A Divine Prospective Representing THE JUST MANS PEACEFULL END In a Funerall SERMON Preached at Katherine Creechurch Aug. 14. 1649. At the Enterrement of the Remaines of the Right Worshipful and truly Religious Sir JOHN GAYR Knight deceased July 20. 1649. By NATHANIEL HARDY M.A. and Preacher to the Parish of Dionis Back-church PROV. 28. 18. Who so walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once ESAY 32. 17. The Worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever LACTANT Sicut vita ipsa bonum est si cum virtute vivitur malum si cum scelere Ita mors ex preteritis vitae actibus ponderanda est AMBR. Pretiosum est videre virum justum ut videas eum secundum imaginem Dei quod foris est nihil prodest quo lintus est sanat LONDON Printed for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill 1649. To the VVorshipfull ROBERT ABDY Esquire Son-in-law Together with his Vertuous Consort and the rest of the hopefull Sonnes and Daughters of the Right Worshipful Sir John Gayr Prosperity on Earth and felicity in Heaven TO preserve the precious names perpetuate the pious memories and publish the eminent graces of dead Saints is a due debt from the living The glory which from hence redounds to God the benefit which hereby accrueth to the Church the respect which herein we manifest to them are all severally much more joyntly strong obligations to this service No fitter instrument for such a work then the pen which surpasseth the voice in this double excellency that it both extendeth farther and continueth longer according to that knowne expression of the Poet Vox audita perit littera scripta manet These I doubt not worthy Sir were the impellent causes moving you to desire a publication of this imperfect piece in which if there appear any lustre it is no other then what it receiveth from the beames of his Virtues whom it represents Indeed what S. Bernard said of his friend Malachy I may justly apply to your deceased Father he was while he lived Lucerna ardens lucens a burning and a shining Lamp and by Death Non extincta sed admota not so much put out as removed to Glory The light of his good words is still left behinde him and now set on a Candlestick to enlighten with its splendour this declining Age of the World The Character here given to this faithfull Servant of God may by some who throughly knew him be justly accounted deficient by others through Envy or Ignorance at best be unjustly censured as exuberant To the former I shall Apologize in the words of the Oratour Pictoros pulchram absolutamque faciem rarò nisi in pejus effingunt an exact face is seldome drawne but with much disadvantage To the latter S. Bernards expression shall be my Answer Testimonium veritati praebeo non affectioni my Conscience witnesseth to me that my Testimony concerning him was not byass'd by Affection but measured by Verity To your Candid acceptance and Patronage Honoured Sir I present these unpolished Lines the truth whereof I know you can fully and will freely attest I have nothing more to adde but a gratefull acknowledgement of your many immerited favours and my incessant supplications at the throne of Grace That both your self who esteeme it an happinesse to have been grafted into the Stock of that Worthy Family and all the naturall Branches of that choice Root may be daily watered with the plentifull showers of Divine blessing continually grow up in a resemblance of these pretious Fruits which he brought forth and finally be transplanted into the Paradise of Blisse where together with him you shall be flourishing Trees of Righteousnesse for ever So prayeth he who is Yours in all Affection and Service Nathaniel Hardy 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 Some onely 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 so 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 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 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. 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 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 onely 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 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 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 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 and S. Paul tels the Colossians That they were compleat in him meaning Christ Indeed 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 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 Non ut tantum pâ—aestari possit quantum suadetur not that we can fully acquire what is required but to shew quousque conari oportet at what our desires must aime and to what our endeavours must tend This perfection is not patriae but viae reserved for the country
ever flourishing Beauty never fading Love ever constant Safety never wanting Joy alwayes exceeding and Life never ending 'T was 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 moriâ—sis servus Dei as we desire to have Peace in the end let Piety be our Race 'T was 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a truly serene death is asserted by the Stoicks to be the onely portion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of good and virtuous Men and we see the Spirit of God in this Scripture appropriates it onely 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 saith our blessed Saviour It s 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 It is the â—â—â—â—…tion of God himselfe There is no peace to the Wicked 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 2. Let the upright learn with patience to waite for their peacefull end working Righteousnesse is called in Scripture a Sowing 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 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 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 to bear quietly the afflictions that are laid upon him Fortiter malum qui patitur post potitur bonum 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 onely 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Skie and the Day sprang from the Night may here fitly be applyed to the upright there ariseth the light of Comfort 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
regard of God Ne iniquâ—… pâ—…tetur Deus dum favet impiis justos affligit 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 onely we have hope in Christ we are of all men most miserable 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 Vpright or happier then the Perfect To shut up this in a word of usefull Application 'T is the generall assertion of Solomon The wise mans eyes are in his head but the fool walketh in darknesse 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 aâ— the Sun in his splendour and shine as the Stars in Glory 'T was Moses his advice to the Israelites in their greatest strait that they should stand still and see the salvation of the Lord 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 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 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 't is 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 it s 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 'T was the Greek Fathers Apology for himselfe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 't is 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
