disposition Phil. 1.23 having a desire to depart or to be let loose and you may see in him the true disposition of a religious man of a perfect and upright man or woman so farre was he from endeavouring to put death out of his minde as if it were a terrour to think thereon As that contrarily he took comfort in remembring it So farre was he from fearing least it should come too soone upon him that he rather desired it and the delaying thereof was irkesome to him This therefore is an argument that Pauls thoughts respectively to death were very comfortable and his end peace when as that which man naturally feareth he desired with all speed to come unto having a desire to depart The like may be seen in that good old Simeon who did even in a manner beg of God to be dismissed Luk. 2.29 Lord now lettest thou thy servant depart in peace And to assure us that his desire herein proceeded not from any worldly discontent he speakes of a departure in peace as an evidence of some feeling of peace betwixt God and his soule and giveth his reason of it for mine eyes have seen thy salvation He had now as much spirituall comfort and contentment as in this world could be hoped for and was therefore now desirous if it might stand with Gods good pleasure to end his dayes in the midst of that sweet peace which he felt in great abundance in his soule It was the blessing that God promised to Abraham Gen. 15.15 that he should goe to his fathers in peace which is to be referd not only to the rest which God meant to give him before his death from all his former travels but also to the comfortable disposition of his soule at the end of his life that then he should goe to his fathers in peace Thus it is plaine that the godly man or woman shall make a peaceable end their mind and conscience shall be very comfortable in death Neither is it thus with the godly the perfect and upright men and women without cause for 1. it fareth so with them through the assurance which they have of reconciliation with God through Jesus Christ How can this but breed peace and quietnesse in the mind and conscience when I am perswaded and assured in my soule and spirit that all cause of danger after death is utterly removed and that God both is and ever will be gracious unto me in his Son Christ Jesus This was the ground of the Apostles confidence Phil. 1.23 he knew that so soone as hee was departed hence he should be with Christ which is farre better and therefore he desired this departure He that felt himselfe now in Christ could not but be assured that hee should afterwards be with Christ and so at peace To whomsoever God gives Christ he gives all things for all things are in Christ and therefore he that hath Christ hath life and all things pertaining thereunto righteousnesse peace c. Now if it bee questioned whether the servants of God the perfect and upright have this assurance of their reconciliation and so of peace I answer it is certaine that sooner or later they all have it in some measure for it is said plainly They which are Christs have the Spirit of Christ and if any have not the Spirit of Christ he is none of his Rom. 8.9 And againe vers 10. This Spirit beareth witnesse with our spirit of our adoption that we are the children of God Here is a double testimony Gods Spirit and our spirit and these give evidence of our adoption and consequently of our reconciliation and peace 2. This peace proceedeth also from the comfortable testimony of their conscience touching their former care to glorifie God in uprightnesse of heart and holinesse of conversation Hence came Pauls comfort 2 Tim. 4.8 I have fought a good fight saith he and this encouraged him to expect that Crown of Righteousnesse which the Lord reserves for all which love his appearing Consider to this purpose the example of Hezekiah Isa 38.1 c. he knew no doubt that he must dye but at that time there mentioned when the Prophet Isaiah came unto him from the Lord with this dolefull message Set thy house in order for thou shalt dye and not live Whom would not these tydings have strucken to the heart and what could Hezekiah then expect but present death Well then all things thus threatning his end the common condition of nature the mortality of the present sicknesse being as it is thought the Plague and above all the doome brought from the Lord by the hand of such a Prophet Where now was the staffe of Hezakiahs comfort but even the witnesse of his soule and conscience testifying unto him the sincerity and holinesse of his former course Remember now O Lord saith he vers 3. how I have welked before thee in truth and with a perfect heart and have done that which is good in thy sight Even so also could that good old Simeon with a glad spirit have besought the Lord even instantly to dismisse him if his conscience had not told him that all his life past had been an intentive waiting for the consolation of Israel Luk. 2.25 26. thus the piety the purity the sincerity of their former courses hath secured these worthies of the glory to come and withall procured their present peace and the same ground of peace hath every perfect and upright man and woman Neither is this so because of any connexion between work and wages aâ— if Gods children should build their hopes upon merit or deserts for they know that when they have done what possible they can they are yet unprofitable servants c. but because they know good workes to be the way to the Kingdome but not the cause of reigning God hath ordained that we should walke in them Ephes 2.10 And they find by the Scripture that an holy life here is the first fruits of a glorious life herefares and so the conscience of their former course is the assurer not the deserver of their happinesse the evidence not the cause of their peace Thus for peace internall in the minde and conscience whereof the godly are partakers not onely in life but in death they shall make a peaceable end their conscience very comfortable in death For mark the perfect man c. for the end of that man is peace It is also equally true touching their peace eternall for at the end of his life the perfect or righteous shall enter into peace they shall rest in their beds c. Isa 57.2 they shall enter into eternall peace and rest The Apostle Paul is an evidence to us of the condition and state of all perfect and upright men or women Now he speaketh confidently that no sooner should his soule be seperated from his body but it should be by and by with Christ Phil. 1.23 Death should bee but as a door opening unto him a speedy
