GOdliness, saith S. Paul, 1 Tim. 4. 8. hath the promise of this life, as well as of that which is to come. Of this Proposition of his, the Psalm we have now before us, may seem to be an Explication or Paraphrase.

For in this Psalm Two things are designed, A description of the Pious Man; and a descrip­tion of his Blessedness in this Life: each of which is done in five instances or particulars.

The terms wherein the Pious man is here describ'd, are these following.

First, He is one that Feareth God and greatly delighteth in his Commandments, v. 1.

Secondly, He is one that is Righteous and Vpright in his Conversation, v. 4. & 6.

Thirdly, He is one that is Prudent and Discreet in the managing of his Affairs, v. 5. He guideth his affairs with discretion.

Fourthly, He is one whose Heart is fixed trusting in the Lord, v. 7.

[Page 2] Lastly, He is one that is extreamly Chari­table. He is gracious and full of Compassion, v. 4. He sheweth favour and lendeth, v. 5. He hath di­spersed, he hath given to the poor, v. 9.

Now the Blessedness of such a man as this, as to this Life, is describ'd in the five instances following.

The first of which is, A great and Happy po­sterity, thus, v. 2. His seed shall be mighty up­on earth, the generation of the Vpright shall be blessed.

The second is, A Plentifull and an Ample Fortune, thus in the 3d. v. Riches and Plente­ousness shall be in his house.

The third is, A lasting Fame and Reputati­on, thus again in the 3d. v. his Righteousness remaineth for ever, and likewise in the 6th. v. He shall be had in everlasting remembrance.

The fourth is, Honour and Power and Dig­nity, even such as shall excite the Envy of the Wicked, thus in the 9th v. His horn shall be ex­alted with honour, the wicked shall see it and shall be grieved, &c.

The fifth is, Great Safety and Peace in the midst of Dangerous and Troublesome times, thus in the Text, To the Vpright there ariseth Light in the Darkness. i. e. Light in the greatest Straits and Difficulties; for that is the mea­ning [Page 3] of Darkness in this place. Times of Darkness in the Scripture Language are Evil and Difficult and Dangerous times. Now upon account of this Light that ariseth to the Vpright man in Evil times, it comes to pass as it followeth, v. 6, 7, 8. that such a one shall not be moved for ever, neither shall he be afraid of evil tidings, for his heart is established, and he shall not shrink untill he see his desire upon his Enemies. Or as the Chaldee perhaps better renders it, untill he see redemption in distress.

This is the just Analysis of the whole Psalm. Now of these several Characters whereby the Pious man is describ'd, I have pitch'd upon that of his Vprightness to give an account of and to recommend to you at this time. And of the several Instances of the Blessedness of such a man I have pitch't upon that of Safety and Peace in the midst of Perillous and Trou­blesome times. These two points I have chosen to entertain you upon, as judging them most suitable to the present occasion, and to our present circumstances. And we find them both join'd together in the words of the Text, To the Vpright there ariseth Light in the Darkness.

Here then we have Two things to consider, First, The Person to whom the Promise here [Page 4] made, or the Blessedness here mentioned doth belong, It is the Vpright man. Secondly, The Promise, or the Blessedness it self, It is Light in times of Darkness.

I begin with the Character of the Person to whom this Promise is made, He is the Vpright man, or as in our more common Language we express him, the Honest man, the man of Integrity. We all know so well what is meant by these words, that it would render the thing more difficult to offer Critically to give Light to them. As all those General Terms, where­by a mans whole Duty is exprest in Scripture, have their several respects and considerations which difference them one from the other, though they be all equally Comprehensive: So hath this term of Vprightness. That which it immediately and particularly respects, is the Goodness of a mans Principles, and the sutableness of his Actions to them. Or thus, The Conformity of a mans mind to the Eternal Rules of Righteousness, and the Conformity of his Actions to the Principles of his mind. This is that upon account of which any per­son is denominated Upright, and contrary to this is all Hypocritical and Partial dealings in matters of our Duty. So that if we would give the definition of an Vpright man, it should [Page 5] be in such terms as these, He is a man that in all things follows the Dictates of his Consci­ence. Or, he is One, that makes his Duty the Rule of his Actions. Or, he is One, that always proposeth to himself Righteous ends, and pursues those Ends in Righteous ways.

This is the generall description of the Vp­right man: But for the more lively display of him; and the rendring him, as more Amia­ble, so more Imitable, it will be fit that we represent him a little more particularly under those several Respects and Capacities in which his Uprightness is principally seen and exprest.

And here we must consider him with re­spect to God, and with respect to Men. Under the former Consideration we are to view his Religion, Under the latter his Civil Conversa­tion.

