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
the meaning of both Precepts both in the act and object Mark the perfect man and behold the upright Now let us see what may be observed from hence for our further instruction And first of all it is worthy our enquiry why we are so earnestly exhorted here and that by a double precept to mark the perfect man and behold the upright that is to take such a serious view of them to look so wishly upon them and with consideration surely there is weighty reasons why we should do so or else it would never be so earnestly pressed upon us And indeed many reasons might be rendred and time would faile to enlarge them I will only pitch upon one which I take to be most principall and that is this Marke the perfect man and behold the upright namely for your imitation mark and behold them that you may imitate and follow them in their perfect upright and religious conversation and this will direct us to this duty comprized in this Doctrine namely That we are thus to honour the Saints living and dead eminent in gracious practice by following their holy examples To this end therefore I say chiefly Mark the perfect man and behold the upright that we may make choice of them for our patternes and follow their good examples To this end St. Iames thus exhorteth chap. 5.10 Take my brethren the Prophets for an example of suffering affliction and of patience And S. Paul also claimes to himselfe this honour Phil. 3.17 Brethren be followers together of me and mark them which walk so Mark them why so as yee have us for an ensample saith hee namely that you may follow our example And so also he chargeth Gods people to afford the like to their Pastors Heb. 13.7 Remember them which have the rule over you c. whose Faith follow considering the end of their conversation Mark and behold that ye may follow their faith c. The Lord hath dealt very mercifully with us as in many other things so herein especially in providing us all helpes convenient for our salvation Two senses there are of learning sight and hearing they are neither of them without their meanes of instruction As to our hearing hee hath furnished us with Pastors according to his heart which shall feed us with knowledge and understanding Ier. 3.15 and hath given us in our congregations as formerly to the Jewes in the wildernesse the voyce of cryers Prepare the way of the Lord Matth. 3.3 to whom we ought to attend and hearken what the Lord God will say So to our sight he hath not onely laid open the Booke of Scriptures but also the great Booke of his creatures wherein the rudest may reade his power and wisdome in plain characters written as the Apostle shewes Rom. 1.20 the invisible things of him from the Creation of the world are clearely seen being understood by the things that are made even his eternall power c. Yea moreover to both these he hath set before us the practice of his Saints whose conversation we may see and whom we are here called upon to mark and behold by their perfection and uprightresse tracing out unto us the way that leadeth unto life therein providing not onely the honour of his eminent Saints but also our instruction and encouragement to sanctity perfection uprightnesse and integrity for these reasons especially 1. Knowing how naturally we are addicted to imitation and how examples move more then words as Bernard said Validior ect operis quam eris vox the voice of workes is of more force then of words In this he would not be wanting unto us that if we will needs be imitating we may have such patternes as shall not mislead us into errour but contrarily such as shall lead us on to perfection and uprightnesse and therefore to this end we must mark the perfect man and behold the upright and so honour them by following their holy examples 2. Besides lest any should be discouraged with the opinion of insuperable difficulty in the practice of the duties so to be imitated he hath sampled us with men of our owne mould subject to like infirmities that in the hardest and harshest of Christian offices have gone before us insomuch that the duty cannot be named so hard or harsh to flesh and blood wherein some of his Saints have not gone before us That I think may well be numbred amongst the most hard and difficult proposed by our Saviour Matth. 10.38 Namely to take up our crosse and follow after him And can we name the crosse that some of the Saints have not comfortably endured It is hard you will say to part with goods yet there were some that suffered that spoile with joy Heb. 10.34 It is hard to exchange hopes of advancement and preferment for rebukes yet is this chosen willingly by Moses and counted honourable Heb. 11.26 esteeming the reproach of Christs greater riches then the treasures in Egypt It were much yea too much for many to leave Country and Kindred and fathers house yet did not Abraham so Gen. 12.1 c. Hardest of all were it to leave life sith skin for skin yea all that a man hath will he give for his life Job 2.4 especially to leave it by violent torments yet what death can we think of so full of shame or torture but hath bin endured by the Saints of God as Heb. 11.37 c. they were stoned they were sawne asunder c. so fatherly hath the Lord provided for our benefit in providing this honour for his Saints whom we are to mark and observe that we may imitate and follow their godly and religious examples whether in doing or suffering This honor therefore we willingly afford the Saints to make them our presidents and patternes in holy practice or if there be any other of due praise and commemoration of their vertues warranted by that saying of our Saviour touching that fact of the woman powring ointment on his body for his buriall Verily saith hee wheresoever this Gospel shall bee preached in the whole world there also shall this that this woman hath done be told for a memoriall of her Matth. 26.12 13. and so also the author to the Hebr. chap. 11. doth commemorate at large the Faith and other vertues of the Saints to their perpetuall praise and commendation Yet this sufficeth not our adversaries the Papists to give this honour to the Saints but they censure us as sacrilegious because we give them not Gods honour namely the honour of invocation because we doe not pray unto them and make them our intercessours to God though Augustine long since delivered it for a rule Honorandi sunt propter imitationem non adorandi propter religionem the Saints are to be honoured for imitation not worshipped for Religion and can they be more dishonoured by any meanes then by being made Idols Judge in your selves whether doe more dishonour them we by denying them invocation or Papists by
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