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 praâ—…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 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 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 Vltimum the Wicked mans Wine is best at first the Good mans at last the Devill deals by the one as Jaell by Sisera 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from whence the Noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Text comes signifies in Piâ—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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a teacher of tranquillity to all that behold him then it is that being come to the last act of his life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 Vbi 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 Vbi 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
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 Indeed the upright Man with David esteemes Gods precepts concerning all things to be right and therefore is carefull to observe them Hence it is that he 's the same Man at all times in all places what the Phylosopher sayes of a good Man is true of him he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 'T is a good saying of one that pretends to be Saint Cyprian Ea non est religio sed dissimulatio qua per omnia non constat sibi 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 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 onely 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 â— and â— which are full of crooked turnings those whom he observed to be plaine-hearted and upright to the letter â— 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 but 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 quâ—â—â— 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 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 maluâ—… secrâ—â—â—â—… 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 It is fitly to be noted that the word Jesurun which is given to Israel and is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} upright in the Text is rendred by the LXXII {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth beloved and the Verbe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth both rectus fuit and placuit especially when in construction with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the Latine phrase rectum esse in oculis it is as much as placere all intimating how acceptable sincerity is in Gods sight 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 as 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 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 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 Some men count Children Bils of Charges but God puts them on the accompts of mercies 'T was 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 onely treasure Such indeed are Children no small riches where God sends them which made the Comoedian to say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a numerous progenie contributes much to temporall felicity And this is promised to the upright and peaceable man as his remainder 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 This is that blessing which usually attends upon the good So true is that of the Poet Et memorem famam qui bene gessit habet Which if you please you may English by that of the Psalmist The righteous shall be in everlasting remembrance 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 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
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 The same not onely 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 onely 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 't is 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 onely propounds but repeats it Gather your selves together yea gather your selves together 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 onely known to God but his actions are visible unto men true Grace where ever it is may be seen felt heard and understood 't was our Saviours precept to his Disciples that their light should so shine before men as they might see their good workes 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 Vt 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 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 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 Vt imitemur let 's mark the upright man so as to imitate him eye his steps so as to tread in them 'T is 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 alluding no doubt to that pillar of a cloud which went before the Israelites in the Wildernesse to lead them the way 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 'T was S. Pauls request to the Corinthians Be ye followers of me 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 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 Vpright 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 And in regard of the Good 't is 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 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
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 in an Evangelicall sense the title of a Perfect or if that may be too much yet of an Vpright 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 't is 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 mercie 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 with 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 onely 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 onely 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 Plin. 2. Musc. in loc. Mol. in loc. Gen. 48. 12 Mat. 5. 45. 1. Bernard Rom. 3. 4. Gen. 6. 9. 1 Cor. 2. 6. 〈◊〉 23. 35. Heb. 10. 14. Collos. 2. 5. August â—â— Heb. 12. 23. Mat. 5. 48. Aug. Job 42. 6. Psal. 143. 2. Ephes. 3. 8. Aquinas in 2 Cor. 13. 11. 〈…〉 Bernard Bernard Phil 3. 14. James 4. 16. 1 Thes. 5. 23. Isay 38. 1. 3. 1 Kings 15. 14 Christus non loquitur de infirmitatibus sanctorii communibus sed accusat singularem Episcopi hypocrisin Opera igitur plena non absolute perfecta sed sivâ—â—ra negat in illo se in vâ—â—â—sse Par. in loc. Rev. 3. 2. Gen. 17. 1. Prov. 11. 18. Musc. Foelix simplex in unoquoque genere est perfectum Prior abstinentiam damni posterior collationem boni denotat Hug. Nulli 〈…〉 preximo agendo Lvr. Respâ—â—â— innoâ—â—â—â—… Deum aquitâ—â— proximus Hug. James 1. 25. 2 King 2. 23 25. Psal. 119. 128. Arist. Auct de duplici Martyrio Job 1. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jer. 5. 1. Mat. 23. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sept Custodi innocentiam vide aquitatem Vulg. Psal. 51. 6. Levit. 32. 15. 33. 26. 1 Reg 7. 12. Greg. Prov. 10. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Prov. 13. 10. Illud pro certo habemus esse reliquies homini pacifico hominem integrum qui cum omnibus pacifice versatur reliquias posteritatem successionem generis habâ—â—…rii Agell in loc. Dabit Deus homini pacifico ut relinquat silios post â—â— Lor. in loc. Psal. 112. 2. Reliquit justus post mortem suaÌ„ memoriam justitiae suae boâ—am Deus fibi reliquit prami atcrna Aug. Eceles. 7. 1. Ovid Psal. 112. 6. Prov. 10. 7. Reservat reliquies paradisâ— gaudium aternum Hug. Praemia aterna Deus justis reliquit Lor. Moll Eccles. 9. 2. Judg. 4. 2. Deut. 21. 13. Xenoph. Chrysost. Dyonis Bern. Luk. 2 29. Gen. 15. 15. Pacis vocabuluÌ„ apud Hebraos â—â—â—…ssime patet Drus Moll in loc. Rev. 19. 9. Ambros. Bern. Mat. 7. 16. Gal. 6. 7. Isay 48. 22. Rom 6. 22. Prov. 11. 18. Isay 28. 16. Luke 16. 6. Heb. 12. 1. Plaut. Asin Hes. Psal. 112. 4. Quod ego observavi longa experientia idem tu quoque videbis si diligenter attenderis Mol. in loc. Heb. 13. 8. Zephan 2. 1. Mat 5. 16. Isay 53. 2. Psal. 89. 3. Heb. 12. 1. Exod. 13. 21. 1 Cor. 4. 16. James 5. 11. Num. 16. 29. Noli pracipitare jadictum nec ferre sententiam ex proximo intuitu Mol. in locum Glos. Aug. 1 Cor. 15. 19. Eccles 2. 14. Exod. 14. 13. Apoc. 3. 7. Heb. 11. 25. 26. Bern. Greg. Naz. Psal. 69. 9. 1 Thes. 5. 13. Lam. 4. 16. Lact. Hier. de Nepoc