And none ought to be surpriz'd that in the Character of an Vpright man we take notice of his Religious Carriage towards God. For in truth that is a point which is Essentially necessary to Uprightness. Prov. 14. [...]. He (saith Solomon) that walketh in Vprightness feareth the Lord. In­deed take away Religion and the Fear of God, and the Foundation of Vprightness is destroy'd. For all the Principles of Conscience, and all the Obligation to live up to those Principles, [Page 6] is thereby taken away. He that hath no sense [...]od and Religion, can never think him­self bound to observe any Rules in his Actions and behaviour, but what are subservient to the carrying on his private sensual worldly In­terest: And consequently whatever is Incon­sistent with that, be it never so base and vile and injurious, he cannot take himself in point of Duty, oblig'd to stick at it, when he hath the least temptation to it. The result of which is, That he may commit all the villanies in the world, and yet think himself as Innocent, and his Actions as Commendable, as if he had been never so Honest and Virtuous.

He therefore that is an Vpright man, hath a serious and hearty sense of God and Religion upon his Spirit, and is above all things care­full to preserve and increase that sense. But then his conduct in this affair is much diffe­rent from that of ordinary pretenders to Re­ligion.

For he is a man that doth not content him­self with a meer speculative belief, or an out­ward Profession of the Truths of Religion; but doth so far impress them on his heart, that they influence his whole Life and Con­versation. He doth not think it sufficient to be Orthodox in his Opinions; or to be a [Page 7] Member of a True Church; or to be zealous in maintaining and promoting the Right way: But he takes care to live as he believes; to practise sutably to the profession he makes. As he holds fast the Form of Godliness; so he never fails to express the power of it, in an Innocent and a Virtuous Life.

He is a man, that in the whole Conduct of his Religious affairs, minds Conscience more than any selfish consideration. He takes not up his Principles either out of Humour, or Passion; To advance his Interest, or to please a Party: But he believes a thing because it is True, and Professeth it because it is his Duty. In matters of Religion he hath the indifference of a Traveller, whose great concernment is to arrive at his Journeys end; but for the way that leads thither, be it high, or low, all is one to him, so long as he is but certain that it is the Right way.

And as he doth not chuse his Religion out of worldly considerations: so neither doth he quit it upon such. But is resolute and con­stant in bearing witness to the Truth against all opposition whatsoever. As he doth not make show of his Religion the more when it is in fashion, and when it may prove advanta­gious to him: so neither doth he practise it the [Page 8] less, when it may prove Ignominious or Dan­gerous. He is obstinately Tenacious of his Principles when he knows them to be good; and prepared to endure the utmost extremi­ties rather than violate the Laws and Dictates of his Conscience.

He is a man that thinks Religion too Sacred a thing to be prostituted to mean purposes; and therefore he never useth it as an Instru­ment for the serving a turn; never makes it a Cloak for the covering a private end, though he were sure he could compass his designs by it. He knows that the greatest Impostures have laid hid under this mask, and by such Artifices God hath been often made a Patron of the most horrid villanies.

He is a man, that doth not place his Reli­gion in outward forms and services; or in little cheap duties that cost him nothing. He hath a nobler sense of God than to think that such things can alone recommend us to him: And therefore his principal concernment is, about the great Indispensable Duties of Chri­stianity. The weightier matters of the Law, Matt. 23. 23. Ju­stice and Mercy and Faith. He hath the ever­lasting Notions and differences of Good and Evil, deeply ingraven in his heart, and in the practising or the avoiding them, he chiefly lays out himself.

[Page 9] He is a man, that doth not pick and chuse out of Gods Commandments, which to ob­serve to the neglect of the rest: but endea­vours Uprightly and Sincerely to observe them all. He calls no sin little, because his temper inclines him to it, or the course of his Life leads him more frequently into the Temptations of it. But he hath an hearty Uni­form Aversion to every thing that is Evil. He holds no secret friendship or correspondence with any Enemy of God; but fights as reso­lutely, against his most agreeable and most gainfull sins, as those that he hath less Temp­tation to upon those accounts.

He is a hearty enemy to all Factions in Religion, as knowing the life and soul of Christianity is often eaten out by them. All dividing Principles he Abhors; and as much as he loves Truth, he is not less concerned for Peace. And he is better pleased with one In­stance of his Charity in Composing, or his Zeal in Suppressing Religious differences, than with twenty of his Skill and Abilities in dispu­ting them. For he knows that LOVE is more acceptable to God, than a right Opinion; and to be a Martyr rather than divide and rend the Church, Dionys. Alex. in Euseb. is not less Glorious than to be a Martyr for refusing to offer Sacrifice to Idols.

