THis Psalme is one of those seven, which we finde to be composed according to the Hebrew Al­phabet: what was the reason of this order, I am not curious to enquire, since the Scripture is not pleased to expresse: Musc. in loc. Mol. in loc. Some 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, Gen. 48. 12 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; Mat. 5. 45. but in a metaphoricall sense he causeth the Sun of prosperity to shine up­on the unjust, and the Raine of adversity to fall upon the just: hence it is, that both the Sanctity and the Equity, the holinesse and justice of God hath by many been called in question; it be­ing a probable Argument to carnall reason, that God, in pro­spering the bad, approves of their wayes, and so is unholy; [Page 2] 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 [Page 3] of his disposition, he is perfect and upright. From the felicity of his condition, the end of that man is peace.
• 2. Apta prescriptio, a fit and sutable prescription in reference to both these, that we should marke, and behold him in himselfe, and in his end mark the perfect, &c.

And in this method I shall now handle the Text, craving di­vine inspiration, and your attention, that I may so speak the words of truth and uprightnesse, and you may so marke, and be­hold what shall be spoken, that the end of the Sermon may be glory to God, peace and profit to every one of our Souls: and so I begin with the

1. Generall of the Text, the good mans description: And therein

1. The quality of his disposition in that double expression, perfect and upright, two words not much different in sense, yet both emphaticall in phrase, and will require a distinct explication.

1. The first tearme we meet with is perfect: but where shall we find the man to whom this character belongs? sure the Psalmist rather describes what the good man should be, then what he is, if we look upon the most eminent Saints in Scripture, we shall find not one of them daring to assume this title unto themselves: Job saith of himself, If I say I am perfect, it shall prove me perverse, chap. 9. 20. Paul plainly denies it of himself, not as, though I had already attained, either were already perfect, Phil. 3. 12. Bernard. Et quis id sibi arroga­re andet, quod Paulus ipse fatetur, se non comprehendisse? saith Saint Bernard excellently; and who is so arrogant as to think himself more holy then this chief Apostle? but yet let God be true, and every man a lyar, Rom. 3. 4. who affirmes that of Job, which he denies of himself, that he was a perfect and an upright man? Chap. 1. 1. Let not Saint Paul, who was immediately inspired, be thought to contradict himself, who in the forementioned place, ver. 15. reckons himself among those that are perfect, Let us, as many as be perfect be thus minded, that therefore these seeming contrari­ties may be reconciled, and the nature of this perfection unfol­ded: be pleased to observe these distinctions.

1. Divines well distinguish of a double perfection, it is abso­luta, or comporata. That is absolutely perfect, to which nothing (that may be accounted truly good) is wanting: and thus he [Page 4] 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, Gen. 6. 9. his grace compared with the wickednesse of the Old World, well deserving the name of perfection; indeed every upright man is perfect in com­parison of them who are openly bad, or but openly good; stained with wickednesse, or but painted with holinesse.

Thus one Saint may be perfect, if compared with another, the strong Christian in respect of the weak, whom he out-strips in Grace and Piety: such Saint Paul meanes, when he saith, We speak wisdome among them that are perfect: 1 Cor. 2. 6. that is, such as have attained to greater measures of grace then others. It was said of Benajah, He was more honourable then thirty, but he attained not to the first three; [...] 23. 35. and though no Saint can ever attaine to the per­fection of the first three, the blessed Trinity: yet many Saints may be honourable amongst thirty, perfect in comparison of those among whom they live.

2. We must further distinguish of a double perfection; it is extrinseca and intrinseca. Extrinsecall perfection, so called be­cause by imputation, is that which every Beleever is partaker of through the perfect righteousnesse of Christ, whereby all his imperfections are covered: In this respect, the Author to the Hebrewes tells us, That by one offering he hath perfected for ever them that are sanctified: Heb. 10. 14. and S. Paul tels the Colossians, That they were compleat in him, Collos. 2. 5. meaning Christ. Indeed, August. omnia Dei man­data tunc facta deputantur quando id quod non sit ignoscitur: di­vine commands are then in Gods account fulfilled, when our de­fects for Christs sake are pardoned: and the evangelical perfecti­on of a Christian consists not in perfectione virtutum, sed remis­sione [...]. vitiorum, in the completion of our graces, but remission of our sinnes.