admittance into the society and presence of the Lord Jesus and so at peace And if any should think that Pauls case herein was singular and that albeit it might be his portion thus speedily upon his death to be conveyed unto Christ yet it cannot be so with every Christian The Apostle elsewhere puts it out of all question that herein he did not think himselfe priviledged as another as you may observe by his owne words 2 Cor. 5.1 Per wee know saith hee that if our earthly house of this Tabernacle were dissolved wee have a building of God an house c. This then by Pauls plaine words is the lot of all true Christians that instantly upon the dissolution of their earthly houses which their soules here inhabit they shall be admitted into a more excellent kind of dwelling even such a one wherein being absent from the body be present with the Lord vers 8. that is in peace Needs must it be acknowledged that this place is spoken not of some speciall ones but of all beleevers even of all to whom God hath given the earnest of his Spirit vers 5. and that is a common favour bestowed upon all the Elect 2 Cor. 1.22 who hath also sealed us and given us the earnest of his Spirit Many other evidences of Scripture might be produced to this purpose I will onely adde that Rev. 14.13 Blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours Here is a rest presently upon death and what rest is it but that peace the Prophet Isay saith they shall enter into and shall rest in their beds c. Thus it is cleare that the end of the perfect and upright man is peace and that both internall and eternall 1. Internall of the minde and conscience in God satisfied in the sence of his goodnesse and assurance of his mercy in Christ 2. Eternall for at the end of this life hee shall enter into peace eternall in Heaven Now then for application seeing it is so that an endeavoured perfectnesse and uprightnesse brings with it in the end of life peace internall and after this life peace eternall in heaven for the end of that man is peace Then 1 let us be exhorted to labour for assurance of this peace That when our earthly house of this Tabernaclâ— shall be dissolved we may have a building of God eternall in the heavens and to this end 1. We must labour for assurance of reconciliation with God by Jesus Christ for Christ is the Prince of peace Isa 9.6 Yea he is our peace Ephes 2.14 and therefore onely by him is our peace procured onely they that are by grace and mercy accepted of God in Christ have their portion in this peace Wouldst thou then finde inward peace in thy heart and conscience to stablish thee in thy combar against the terrours of sinne and temptation of Satan thou must then serve under the Prince or Peace and becom a subject under him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse rejoyce not onely in the promise but in the possession of a present happinesse In a word wouldst thou enjoy peace eternall in Heaven acquaint thy selfe with God and be at peace Job 22.21 Become a child of the Church for great shall be the peace of her children Isay 54.13 and that both here and hereafter Humble thy selfe sue for mercy labour for increase of faith in Christ for onely in him is true peace to be found Dost thou perceive God frowning against thy sinne There is no way for thee but to get him to behold thee in the face of his anointed Psal 84.9 No merits no workes no good intentions no gifts can clear his countenance to make it shine upon thee onely he is well pleased in his Christ and with such as he beholdeth in him and no other Thus this is the first meanes to procure our peace namely by Jesus Christ Acts 10.36 2 In the next place wee must make conscience of our wayes going on still to perfection Heb. 6.1 not as though wee had already attained or were already perfect but this we should doe forgeting those things which are behinde and reaching forth unto those things which are before we presse towards the market for the price of the high calling of God in Christ Jesus Phil. 3.13 14. Strive also for uprightnesse sincerity and singlenesse of heart and life and to keep thy selfe unspotted of the world this is that which will bring a man peace at the last He that goeth this way though with much weaknesse with many falls and sundry imperfections yet he cannot misse of comfort for marke the perfect man and behold the upright for the end of that man is peace Who so then would have peace in death let him labour to have grace in life Wouldst thou end thy dayes happily Make conscience to spend them holily as many as walk according to this rule peace be upon them Gal. 6.16 the end of such is peace And so much for this time of these words Now I doubt not beloved but you will acknowledge that this Text may be fitly applyed to this present occasion and that I may say in the words of the Psalme Mark this perfect