[Page 10] Lastly, He is a man, Religious without noise; and uses no little Arts to make his Piety taken notice of in the World. For he seeks not the praise of Men in any thing he doth, but studies to approve himself to God onely. And therefore he is as carefull of his thoughts, as of his actions; and hath the fame fear of God, and regard of his duty, when no man sees him; as when he is in the most publick places.

These are the great strokes of Vprightness as to Religion. And whoever makes good these Characters, may unquestionably conclude of himself, that he is an Honest man to God-ward, A true Israelite indeed in whom there is no guile.

Come we now, in the second place, To take a view of the Vpright man in his civil conversa­tion: To give some account of him with re­ference to his carriage and demeanour a­mongst men. And here again we must con­sider him under two capacities, as a Private person, and as a Magistrate.

And First, As a Private person, The gene­ral Rule by which he frames and modells his whole conversation, is such a prudent and diligent care of himself, and his own good, as is not onely consistent with, but doth effec­tually tend to promote the Good and Happi­ness [Page 11] of all others that he deals with. This is the fundamental Principle which he lays down to observe in all his commerce with Mankind. For he considers that every man in the world hath a right to be happy as well as himself: And he considers, that, as things are so con­triv'd, that he cannot be Happy without the assistance of others: So it is infinitely reaso­nable that he in like manner should contribute his endeavours to the making them Happy also. These now being the main principles of his mind, he takes care in his whole con­versation that his Actions and Carriage be sutable to them, and bear some proportion with them.

And therefore, we may be sure, that he is a man exactly Just in all his dealings, and would not knowingly do the least wrong or injury to any, though he could gain never so much by it; and were he never so secure that he could do it without discovery.

He is a man, that where he is trusted, is faithfull to the uttermost. Never making ad­vantages of mens credulity, nor abusing the confidence they repose in him.

He is one, that in point of fair dealing be­tween man and man, is severe even to Scrupu­losity; and he would rather sit down with [Page 12] loss, than serve his own ends by any practice that hath but a bad report, that hath but even the appearance or suspicion of evil in it; though in the mean time he knows that what is got by such practices is by some men ac­counted lawfull gain.

He is a man of great Candour, and sweet­ness, and obligingness in his behaviour: But withall, as on one hand, he is carefull not to run himself into Inconveniences by his good nature: So on the other hand, the kindness and good-will he professeth to all about him, is more than a compliment, or a semblance of his countenance. For his fair speeches are al­ways attended with honest dealings; And what he once promiseth, he is punctual in making it good, though it be to his own prejudice.

He is a man that loves a good Name and Reputation, as well as any one, and is ex­tremely tender of it; But yet he scorns to make use of any evil Arts, either for the procuring, or preserving it.

And consequently he is a man, that hates all mean and servile compliance; and will neither speak nor doe any thing against the sense of his mind for the humouring any. Flattery and dissimulation he abhors, and he dares [Page 13] speak his mind, when he judges it fit and rea­sonable; even though he knows the doing it will give offence.

And as he is perfectly averse to all Fawning and Flattery: so he is above Envy and Detrac­tion. He never lessens another man to make himself greater; nor looks upon the prosperity of his neighbour with an evil eye; backbiting, and carrying about idle stories is not the thing he lives by. He puts a fair construction upon other mens words and actions, and will rather conceal a real fault, than make it worse in the reporting it. He hopes and thinks the best of all men; and rejoyceth in the happiness of those about him. He doth as much good as he can; and that good that is done by others, he is so far from envying, that he thanks God for it as if he had done it himself.

He is a man of great Plainness and Simplici­ty; Apert and open, and free in all his carriage. You may always know where to have him, for his words and his thoughts always go together. And though he is carefull not to be lavish of his speech, nor at all times to discover all his mind: yet he is as carefull, that what he doth speak shall be agreeable to truth; and he so speaks it that those that hear him, may take measures of his mind from it.

He is a man, who though he be very watch­full [Page 14] of opportunities to doe himself good, and very sagacious in spying dangers, and avoiding them: yet he never uses any indirect means, ei­ther for the benefiting or securing himself. He scorns to make advantages of any mans necessi­ties: Nor will he undermine another, for the effec­ting of his own designs. Deceit and Collusion are strangers to all his dealings. Above all things he hates a Trick; and in his account to be a man of Intrigues, a cunning or a shrewd fellow, is but a more gentile term for a knave.