Intrinsecall perfection so called because by inhesion, is no lesse rationally then usually thus distinguished, there is perfectio partium and gradium: He is said to be perfect, cui nihil de est, [Page 5] eorum, quae ad statum salutis necessaria, who wants no graces that accompanie salvation; or he is perfect, Cui nihil deest in gradibus gratiarum & virtutum: who is not defective in the measures of those graces: both these are frequently, and firly illustrated by the resemblance of a child, and a grown man; the one whereof hath all the essentiall and integrall parts of a man, the other a compleat use and measure of those parts.

If we speak of the latter kind of perfection, there never was, nor shall be, nor can any meer man in this life attaine unto it; indeed the spirits of just men in Heaven are perfecti, made perfect, Heb. 12. 23. but on earth they are only perficientes, striving to be perfect; our perfection here, is in fieri, non facto, accomplishing, not accom­plished. Non plonam induimus perfectionem, donec totam exuimus infectionem, we cannot wholly put off the ragges of corruption, and therefore not fully put on the robes of perfection: We may be sine querela, not sine culpa, without blame in regard of grosse enormities, not without blemish in respect of sinfull infirmi­ties. True it is, the Scriptures call upon us to be perfect, as our Father in Heaven is perfect. Mat. 5. 48. Non ut tantum p [...]aestari possit quan­tum suadetur, not that we can fully acquire what is required, but to shew quousque conari oportet, Aug. at what our desires must aime, and to what our endeavours must tend. This perfection is not patriae, but viae, reserved for the country, not to be attained while we are in the way; in this regard all our perfection here consists in these two things:

1. A penitential acknowledgment of our imperfection: as the best wisdome is to see our folly, so the highest perfection is to be­waile our deficiency; and therefore we shall still find those that have been in the highest forme of grace, most sensible of the want of grace, poverty of spirit being an inseparable attendant of the riches of piety: This made Job abhor himself in dust & ashes. Job. 42. & 6. David pray, Lord enter not into judgement with thy servant: Psal. 143. 2. And Paul acknowledge himselfe to be lesse then the least of all the Saints. Ephes. 3. 8. Excellent to this purpose is that of Saint Austine, Advirtutis per­fectionem pertinet etiam ipsius imperfectionis, & in veritate agni­tio & in humilitate confessio: an humble confession, and a faith­full acknowledgement of our imperfection conduces much to our perfection: and the same Father commenting upon that of [Page 6] the Apostle, as many as are perfect, thus illustrateth it, qu [...]t qu [...] perfecte currimus, hoc sapimus, quod nondum perfecti simus, sed illia perficiemur quò perfectè currimus, as many of us as run perfectly the race of piety, are sensible of this, that as yet we are not per­fect, but shall then be perfected, when we come to the place to which we run.

2. A zealous progresse to, and endeavour after this perfection: So Aquinas expounding that exhortation of Saint Paul, be you perfect, renders it tendatis ad perfectum, Aquinas in 2 Cor. 13. 11. tend to, and strive after perfection: [...] Bernard. Indesinens proficiendi studium, & jugis conatus ad per­fectionem, perfectio reputatur, a continued desire of increase, and daily endeavour after perfection, is accounted as our perfection: God herein dealing with us as an indulgent Father with the child that drawes the arrow as far as he can to reach the mark, esteeming it as if he had drawn the arrow to the head, and hit the marke: in this sense it is, that as God doth repute the Saints, so the Saints have reckoned themselves amongst the number of the perfect. Bernard. Magnum illud electionis vas perfectum abnuit, pr [...] ­fectum satetur, saith Saint Bernard concerning Paul, that chosen vessell, a [...]counted his perfection to be his profection, pressing to­wards the marke, for the price of the high calling of God in Christ Jesus. Phil 3. 14. Indeed the Papists supercilliously assert a possibility of perfection to every Christian in an exact observance of the whole Morall Law; nay, to some, as their Monasticall Votaries, a possi­bility of that perfection, which according to their tearmes is not onely precepti, but consilii, a fulfilling of precepts, but councells, whereby they performe workes of supererogation, and so con­tribute to others, as well as their own salvation; nor doe we want those among our selves, who fondly dream of an unspotted purity, and perfection, attainable in this life, but to these I may fitly apply those words of Saint James, Ye rejoyce in your boastings, all such rejoycing is evill; James 4. 16. these vaunting brags are an Argument not of strength of grace, but height of pride: Oh let us never ac­count our selves to have attained sufficiency, but still endeavour to be proficients, ever remembring that it is with our graces, as with numbers, no numbers so full, but still more may be added; no measure of grace so great, but its capable of further measure. But then,

