtands ſtill he ſees clearly. Let us doe ſo, patiently expect, and diligently obſerve, that Salvation which God in the end will work for his Servants. That counſell which Chriſt gave to the Church of Laodicea, Apoc. 3. 7.let me give to you, in reference to this duty, Annoynt your eyes with the eye-ſalve of the Spirit, that you may rightly diſcerne, and wiſely judge of Gods proceedings. Look backward by the eye of experience, and ſee how God hath dealt with upright perſons in the end; & then look forward by the eye of Faith, and conclude what God will vouchſafe to his people at the laſt. This done, I doubt not but you will both acknowledge Gods Juſtice, and admire his wiſdome; you will follow the good Mans ſteps, and deſire his end. In a word, you will preferre afflicted Godlineſſe, before pleaſurable Wickedneſſe; perſecuted Religion, before proſperous Rebellion; and deſpiſed Piety, before advanced iniquity. Finally with Moſes, you will eſteeme the afflictions of Gods people, ſweeter comforts then all the pleaſures of Sinne. The reproaches of Chriſt greater riches then all the treaſures of Aegypt,Heb. 11. 25. 26. having a reſpect to the recompence of the reward, that bliſſefull peace which in the end ſhall be conferred on all them who walk before God in Truth, and with a perfect heart, according to this of the Pſalmiſt in the Text, Mark the perfect man, and behold the upright, for the end of that man is peace.
I have done with my Text, but I muſt not end here. Behold, another Text lies before us fit to be read, and peruſed by us. Heredotus maketh mention of a cuſtome among the Aethiopians, to ſet the dead Bodies of their Friends in glazed Sepulchres, that their proportions might be obvious to the paſſengers; how needleſſe ſoever that cuſtome was, 'tis doubtleſſe no more then juſt, that the pious lineaments of their mindes who die in the Lord, ſhould be preſented to the living in the mirrour of Art. Indeed commendation after Death, is the tribute of a Religious life: Good works are Jewels, not to be lockt up in a Cabinet, but to be ſet forth to publique view. If Chriſt would have Maries name remembred in the Goſpell unto the Worlds end for one box of oyntment poured on his Head; we cannot imagine that he would have the many pious and charitable deeds of his ſervants to be buried in Oblivion. Conſult the Scriptures, and you ſhall ſcarce finde any godly Man laid in his Grave without an Epitaph of Honour. View the Fathers, & you ſhall obſerve it their practice to honor the death of the Good, by giving them their deſerved praiſes: So did Ambroſe to Theodoſius, Nazianzen to Athanaſius, Hierome to Nepotian; and Bernard to Malachias, and Gerard. The truth is, in reciting the vertuous acts of Dead perſons, we doe not ſo much advantage them, as benefit our ſelves. What doe they need glory on Earth, who are glorified in Heaven? Noſtrâ intereſt non ipſorum, Bern.its our intereſt, not theirs, ſince by their examples we are provoked to good workes: Nay, let me tell you, in rehearſing their Graces, we doe not ſo much honour Them, as glorifie God. 'Twas the Greek Fathers Apology for himſelfe, foreign,Greg. Naz. in praiſing vertue, I extoll the God, who is the donor of it.
It cannot then (at leaſt juſtly) offend any religious Ear, if I ſhall endeavour to delineate the ſingular worth of this illuſtrious Knight, whoſe Funeralls we now ſolemnize. And here it fares with me, as with a man in a Garden, full of choice Flowers, that knowes not where to pick: abundance of matter, making me almoſt barren of expreſſion. As for a compleat Enumeration of his Virtues, 'tis a work which neither my ſcant Abilities can performe, nor will the ſcantling of time permit. It cannot be expected, that a good Life, which hath been weaving a piece of Graces for threeſcore yeares, and upward, can be ſpread before you in a few minutes. Beſides, the Hiſtory of his Life, and Narration of his Worth, calls for a Livie rather then a Florus; a Demoſthenes, rather then a Phocion to undertake it. I want time to draw his Picture to the length, and skill to doe it to the Life: yet, Ex pede Herculem, ſpare me but your patience a while, and I ſhall (though rudely) draw ſome few lineaments, by which you may gueſſe at the reſt.