In a word, The designs he proposeth to him­self, are all Honest and Just, and such as tend to the good of the Community as well as his Own, but to no mans loss or hindrance. And the means he useth for accomplishing these de­signs, are all fair and Regular; and so free is both his Heart and his Actions from all Im­posture, that he cares not if all the world were privy to them.

This is the man that is Vpright in his Conver­sation towards Men. The Man that with the wisdom of the Serpent joyns the Innocence and simplicity of the Dove.

But thus much of the Vpright man as a Private Person; Let us now view him a little under a more conspicuous character. Let us consider him as a Magistrate intrusted with the manage­ment of publick affairs. (Which is the Second [Page 15] particular we are to insist on under this head) And here the Upright man is still the same, ac­ted by the same Principles, pursuing still the same designs we have hitherto mentioned. One­ly his Vertues have another Sphere and another Object, and therefore require another conside­ration.

The great thing he proposeth to himself, in taking any Office upon him, is the glory of God, and the publick good. The Honour and Dignity of the place, and the other worldly advantages that may attend it, are but seconda­ry considerations with him. The first is his main design which he steadily and constantly pursues throughout the whole Administration of his Office; The other is never thought on but with subordination to the former.

And therefore acting from such Principles as these, we may easily conclude him to be a man whose Counsels and actions are not steer'd by the wind of popular applause, but by the sense of his duty. He studies not to ingratiate him­self with men, but to discharge a good Consci­ence. He is more carefull to be a Good-Ma­gistrate than to be a Loved one; though (so happily are things contriv'd, that) in being the former, he rarely fails of the latter.

The consequence of which is, That he is a man of great Courage and Boldness, and Reso­lution, [Page 16] He dares to do whatsoever is fit, and just, and conducive to the publick good, what dis­couragements soever he meet with. Neither the menaces of the mighty, nor the murmurings of the multitude, can fright him from his Du­ty. For he dreads none but God; nor fears to doe any thing but what is misbecoming him.

But then he is a man that doth not resolve things hastily, and upon the consideration of a few particulars, but takes good advice, and u­seth mature deliberation before he determines himself. He doth nothing precipitately: But weighs all things, represented to him, as impar­tially as he can. His ears are open to all parties, and he debates what is said, without passion or prejudice or prepossession; And he always con­siders more what is spoken, than who it is that speaks it.

He is a man whom you cannot so much dis­oblige as by attempting to corrupt him. Neither the regard of his profit, nor his kindness to his friends, can in matters of Right, tempt him to act against his inward sense. As to these things he is as blind as Justice herself, and you may as soon draw the Sun from his line, as him from the steady and strict paths of Righteousness.

He is a man that looks upon his Office ra­ther as a burthen, than a preferment. And therefore he is wonderfully solicitous about [Page 17] the well discharging it. His care and study is chiefly employed upon the publick, and he ra­ther suffers the miscarriage of his own affairs than that the community by his negligence should receive any prejudice. While others are doing their own business, he is watching for the com­mon good; for he always remembers that he is a publick person, and that the time and strength that God affords him are not his, but theirs, by and for whom he is intrusted.

He is a man, that imploys all his power and interest, as much as is possible, for the mainte­nance of the worship and service of God, and the defence and encouragement of the true Re­ligion. For he considers God, as the first and principall person to be respected in all Govern­ments and Societies, as being not onely the Au­thour but the Head of them. And he remem­bers that Religion doth so much influence the Civil State, that the happiness and ruin of Cities and Kingdoms are link'd with the well or ill ma­nagement of it.

And in pursuance of this his Zeal for God and Religion he takes care, as much as in him lies, to encourage those Persons that are Vertuous and Good, and to suppress and bring out of cre­dit all Vice and Debauchery, all Impiety and Irreligion, all Faction and Disorder; together with the Maintainers and Abettors of them.

[Page 18] He is a Man, that effectually makes good Iob 's Character of himself, Job 29. 14, &c. who was also a Ma­gistrate: He puts on Righteousness and it cloaths him, his Judgment is a Robe and a Diadem: He is Eyes to the blind, and Feet he is to the lame: He is a Father to the Poor, and the Cause which he knoweth not he searcheth out: He breaketh the Iaws of the Wicked, and plucketh the Spoil out of his teeth.

He is a Man, that looketh upon himself to have a Trust, both with reference to those a­bove him, and those under him: And there­fore he is carefull to carry himself with an e­ven steady hand, with respect to both; studi­ously endeavouring, both to preserve his Allegi­ance to his Prince, and his Fidelity to the Pub­lick: Neither invading the Rights of the one, nor injuring the Liberties of the other.