[Page 7]2. If we speak of a perfection in the former sense, to wit, of parts: So it is true of every Saint, he may, nay he must be perfect, though not as touching exact performace continually, yet as touching constant resolution habitually; though not throughout sanctified, yet sanctified throughout in spirit, soul, and body; 1 Thes. 5. 23. and in this construction the later word is a fit explication of the former, perfect being no more but upright; thus Hezekiah in that Prayer upon his sick bed joynes these 2 together, in truth, & with a perfect heart, Isay 38. 1. 3. thereby intimating that perfection which he had attained, was not in regard of degrees, but truth of grace, accounting his heart perfect because upright: Upon this ground it is, that Asa, David, and others, are said to have their hearts perfect, 1 Kings 15. 14 notwith­standing their lives were in some particulars scandalous, divine mercy passing by their defects, and accepting the uprightnesse of their intention, instead of perfectnesse in action. Christus non lo­quitur de infirm­itatibus sanctorii communibus, sed accusat singula­rem Episcopi hypocrisin. Opera igitur plena non absolute per­fecta, sed siv [...]ra negat in illo se in v [...]sse, Par. in loc. That charge against the Church of Sardis is very observable to this purpose, I have not found thy works perfect before God, which were it to be un­derstood of exactnesse, according to the rigour of the Law, might be an accusation against any, even the purest Church to whom Christ wrot, and therefore is to be constru'd a want of sincerity, which is perfection according to the tenour of the Gospell: Yea, which is further considerable, this makes our workes perfect before God, Rev. 3. 2. because so accompted in his esteeme, it being up­rightnesse that fills up both our Graces and duties. Hence it is that in some places of Scripture, the word which is here read perfect, is rendred upright; so in that counsell of God to Abra­ham, Walk before me, and be upright. Gen. 17. 1. And that assertion of the Wise man, He that walketh uprightly, walketh surely. Prov. 11. 18. Musc. And of this Text it selfe I finde one translation reading it Integrum, ano­ther Simplicem: Foelix. simplex in uno­quoque genere est perfectum. whereof the one is opposed to rottennesse, the other to double-mindednesse. So that the perfection which the Text requires is a freedome, not from all sinne, but from hypo­crisie: the perfect is no more then the sound, or single hearted man; and so the same, with upright, which is the

Prior abstinen­tiam damni, po­sterior collatio­nem boni de­notat, Hug. Second tearm to be considered. I am not ignorant that some Interpreters reading the first word, Innocentem, and this latter, Re­ctum understand both in reference unto men; expounding him to be innocent, who doth no injury, and him upright that observes [Page 8] equity among men. Others referre the first word to God, the latter to Man; restraining the sense of this word upright, to the integrity of our dealings with those, among whom we converse: Nulli [...] pre­ximo agendo. Lvr. Resp [...] inno­ [...] Deum, aquit [...] proxi­mus, Hug. And thus 'tis an undoubted truth, The good Man is both perfect towards God, and upright towards Men; giving as God, his right, so Man his due. Piety is ever a friend to Equity, and Religion to Justice; the whole Law is copulative, and obedience conjunctive. 'Tis observable, that Saint James defining, or rather describing, pure and undefiled Religion before God; makes mention of those duties of visiting the Widow, and the Fatherlesse, James 1. 25. which belong unto the second Table: Indeed, he cannot be a right worshipper of God, who is not upright, and charitable in his conversation towards men.

But I rather conceive, both the tearms are of equall extent, the latter being added exegetically for the unfolding of the former: tis a word both extensive, & exclusive; exclusive of the hypocrite, extensive to the weak; tis a bar to keep out the one, and a key to let in the other: none are on the one side more ready to boast of perfection than Hypocrites, that generation being commonly pure in their owne eyes; But, indeed, they are so much the more imperfect, because, notwithstanding their pretences to singular purity, they are full of odious hypocrisie. On the other side, weak Saints being conscious of their own defects, are apt to ex­clude themselves from the number of the perfect: and therefore, that they might not be too much discouraged, the Psalmist joynes to this harsh terme, perfect, the milde phrase of upright; that we might know by the one, what he meanes by the other, and when the sense of our infirmities forbids us, the sight of our integrity may encourage us to account our selves perfect because upright.