woman consider diligently and take speciall observation of her and you shall not doubt to call her perfect in the sence I before named namely 1. Perfect in respect of acceptation though not in respect of operation God in his infinite goodnesse and mercy accepting her desre and endeavour after it as perfection though by their best workes neither she nor any other can attaine it yet where there is a willing mind and constant endeavour as was in her God accepts as perfect obedience being graciously pleased to accept the will for the deed and full performance and so perfect she was in respect of Gods acceptation 2. Perfect she was also comparitively though not positively and absolutely In which respect wee may say of her as Hezekiah of himselfe Isay 38.3 Shee walked before God in truth and with a perfect heart and devoting her selfe to serve God in sincerity and singlenesse of heart She was perfect in comparison of others who following their owne corruption sought not the power of godlinesse 3. Perfect wee may likewise pronounce her to be Evangelically though not legally After such sort as the Gospel accepts though not as the Law enjoynes For though she attained not to that legall perfection to love God with all the heart mind strength c. and her neighbour according to the letter of the Law which perfection of love is found in no man in this life yet perfection of the Gospel in such an endeavour of obedience as God accepts in Christ at the hands of his Children wee doubt not to affirme that shee attained 4. Perfect finally wee may conclude her to be in respect of parts though not in respect of degrees having all the parts of perfection though not perfect measure of degrees in every part or according to the Apostle 1 Thess 5.23 Sanctified wholly the whole spirit soule and body preserved blamelesse c. no part or power of body or soule but felt the vertue of Gods Spirit purging corruption yet not perfect in degrees in this full measure and degree in every part which is required And as in this sense wee may marke her as perfect So also wee may behold her upright First sound and sincere without guile and hypocrisie Her heart being set right towards God in doing all duties of Pietie or Charitie to God or man truely aiming at the pleasing of God and not at any by respects Not but that she had her failings herein also For there is no man or woman so upright without some crookednesse and declining from the right rule Yet because there was in her First a drawing neere and endeavour after uprightnesse Secondly a comparitive rightnesse in respect of the unregenerate whose course is wholly crooked And thirdly the acceptance of a mercifull Father In these respects wee may pronounce her upright and so say also with the Psalmist Behold the upright marke and behold her for your imitation that you may imitate and follow her in her perfect upright and religious conversation even as Sara is commended to godly Matrons for imitation 1 Pet. 3.6 so may shee c. And for your encouragement mark her end also we doubt not to pronounce that her end was peace that both externall internal eternal First external being all her life-time of a peaceable condition of whom we may give like testimony as Hamor Shechem did of Iacob and his retinue Gen. 34.21 These men are peaceable with us So this woman was ever peaceable with us no causer of contention no breaker but maker of peace such shall be called the Children of God Math. 5.9 noticed of all men to beare the Image of the God of peace Secondly internall peace betweene God and her Conscience satisfied in the sense of his goodnesse whereof shee gave many good evidences as my selfe can witnesse especially those two before named First a well-grounded faith whereby being justified she had peace with God c. Secondly a constant endeavour after perfection and uprightnesse of heart and life the end whereof is peace From which so infallible premises wee may charitably conclude her eternall peace in the words of the Prophet Isay 57.2 that she is now entred into peace even into peace eternall in the Heavens and there wee leave her at peace and rest FINIS
A SERMON Preached at the FVNERALL OF Mrs ALICE BRAY wife to FRANCIS BRAY of Farthingo neere Brackley in the County of Northampton Gent. Vpon PSALME 37. and vers 37. March the 2. 1645. By W. I. Minister there Marke the perfect man and behold the upright for the end of that mâ—n is peace LONDON Printed for MATHEW WALBANCKE 1646. A FVNERALL SERMON PSAL. 37. ver 37. Mark the perfect man and behold the upright for the end of that man is peace THe princely Prophet in this Psalme perswadeth to patience trust and confidence in God These duties he enforceth by sundry forcible Arguments and Reasons These Arguments and Reasons are taken from the different estate of the godly and the wicked And this estate of theirs is considered either in their life or in their death in each whereof the difference is very great 1. In their life although the wicked for a time seeme to flourish yet they shall soone be cut downe like the grasse and wither as the green herbe vers 2. But on the other side the godly man who trusteth in the Lord and doth good who delights himselfe in the Lord commits his way unto the Lord c. hee shall dwell in the Land c. and the Lord shall give him the desires of his heart c. Yea he shall bring forth his righteousnesse as the light and his judgement as the noone day vers 3 4 5. c. Againe another difference is that evill doers shall be cut off but those that wait upon the Lord i. e. rest in him and wait patiently for him they shall inherit the earth and that in a short time yet a little while c. vers 7 8 9 10 c. such shall be the successe