He is one, that, next to the Honour of God, studies the Peace and Quiet of the Place where he is concern'd. And therefore, as on one hand he is watchfull in spying out Dangers, and quick in applying such Remedies to them as are proper in the Place and Station he holds: So on the other side he neither takes nor gives the Alarm upon every slight Surmize, or popu­lar Apprehension. He makes the best of all things that happen; and by his Prudence and Moderation endeavours to extinguish growing [Page 19] Flames, rather than add Fewell to them; To calm and allay mens Jealousies and Animosi­ties, rather than to excite and increase them.

Lastly, to conclude; He is a Man, that fears God; that honours the King; that is obser­vant of the Laws; that is true to the Govern­ment; and that meddles not with them that are given to change.

Having thus given you an account of the Up­right man, under the several principal relations in which he stands; I come now in the second place, for the comfort of all that are such, and for the encouragement of all others to endea­vour to be such; to set forth the advantages and priviledges, that such a man enjoys in evil and dangerous times. To the Vpright there ariseth Light in the Darkness.

Darkness, as I told you before, is a word by which the Scripture expresseth any kind of straits, or difficulties, or adversities. Thus Job 15. 21. Darkness is there opposed to Prosperity; thus Lam. 3. 2. I am the man, (saith the Prophet) that have seen Affliction, by the rod of his wrath he hath led me and brought me into Darkness. And thus likewise, to name no more Texts, Joel 2. 2. The day of Gods Visitation upon Je­rusalem is called a Day of Gloominess and Dark­ness; a day of Clouds and thick Darkness.

This now being the Notion of Darkness: [Page 20] when it is said in the Text, To the Vpright man there ariseth Light in the Darkness; By Light we may understand any one of these three things, that is to say,

By Light, we may understand Light for his Guidance and Direction; and then the sense is, That in critical and perilous times, the Vpright man of all others, will be best enabled to order and manage his affairs.

Or secondly, By Light we may understand Safety and Defence, as the word is sometimes taken in Scripture; and then the sense is, That in Evil times the Vpright man walks most free from danger; He of all others may expect se­curity and protection in a common Calamity.

Or thirdly, By Light we may understand Peace and Joy (as that likewise is another usual sense of the word,) and then the meaning is, That in evil times, let things happen as they will, though it should be the fortune of the Up­right man to be opprest in the crowd; Yet this happiness he will always have, that his mind will be at perfect ease and peace. Nothing shall ever discompose him, but in the midst of his sufferings his heart shall be replenished with per­petual Comfort.

In any one of these senses the Text may be ta­ken, and in all the Three it fails not to be made good to the Vpright man.

[Page 21] First, To the Vpright man there ariseth Light in the Darkness, taking Light for Guidance and Di­rection. Be the times never so dark, he hath this happiness, that he is rarely at a loss how to steer his course. He finds his way easily when other men are quite bewildred; and he readily expe­dites himself out of such difficulties as those that act by other principles find themselves grievous­ly intangled with. This is a thing that should mightily recommend the practice of Upright­ness, especially in evil times; and that it is really attended with this advantage, must needs be acknowledged upon these two accounts.

First, To an Upright man his way lies plai­ner and is more easily seen and discovered.

And secondly, He hath a greater Light to see it by, than those that take other measures in the management of their designs.

First, The Upright man of all others most easily sees his way, for it lies plain and even, and straight before him. Whereas the ways of vice and wickedness are extremely crooked, full of windings and turnings.

Whoever pursues evil designs, and is a slave to base affections, must necessarily intangle him­self in infinite Labyrinths, through the course of his life. For having several ends to pursue, and those many times inconsistent one with ano­ther: it cannot be avoided but that in many [Page 22] circumstances he lights into, he will be extream­ly at a loss how to behave himself. If he go this way, then will something come to Light, which he studiously endeavours to conceal; If he go that way, then he disobliges some man or some party whose interest is necessary to sup­port him; If he go a third way, he destroys that which is his main design. At what a loss now in such a case as this must a man needs be in the determining himself? Upon what a rack is his understanding put, to get fairly rid of these dif­ficulties? And yet such Dilemmas, as these, is every one that walks not Uprightly, ever and anon crampt with in his Counsels and Delibera­tions.

But suppose he get well over the present diffi­culty, yet he is but where he was: For upon the next emergency of affairs he is as much puzled and nonplust as before. The same method will not serve him twice for the carrying on his designs. As often as new occasions arise, so often must he alter his Counsels, and take new measures: so that he is always unsteady; often inconsistent with himself; utterly unresolv'd what man he shall be, or what part he shall act, in the next scene that offers itself.