It will be needfull then a little to enquire, who is this upright man. The Originall Verbe from whence the word in the Text comes, signifies in Kal, rectum esse; in Pihel, complanare: and the Noune notes such a man, whose heart is right, and wayes are plaine: particularly there are two things which make up the frame of an upright spirit; to wit, measuring all our actions by a right rule, and levelling them at a right end.

First, the upright man squares all his actions by a right rule; [Page 9] carnall Reason cannot by as him, corrupt practice cannot sway him, but Gods sacred Word directs him: Hence it is, that his respect is universall to all Divine Precepts, avoyding all Evil, per­forming all Good, without exception. This was the Character of Josiah, of whom its said, He turned to the Lord with all his heart, with all his soul, & with all his might, according to all contained in the Law of Moses: 2 King. 2. 23, 25. Indeed, the upright Man with David, esteemes Gods precepts concerning all things to be right, Psal. 119. 128. and therefore is care­full to observe them. Hence it is, that he's the same Man at all times, in all places: what the Phylosopher Arist. sayes of a good Man is true of him, he is [...], like a Cube, or square, or like a Die, that falls alike every way, because at all times, and in all societies, he acts by one and the same Rule; 'Tis a good saying of one that pretends to be Saint Cyprian, Ea non est religio, sed dis­simulatio, qua per omnia non constat sibi; Auct. de du­plici Martyrio. that is not Piety, but Hy­pocrisie, which is not in all things like it selfe, since the upright Man measures every action by the straight line of Divine Pre­script. And

2. He levells all his actions to a right end; where integrity is in the heart, Gods Word is in the Hand, and his Glory in the Eye, as Zeal is the intention and fervour of every Grace, so sin­cerity is the intention and bent of the heart in every duty; the load-stone of an upright soul is not self-interest, but Gods ho­nour; he casts no squint-eye at by-respects, but lookes directly forward at his Creatours Glory; it was the blemish which Sa­tan thought to cast upon Job, that his obedience was mercenary; and therefore, he saith, Doth Job fear God for nought? Job 1. 9. but it plainly appeared, that, though Gods Blessings were incourage­ments to, yet not the principall end of his Service, and there­fore God gives him the Character of an upright Man. It is obser­vable in that counsell God gives to Abraham, these two are joyned together, Walk before me, and be upright: Since the up­right man ever walkes before God, and that not 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 [Page 10] the natures he observed in them: Thus those whom he found Politicians and dissemblers, he compared to the letters [...] and [...], which are full of crooked turnings; those whom he observed to be plaine-hearted and upright, to the letter [...], which is carryed right upwards. So indeed is the sincere Saint in all his actions, fixing his eye upon the glory of God; and the man who is thus qualified, is he to whom this tearme of upright may fitly be ap­plyed.

To wind up this first Branch in a briefe Application.

It is a note not unworthy our observation, that the Psalmist in the following verse makes mention of the wicked in the plurall number; [...] 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 qu [...], I seek for a Man: meaning one that might deserve the name of a man. And we finde that it was Gods command to the Prophet, that he should Run to and fro through the streets of Jerusalem, and seeke in the broad places thereof, to finde a man that executed judgement. Jer. 5. 1. Should we take the same course to finde the perfect and upright man in the Text, how long should we be in seeking? Pretenders to perfection, Pro­fessors of Sanctity, this Age swarmes with, but few Practicers. Facings of Religion were never more in fashion, but the Linings of Piety never more out of request. That Subtile malu [...] secr [...] virus latens venenum, as Chrysologus fitly termeth it, lurking snake, subtile evill, and secret poyson of hypocrisie hath stung, surpri­zed, and infected the most among us.