both of the one and of the other Moreover another difference is in the carriage and behaviour of the wicked towards the godly that though the wicked out of envy and malice plot against the just and gnash upon him with his teeth yet the Lord shall laugh at him c. yea though the wicked draw out the Sword and bend their Bow to cast downe the poore and needy and to slay such as be upright yet their sword shall enter into their owne heart c. vers 12 13 14 15. So for their outward estate the wicked may abound in wealth and the godly live in want yet a little that a righteous man hath is better then the riches of many wicked vers 16. c. many like differences you may observe between them in their outward estate in â—he verses ensuing And also in their inward estate of â—he godly man it is said The Law of his God is in his heart c. But contrarily the wicked man bearing malice in his heart hee watcheth the righteous and seeketh to slay him vers 31 32. c. These and many more like differences between the godly and the wicked you may observe in the former passages of this Psalme whereby they differ in the whole course of their life But the maine difference between them whereof the Holy Ghost would have us take more speciall notice is at the end of their life or at their death this he would have us more seriously to consider and therefore Mark saith he the perfect man and behold the upright for the end of that man is peace But on the other side the transgressors shall be destroyed together the end of the wicked shall be cut off vers 38. Thus as their estate is different in the whole course and progresse of their life so also especially at the end of their life in death the difference is very great for the end of the godly and upright is peace but the end of the wicked is destruction the transgressors shall be destroyed together the end of the wicked shall be cut off vers 38. I shall at this time speake unto you onely of the end of the godly and of their blessed estate in death for the end of such is peace The end of that man man put for mankinde man or woman of either sex or age young or old or outward condition rich or poore the end of that man or woman is peace and this the Prophet would have us carefully consider and therefore Mark saith he the perfect man and behold the upright We have here a double precept with a reason enforcing the same 1. The Precept in these words Mark the perfect man and behold the upright 2. The Reason in these for the end of that man c. 1. The Precept as I said is double consisting of two branches yet both expressing the same thing Mark the perfect man and behold c. doubled to note as I conceive both the necessity as also the excellencie of the duty worthy our serious observation And in each we may observe the act and the object 1. In the first the act is Mark 2. The object or the person to be marked and observed is the perfect man So also in the second 1. The act is behold 2. The object is the upright Behold the upright I shall endeavour to explane each of these particulars and then proceed to instruction 1. In the first precept the act is Mark Mark saith he c. Mark that is consider diligently take a serious view of him look upon him wishly and with speciall observation so much the word implyeth 2. The object or person thus to be marked c. is the perfect man or woman man for mankinde as I said mark the perfect man or woman You will say is there any such man or woman who can bee justly called perfect who can say my heart is cleane I am pure from my sinne who dare assume to himselfe the title of perfection seeing so sanctified a vessell as Paul himselfe saith of himselfe that he had not already attained either were already perfect Phil. 3.12 I answer perfection in some sense cannot be denyed unto a Christian for then in vaine were this and all such like precepts to observe it or exhortations to endeavour it as Heb. 6.1 c. A Christian man or woman may in some respects be called perfect or else how should we mark the perfect man if there were none such or why should we be exhorted to goe on to perfection if perfection could not be attained To resolve this doubt therefore more clearely and fully it is necessary that we distinguish of perfection and thereby make enquiry into the severall kindes thereof and thence see in what sense a man may bee called perfect Know we therefore that a Christian man or woman may rightly be said to be perfect sundry wayes for instance 1. A Christian may be perfect in respect of acceptation though not in respect of operation namely in respect of Gods acceptance who of his infinite goodnesse accepts the will for the deed and therefore as in case of liberality to the poore so in any other duty whether of piety to God or charity to man If there be
refusing imitation which God hath allowed them let it therefore suffice us to marke and observe them for our imitation It is not impertinent here to adde that enquiry how farre the Saints practice may be our patterne and how farre their example warrants or binds us to imitation For answer whereunto wee must know that their actions admit this distinction 1. Some of them are noted as sinfull for the best have not been without their failings wherein they bewrayed humane frailty these are spectacles of naturall infirmity not examples for like practice they are written for our caution not for imitation 2. A second sort were done by vertue of speciall dispensation So Abraham attempts to slay his son Gen. 22.10 so the Israelites rob and spoile the Egyptians Exod. 12.35 36. This is no warrant of cousenage to any man for the generall rule bindes us to owe nothing to any man but love Rom. 13.8 and it is a mark of the ungodly