These difficulties and perplexities the man of Intrigues is always hamper'd with; and they necessarily arise from the various flexures and [Page 23] turnings of the way that leads to his ends: But the contrary of all this, is the Lot of the Upright man. For his way neither lies on this side, nor on that side, but always straight forward. He hath but one great end to pursue, and that is to discharge a good conscience: all his other concernments are wholly regulated by that. The consequence of which is, That he hath no clash­ing of interests to perplex his deliberations; No little turns that must be served, to divert him to the right hand or to the left, but he always looks straight before him: so that all his reso­lutions are easily made; most of those difficul­ties that intangle other men are quite cut off and avoided; his Counsels and his Methods are always the same; and he is seldom at a loss how to behave himself upon a new emergency. In a word, his way is commonly so plain that he stands in need of little advice or instruction for the finding it. And this is that which Solomon hath told us, The Integrity of the Vpright shall guide him. Prov. 11. 3. cap. 4. 18. For, the path of the just is a shining light.

But secondly, If it be his Lot to fall into such circumstances, where his way is not so plain; but that there is need of great advice and delibe­ration what course to steer; as it often happens, especially in such times as the Text speaks of: Yet here the Upright man hath the advantage of [Page 24] all those that walk by different principles; For (all other things equal) he has more Light to direct him in the finding of his way than they have.

There is this difference, between a man that walks Uprightly in all his conversation, and a man that hath sinister ends of his own to pursue: The former hath always the free use of his Intellectu­al Powers, and can exert his reason in its high­est perfection, and to the best advantage: Whereas the latter is horribly clouded in his discerning faculties. He hath constantly a mist before his eyes, which hinders him from right­ly distinguishing the objects he looks upon; and consequently occasions many blunders and mistakes in the choice of his way.

My meaning is this, Whoever frames his life by other Measures than those of Honesty and Conscience; whoever intemperately pur­sueth his private ends, or is a slave to inordinate passions, let them be of what kind they will: these things do clap such a Byas upon his Soul, as renders him utterly uncapable of making a right judgment of things before him, and con­sequently must unavoidably expose him to a great many dangerous errors in the manage­ment of his affairs; and this oftentimes in mat­ters that have no great difficulty in them.

Take any one of the passions that usually [Page 25] govern the man that hath no principles of Con­science, Let it be either Fear, or Envy, or Re­venge, or Vain-glory, or Avarice, or Ambiti­on; it is a wonderfull thing to see, how mon­strously they distort his Reason, and what odd extravagant courses they put him upon; and this even in plain easy cases; Nay, though the man, in other things, where his affections have no influence, be a very wise man. One could scarce imagine the power that these things have over a mans Judgment; but that we every day see such strange instances of it.

But now the Upright man is not in the least obnoxious to any of these inconveniences: For having no turns to serve but those that are ho­nest and good; having no private Affections or Passions to be gratified; he looks upon things in a pure and simple Light, and not through a coloured glass. And consequently his con­ceptions of them, as far as humane endeavours can secure, are according to their nature; and his determinations and resolutions are suitable to his conceptions; that is to say, are reasonable, and fit, and such as become the occasion. As his main design is to doe in all instances that which is best; so that design preserves him from mistaking in: his Notions of what is best. His Reason and Understanding are free and at li­berty; and if there do arise any knot or difficul­ty, [Page 26] he of all others is likely to untie it with the greatest ease. And this is that which the Psalmist hath told us, Psal. 111. 10. The fear of the Lord is the beginning of Wisedome, a good Vnderstanding have all they that doe thereafter.

But secondly, If we take Light, for Safety and Security, for Defence and Protection, as it is sometimes used in the holy Scripture: In this sense also Light ariseth to the Vpright in times of Darkness. For such a man may in the worst of times, above all other men promise these things to himself. And this is that which Solomon tells us, Prov. 10. 9. He that walketh Vprightly wal­keth surely. And indeed this seems to be the thing principally intended in the Text; The Light which is here said to arise to the Vpright in Darkness, seemeth chiefly to respect his Security from Danger in the times of a com­mon Calamity; as appears by what immedi­ately followeth; viz. He shall not be moved for ever; he shall not be afraid of evil tidings; his heart shall not shrink untill he see his desire upon his Enemies.

Now this Security in times of Danger the Up­right man may expect upon these two accounts. First, His Uprightness in its own nature (as things are contrived and carried on in the world) doth above all other things conduce to it. And secondly, He is upon account there­of [Page 27] of intituled to Gods more particular protec­tion.

First, The Paths of Uprightness are in them­selves such as naturally tend to secure a man in Evil and Dangerous times.