Let it not then be accounted flattery, if I take up the firſt part of the Text, and apply it in particular to him: Mark this Perfect, and behold this upright Man. Mark him in his Life, how Exemplary? Behold him in his Death, how Happy?
Not to expatiate in the Characters of his Life, I ſhall limit my diſcourſe, by a double conſideration: Mark him as a Magiſtrate, Behold him as a Man; Mark him as a publique Governour, Behold him as a private Chriſtian; and in both (ſetting aſide Humane Frailties.) you ſhall finde him well worthy theſe Characters in the Text, Perfect, and Ʋpright.
1. To make up a perfect and upright Magiſtrate, two things are eſpecially requiſite: Wiſdom in diſcerning, Impartiallity in Judging: both of which were eminent in this Worthy, whom God indued with a perſpicacious eye, to diſcerne between things that differ; and a reſolute heart to doe juſtly, without any reſpect to perſons. He was farre from Caſars temper, who ſaid, Melior cauſa Caſſii; ſed denegare Bruto, nihil poſſum: Caſſius his cauſe is better, but I cannot deny my Friend Brutus. Private reſpects could not ſway him in publique Cenſures; he put off all relations to a Friend, when he put on the Robes of a Magiſtrate; he was neither backward to encourage Virtue, nor yet to puniſh Vice, and though otherwiſe, of a tender, and melting diſpoſition, yet in matters of Judicature he was wont to ſay, A fooliſh pitty, is Cruelty. In ſumme, the integrity of his Spirit, in adminiſtration of Juſtice was ſo evident, that I doubt not, but many in this Congregation who ſat with him in publick Courts can abundantly atteſt it: It pleaſed this City to put him upon ſeverall places of great Truſt and Honour; & not many years ſince, he was thought worthy to be inveſted with the higheſt Office of Dignity and Authority; in which he behaved himſelf ſo Faithfully, Couragiouſly, & Diſcreetly, that I may juſtly ſay, His place did not ſo much honor him, as he his Place. A true Patriot indeed he was, loſing, for a time, his Liberty, hazarding his Eſtate, ſhall I ſay his Life? for the defence of this City, which he then conceived to be ſurrounded with dangers.
2. You have ſeen his ſteps as a Magiſtrate, behold him now as a Chriſtian: A perfect, and an upright Saint is one, who, though not exactly, yet intentionally obſerves the precepts of both Tables; giving (at leaſt in deſire, and endeavour) to God and Man, that which of right belongs unto them. Of both theſe, we ſhall finde him a moſt conſpicuous Patterne.
1. Behold him in his Religion, he was one who Copied out his Life, according to the Old way of Chriſtianity; wherein he writ ſo fair a Hand, that I believe few come near him. In his Devetions he was neither fooliſhly Factious, nor Popiſhly Superſtitious: He Worſhiped God in that way, which the Papiſts call Hereſie, and Schiſmatiques call Popery. His delight was fervent in, and therefore his repaire frequent to the Houſe of God; eſteeming (according to the Hebrew Proverb) thoſe Garments moſt Gay, which were ſullied with the duſt of the Temple. And as his often addreſſes to theſe publique places of Worſhip whilſt he lived: ſo the large ſummes of Money he gave to the Edifying, and Repairing of them when he Died, fully proclaime that to be true of him, which David ſaid of himſelfe, The zeal of thy houſe hath eaten me up. Pſal. 69. 9.Singular was his reverence in attending to Gods Word, and affectionate his reſpect to the diſpenſors of it, Eſteeming them highly in love for their workes ſake; 1 Theſ. 5. 13.among whom I muſt gratefully acknowledge my ſelf (though the unworthieſt) to be one, who had no ſmall ſhare in his favour. This cordiall love of his to Gods Meſſengers, was ſo much the more to be commended in him, by how much it is ſo rarely practiced among us. That complaint of the Prophet Jeremy, being too much verified in this our Age, They reſpect not the perſon of the Prieſt: Lam. 4. 