to borrow without conscience of paying againe Psal 37.21 3. A third kind they did by speciall and extraordinary calling as Abraham leaves his countrey for pilgrimage in Canaan Gen. 12.1 c. as Iohn Baptist professed a kind of hermitage in the wildernesse Mat. 3.1 Is not the popish inference pretty from thence Therefore Pilgrimages are satisfactory Hermitage a state of perfection 4. There is a fourth kinde occasioned by speciall necessity of times or apparance of scandall so the primitive Christians had all things common Act. 4.32 and Paul makes his hands minister to his necessities Act. 20.34 Yet there is no footing herein from these examples for Anabaptisticall communitie nor necessity laid on Ministers to use manuall labour except where cases and times are alike to those 5. The last sort of the actions of Saints which are principally if not onely written for our imitation were their practices which doe accord with the generall Law morall such as those of patience humility meeknesse obedience c. herein is our bond of imitation to follow them in the practice of these and the like Christian graces and vertues marke and behold them herein to imitate them Thus Sara is commended to our womens imitation for modesty and gravity in attire 1 Pet. 3 4 5 6. What should I multiply words in this respect The Apostle himselfe hath set us our line 1 Thes 1.6 namely that we become sollowers of them and of the Lord Christ is the patterne of patternes the rule and measure of all examples Take my yoake upon you and learne of me saith he Matth. 11.29 for I am meck and lowly in heart c. therefore Paul to his precept Be yee followers of me sets this limit even as I also am of Christ 1 Cor. 11.1 In him as the gifts of grace were transcendant so their exercise supereminent hee erres not that follows Christ as his precedent in any thing wherein he is commanded imitation nor he that followes the Apostles or Disciples of Christ with the limitations before-named to this and therefore marke and behold the perfect and upright to imitate and follow their holy example in all gracious practices And to encourage herein consider the reason hereunto annexed for the end of that man is peace In which reason is set down the different estate of the godly and the wicked in the end of their life and in their death for whereas the end of the wicked is destruction as vers 38. the end of the perfect and upright man is peace For the better understanding whereof wee must know that peace is thus tripled by Divines 1. Internall 2. Externall 3. Eternall 1. Internall peace is the tranquility of the minde and conscience in God satisfied in the sence of his goodnesse and is a fruit of Justification for as Rom. 5.1 Being justified by faith we have peace with God through our Lord Iesus Christ this is that peace which passeth all understanding Phil. 4.7 and of this it is rightly said no man knoweth it but he that enjoyeth it 2. Externall peace is the quiet and concord in our outward estate and carriage with men as betwixt a man and his neighbour c. when we keep the unity of the Spirit in the bond of peace Ephes 4.3 and this is either domesticall or ecclesiasticall or politicall 1. Domesticall or houshould peace which shews it selfe by freedome from bitternesse discords or any absurd peevish passions in our houses 2. Ecolesiasticall or Church-peace which is not onely a rest from persecution but also from discords within the Church this peace is a holy amity and heavenly concord in the true members of the mysticall body both in consent and doctrine 3. Politicall peace and that 's either private and so it is a rest from suits and quarrels or publike and so it is a rest from warres and rebellions and tumults These be the branches of peace externall 3. Peace externall is the blessed rest of the Saints in Heaven for at the end of this life they shall enter into peace as Isa 57.2 where is the most perfect tranquility of order where wee are set out of touch or reach of the Divels wrangling or any of his instruments Now although all these kinds of peace may in some sort be applied to the perfect and upright man or woman because if it be possible as much as lyeth in them they would live peaceably with all men as Rom. 12.18 yet I take it that here principally is meant the first and the last kinde and so the sence is this the end of the perfect and upright man or woman is peace that is they have peace of conscience peace with God through Jesus Christ c. and so enter into peace eternall in heaven So then here you see as was said one maine difference between the godly and the wicked in the end of their life the end of the one is peace of the other destruction The end of the perfect and upright man is peace but the transgressors shall bee destroyed together the end of the wicked shall be cut off I shall onely and that briefly speake of the former at this time namely the end of the perfect and upright which is peace peace both internall and eternall 1. Internall of the mind and conscience in God satisfied in the sense of his goodnesse and assurance of his mercy in Christ The collection is plaine from the Text that the godly man or woman shall make a peaceable end their mind and conscience very comfortable in death for mark the perfect man c. the end of that man is peace It is truly affirmed by the wise man that the righteous hath hope in his death Prov. 14.32 that is the man justified before God by Christ and studying and endeavouring to walk in the wayes of righteousnesse in his life when death commeth he quietly awaiteth the Lords good leisure in assured hope of entring into a place of rest by the merit and death of Jesus Christ This appeares also in Pauls