For first, They do really contribute to the Good and Happiness of the Publick, in the which every mans private safety is in a manner bound up. As by wickedness (they are the words of Solomon) a City is overthrown: Prov. 11. 11. so by the bles­sing of the Vpright it is exalted. Every Upright man, is really a benefactor to the Publick: For by him and such as he, Cities and Kingdoms are supported which would otherwise fall into confusion. The whole Body politick owes its preservation to the Virtuous Care, and Honest Endeavours of Upright men. And every such man in particular reaps the benefit of such his Endeavours; For he shares in his own person that protection and security he procures to the Community. And if he had not been Upright, as the publick would have fared something the worse for it: So it is certain he in his private Capacity, would in the same proportion, have fared the worse also.

But this consideration of the conduciveness of Honesty and Uprightness to the good of the Publick, I direct chiefly to those that are in Of­fice and Authority; for really their carriage [Page 28] and conduct hath a more than ordinary stroak in the good or bad success of the common af­fairs. And therefore it concerns them especi­ally to look to themselves that they be Men of Integrity, and keep a good Conscience in the discharge of their trust. Upon their Upright walking, the safety and preservation of the Pub­lick doth more depend than upon the Endea­vours of a thousand private men. Though they are but particular persons, yet being ve­sted with Authority; their Conduct and Ma­nagement hath as great an influence upon the common good or the common ruin, as if they were a Multitude; and single as they are, they do in a great measure carry the ballance of the publick Fortune in their hands.

But secondly, The conduciveness of every mans Uprightness, to the publick good is not the onely consideration, upon which it is recom­mendable, as a means for obtaining safety and security in evil times. For let the publick go as it will: In the worst of times; if any man can in probability be thought able to shift for himself; if any man can in reason hope to escape the Violence and Iniquity of the times; the Upright man, the man of Honesty and In­tegrity is likelyest to be the man: I say in rea­son he is likelyest and as things commonly go.

For he of all others takes the surest course to [Page 29] preserve himself; and is least obnoxious either to the malice or the envy, the undermining or the rapine, of open Enemies or pretended Friends.

All knavery and dishonest dealings set a man up for a mark to be shot at; but Uprightness and Integrity is a shield and a protection.

The Upright man doth so order the course of his life, that he usually avoids all those rocks that other men split upon, and which usually prove their ruin. The undoing of most men even in evil times, lies commonly at their own door, and they may thank themselves for it. If they had been sufficiently carefull of themselves, the malignity of the times would scarce have toucht them. It is generally either very great carelesness and gross neglect of their own affairs; or the lavishness or intemperance of their Tongues; or an ill gotten Estate; or private Injuries they have done, and private grudges they have contracted; or pragmaticalness in other mens matters; or factious adherence to a party; or breach of trust; or treachery to the publick, or the like: I say, it is these things that do most commonly draw mischief upon mens heads, and lay the foundations of all those straits and difficulties in which they are intan­gled even in the worst of times. But now the Upright man doth in a great measure avoid all [Page 30] these occasions; for his principles do oblige him to walk in a way that is diametrically opposite to the things I have mentioned.

The Upright man treads upon such sure foundations, and his ways are so universally approved by mankind; that, as things usually go, no man will easily offer him injury but it will be to his own detriment.

The Rule he walks by is such, as doth effec­tually procure him the most friends and the fewest enemies, for he takes the course to ob­lige all sorts of men; and consequently he cannot easily fail, of finding those who will use their utmost endeavour to assist and rescue him when he lights into any difficult circum­stances.

His righteous conversation is so unexceptio­nable; and so prudent he is in the management of his affairs; that those that love him not, will not easily find an occasion to doe him much mischief.

Even those that have no acquaintance with him, yet have so much concernment for Hone­sty and Uprightness in general, that they will study to give him what assistance and defence they can, out of a natural sense that it is fit a good man should be protected; and that, for any thing they know, his case and circumstan­ces may come to be theirs.

[Page 31] And those that have lost all sense of good and evil, yet out of care to preserve their credit amongst men (amongst the generality of whom, to be an honest man will always signifie a great deal; for when all is done, it is impossible to ex­tirpate the notions of Virtue and Honesty out of the minds of the multitude:) I say, in point of their own credit and interest they are concern'd to be carefull how they oppress such a man.

But whatever become of these things; how ineffectual soever all humane means may be, for the securing and preserving an Upright man in evil times: Yet in the second place, he has another Anchor to stay himself upon, which is more firm and stable, and which will not fail him: and that is the protection of God All­mighty: The care of his particular providence to which he is intituled.