16.And withall, it was ſo much the more imitable, in that it was not onelyonly Verball, but Reall; in Expreſſion, but Action; in Reſpect, but Relief of thoſe whom he thought Orthodox, & found Neceſſitous, to whom (beſides many particular, and liberall ſupplies in his life) he hath bequeathed an hundred pounds at his Death. Adde to all this, that which indeed denominates him the Ʋpright man in the Text: he gave Meales of private Devotion to his Soul. 'Tis a good ſaying of the Father, Non eſt vera religio, quae cum Templo relinquitur. Lact.That Religion is not ſincere, which leaves a Man at the Church Doore; if you will find out a mans Integrity follow him Home, trace him to his Cloſet; obſerve his conſcientious regard of ſecret Devotions: this (I am certainly informed, by them that intimately knew him) was his practice, often retiring himſelf in ſecret: Ʋbi lacrymas non hominibus offerebat, ſed Deo, Hier. de Nepoc.where he poured forth teares to his God, for his own, and the Sinnes of the Nation: yea, not onelyonly in the Day, but Night, in his Cloſet, but on his Bed he ſought his God: Often expreſſing to his no leſſe dearly, then deſervedly beloved Soninlaw, How glad he was of his frequent wakings in the Night, ſince thereby he had opportunity to praiſe his God, and Pray for the ſettlement of this miſerably diſtracted Church and Kingdome.
2. You have ſeen him in relation to God, behold him in reference to Men, and truly, in what relation ſoever you pleaſe to view him, you ſhall find him Praiſe-worthy. Whilſt bleſt with a Conſort, he was an affectionate Husband. Towards his Children a tender Father. To his Servants, a loving and helpfull Maſter. To his acquaintance a faithfull Friend, and in his Commerce with all men, a juſt Dealer. I cannot ſtay to inlarge on any of theſe, onelyonly let me preſent to you, that Grace of Charity wherein I am confident he out-ſtript many, though otherwiſe of equall rank with him. As God had bleſſed him with a fair Eſtate, ſo he gave him a large Heart: nor was he more carefull by induſtry to get, then forward by Charity to give. He had learnt the beſt derivation of Dives from Divid…, dividing much of his Eſtate among thoſe that were indigent; beſides, thoſe pious uſes formerly mentioned, he hath contributed much to Charitable ends. To the Towne of Plymouth, which had the Honour to be the place of his Birth, Five hundred Pounds, for the yearly Cloathing of their Poore. To this Pariſh, whereof he was a principall Member, Two hundred Pounds; beſides various other Gifts to ſeverall Hoſpitalls; For the Releaſing of Priſoners, and the like. And that which was moſt deſervedly imitable in him, was that he … the light of his good Workes to be carried before, as well as behind him. He made his owne Eyes the Over-ſeers, and Hands the Executors of his Charitable minde: Witneſſe, beſides many private, and perſonall Reliefs, that ample Guift of Five hundred Pounds which in his life he beſtowed on Chriſts Hoſpitall, of which he was ſometimes a Preſident. And which was no ſmall incouragement to him, and may be to others, in ſhewing workes of Mercy, he found that he gathered by ſcattering, his Store encreaſed by Diſtributing; and that Bread againe in his Cupboard which he had caſt on the Waters.
Conſidering all this which hath been ſaid, (whereof not one tittle is more then what I either knew my ſelfe, or have beene credibly informed of:) I think Envie it ſelfe cannot deny him (nn an Evangelicall ſenſe) the title of a Perfect, (or if that may be too much, yet of an Ʋpright) man.