Men may plot and design; may model and contrive; may order and manage things as they please: But when all is done, it is God that governeth the world; and either blasts their most fair and hopefull projects; or if he suffers them to succeed, turns them to what use and purposes he pleases: Now this God that Rules and disposeth all things (even the most particular; For not a sparrow doth fall to the ground without his will; and by him the very hairs of our head are numbred) This God hath enga­ged [Page 32] himself, to take care in an especial man­ner, of those that fear him, and walk Upright­ly before him.

He hath passed his Promise over and over a­gain, Psal. 37. v. 6, 19, 24, 40, 41. that he will make their Righteousness as clear as the Light, and their just dealing as the noon day. They shall not be confounded in the perilous time, and in the days of dearth they shall have enough. Though they fall they shall not be cast down, for the Lord upholdeth them with his hand. In a word, that he will be their strength in the time of trouble; he will stand by them and save them, he will deliver them from the ungodly; he will save them because they put their trust in him.

It would be endless to quote all the passages in the book of God that speak to this purpose. And therefore I shall dismiss this point with that remarkable one which we find in the Prophecy of Isaiah, Cap. 15. v. 16. wherein we may see, both the Up­right man, and his security in evil times, descri­bed in very lively colours. He that walketh Righteously and speaketh Vprightly; He that despi­seth the gain of oppressions; that shaketh his hands from holding of bribes; that stoppeth his ears from hearing of bloud; and shutteth his eyes from seeing evil: He shall dwell on high; his place of defence shall be the munitions of Rocks; his bread shall be given him; his water shall be sure. The sence [Page 33] of which in short is this, That whoever walks Uprightly and makes a conscience of his ways: such a man shall be always under the watchfull care and protection of the Divine Providence. And never will God suffer him to fall into any grievous distress; but he shall always have such a portion of the good things of this world af­forded to him, as will be sufficient not onely to make his life supportable, but easy.

And in truth, The experience of the world generally makes this good: Honest and Upright men for the most part, in the most publick ca­lamities fare well; at least much better than those that are not so. In their greatest extremi­ties when they have no prospect of deliverance from any humane means, strange extraordi­nary unexpected succour and relief doth arrive to them. In a word, that care of the special Providence of God attends them that they are never miserable, however they may be now and then cut short in their outward fortunes.

But it must be acknowledged, that though Piety and Uprightness hath the promise of secu­rity in this Life; and that promise for the most part, and in general speaking is made good: Yet there are a great many exempt cases. God may see it fit now and then to suffer an Upright man to be opprest, and to perish in a common ruin; and this without any violation of his Promises [Page 34] of this kind, which do indeed respect no more than the ordinary common events and successes of things. But yet even in this case still there will To the Vpright arise Light in the Darkness; that is, Light in the third sence we have given of the word, viz. taking Light for Peace and Joy and Comfort. And this is that which the Psalmist tells us in another place, Light is sown for the Righteous, Psal. 97. 11. and Gladness for the Vpright in heart.

Whatever Afflictions come upon the Upright man, yet he hath this advantage of other men, that he bears them infinitely more lightly than they do; They are really no great disturbance to him, for he injoys the same calmness and serenity of mind; the same peace and quiet, and contentment that ever he did.

His present sufferings are rather matter of rejoycing and triumph to him, than of discon­tent and repining; for he knows that they come upon him, by the Counsel and Disposal of the great Governour of the World: And he knows that he hath so sincerely approved him­self to God, and is so well beloved by him; that he should not have been ordered into these circumstances, had it not been really for his good. And this consideration doth so effectu­ally support him under all the difficulties that he hath to conflict with, that he not onely sits [Page 35] down easily and quietly, but is very well pleased with the dispensations of the Divine Providence towards him; how ingratefull soever they may be to flesh and bloud.

Let what will happen to him, he is full of Peace and Joy. For he hath met with no dis­appointment of his designs. His great aim was to please God; and his Conscience from Gods word assures him that he has done it; and he hath nothing to doe farther but to wait for the happy time, when the secrets of all hearts shall be revealed, and every mans Counsels and Actions shall be made manifest, and then he doubts not to receive approbation and praise, and a great Reward in that. Day of the Lord Jesus. And so much the rather, because this light affliction, wherewith he is now exercised, he is assured, 2 Cor. 4. 17. will work for him a far more exceeding and eternal weight of Glory.

To conclude, Whatever his sufferings be; he will live and die in a profound peace; per­fectly satisfied with all Gods dealings towards him: And his Life and Death will verify to all that know him that advice and observation of the Psalmist; Psal. 37. 37. Mark the Perfect man, and behold the Vpright, for the end of that man is Peace.