There is yet one Character more, which the Vulgar reading affords, and I cannot omit, it ſo fitly agrees with him: and that is, Vir Pacificus, he was a Man of Peace; he much deſired unity in Affection, where there was diverſity of Opinion; and therefore he was wont to ſay, There ſhould be more love amongst us: If my Friend differ from me in Judgement, let me ſhew love to his Perſon, though I diſlike his Opinion; and let me pray that God would direct him in the right way. Neither his Prayers, nor Counſells were wanting to the peace of Church and State: which peaceable diſpoſition, however in this our contention; Age it be accounted a Crime, yet, I am ſure in Gods eſteeme, 'tis a Pearl of great Price; and whilſt Men look upon ſuch as their Enemies; God reckons them as his Children.
To ſhut up this, it was a notable ſpeech of Antigonus when Zeno died; Quale theatrum amiſt? Meaning that in his life he beheld a repreſentation of many excellent Virtues, with which he was inamour'd. The like complaint may all who knew this worthy Knight, take up concerning him: What a Looking glaſſe of Virtues, Theatre of Graces have we loſt? one, in whom there was a rare combination of Severity, and Meekneſſe; Gravity, and Courteſie; Charity, and Frugality; Zeale, and Diſcretion. I cannot better reſemble him then to the ſtone Garamantides, which, though it caſt no great luſtre outwardly, Tamen intus habet aureas guttas; Yet hath golden drops within; his delight being more in internall ſincerity, then in Externall ſhowes.
To draw to an end, his end muſt needs be comfortable, whoſe life was ſo profitable; and indeed ſo it was; There were a paire of Virtues, worthy our obſervation, which he expreſs'd in his ſickneſſe: Patience, and Confidence. A quiet ſubmiſſion to Gods will, and a ſweet repoſe in Gods merciemercy; Both which, though opportunity favour'd not me to be a perſonall witneſſe of, yet I doubt not but my reverend Brother (who officiates in this place, and was often with him) can ſufficiently atteſt. The pangs of his diſeaſe (which could not but be grievous) he under-went with a quiet cheerfulneſſe. And when his friends that ſtood by him, minded him of making his peace with God; He returned this Anſwer, (worthy to be written in Letters of Gold, and fit to be engraven on all our hearts) Remember thy Creator in the dayes of thy youth; old age and ſickneſſe are no fit times to make peace w…th heaven: bleſſing God that his peace was not then to make. So that now I may very well take up the latter part of the Text, and aſſert it of him, The end of this man was peace. He dyed in that peace, which was promiſed to Abraham, before that utter ruine comes, which ſeemes to hang over his native Countrey. He dyed in peace, in his owne houſe, not in a priſon, after all his ſufferings, quietly breathing forth his laſt, in his owne bed. And which was beſt, he dyed with a quiet mind, in that comfortable ſenſe he had of his reconciliation to God, through faith in the merits of his Saviour. Nor muſt I forget to apply the vulgar reading of this latter clauſe in my Text, to him, There are remainders to this peacefull man; The relict of an hopefull poſterity: God lengthning his dayes ſo far, as to ſee not onelyonly his children, but his childs children: upon whoſe heads, I doubt not, but his graces, through Gods mercy, will procure a plentifull ſhowre of bleſſings to be poured down. And not onelyonly ſo, but to him likewiſe there was the remainder of a good name; like a Taper of pure wax, he burn'd clearly in his life, and hath left a ſweet ſavour behind him at his going out. And as I hope his ſoule now partakes of that glory which is prepared for the Saints; ſo to his body that muſt now be-laid in the Grave, there is the remainder of a glorious reſurrection, to that immortall bliſſe which is reſerv'd in heaven for all them that love the appearing of Chriſt.
Let not then his Children or Allies grieve beyond meaſure, becauſe not without hope: let them not ſpend too many teares in vaine upon his grave, but rather let them, and all we who know him, eſteeme his Memory bleſſed; and though we can now no longer marke him going before us, or behold him converſing among us, yet let us ſtill remember him, and that ſo, as to reſemble him: let us ſo imitate thoſe graces which here he practiſed, that we may come at laſt to be with him, in that glory whereof he is now poſſeſt for ever.
FINIS.
End of the text · Nathaniel Hardy, A Divine Prospective (1649)