Of old, a third part of the Inhabitants of Britains were called Pieti, in a Morall sense it is a word may well fit the greatest of this generation, since what our Saviour said of the Pharisees, is true of most among us, They are like to whited Sepulchres, which indeed appeare beautifull outward, but are within full of dead mens bones, and of all uncleannesse. Mat. 23. 27. How justly might I here expatiate in a bitter complaint of the raigning hypocrisie in this age; but [Page 11] 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 [...] 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. [...]. Sept Custodi innocen­tiam & vide a­quitatem. Vulg. Oh let us keep Innocencie, and look to Equitie; embrace Perfection, and follow Uprightnesse. It is good counsell Saint Cyprian giveth to this purpose, Let us consider the titles Christ giveth his people, and by them learne our duty. Oves nominat, & innocentia Christiana ovibus aquatur; agnos vo­cat, & agnorum naturam simplicem simplicitas mentis innitetur: He calls us Sheep, oh let us resemble them in Innocencie; he styles us Lambes, oh let us be like them in simplicity. Indeed no man more amiable in Gods eye then the upright. David knew this well, which made him say, Behold thou desirest truth in the in­ward parts. Psal. 51. 6. It is fitly to be noted, that the word Jesurun, which is given to Israel, and is derived from [...] upright in the Text, is rendred by the LXXII. [...], which signifieth beloved: and the Verbe [...] signifieth both rectus fuit, and placuit, especi­ally when in construction with [...] according to the Latine phrase, rectum esse in oculis, it is as much as placere, all intimating, how acceptable sincerity is in Gods sight. Levit. 32. 15. 33. 26. 1 Reg 7. 12.

Nor is it more pleasing unto God, then profitable unto us: this is it which enlivens our graces, inlargeth our comfort, and obtaines a reward. Nihil simplice corde foelicius, Greg. none more happy then the upright soule. Keep Innocencie, and it shall keep thee. Preserve Integrity, and it shall preserve thee. So true is that of Solomon, He that walketh uprightly, walketh surely, Prov. 10. 9. Security is ever the attendant of sincerity. There is no such way to stand firmly, as to walk uprightly. In a word, let Uprightnesse be thy path, and then Gods Spirit shall be thy guide, his Angels thy guard, his Word thy light, and Peace thy end, which leads me to the

2. Branch of the first Generall, namely, the felicity of a good mans condition, for the end of that man is peace.

[Page 12]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 [...] 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, Prov. 13. 10. whereas sincerity is ever attended with humility, which is the nurse of peace. Nothing more usuall with Hypocrites, then under pretence of advancing holiness, to foment divisions; but the upright man endeavours to build Gods Temple without the noyse of axes or hammers. So fitly doth this expression agree to him, he is a peace­able man. Illud pro certo habemus esse reliquies homini pacifico hominem integrum qui cum omnibus pacifice versatur reliquias & po­steritatem & successionem ge­neris hab [...]rii. Agell. in loc.

Dabit Deus homini pacifico, ut relinquat sili­os post [...]. Lor. in loc. To this man of peace, sunt reliquia, saith the Vulgar, there are the remainder: that is, say some, of a prosperous posterity, a blessing which God is often pleased to confer upon his Saints. And in this construction we find the Hebrew word sometimes rendred, so Psal. 109. 13. [...] 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 [Page 13] about his Table, they are the heritage of the Lord, and that re­ward which he sometimes gives to the upright. This is that bles­sednesse which David promises to the man that feares the Lord, His seed shall be mighty, and his generation blessed. Psal. 112. 2. Some men count Children, Bils of Charges; but God puts them on the accompts of mercies. 'Twas a pretty answer that Cornelia gave a noble La­dy, who lodging in her house, shewed her all her jewels, with a desire to see her riches; She bringing forth her Children which were newly come from Schoole, said, Hi unicè mihi sunt thesauri, These are my onely treasure. Such indeed are Children, no small riches, where God sends them; which made the Comoedian to say, [...], a numerous progenie, contributes much to temporall felicity. And this is promised to the upright and peaceable man, as his remainder.

Reliquit justus post mortem suā memoriam ju­stitiae suae bo [...]am, & Deus fibi reliquit pra­mi atcrna. Aug. Others conceive this remainder to be understood of a good name, which the just and peaceable man leaves behind him. It was a true saying of him in Plautus, Si bonam famam servasse sat, dives ero, To obtaine and preserve a good name, is riches enough. Yea Solomon compares it with, and extols it above a precious oint­ment. Eceles. 7. 1. This is that blessing which usually attends upon the good. So true is that of the Poet, ‘ Et memorem famam qui bene gessit habet. Ovid.’ Which if you please you may English by that of the Psalmist, The righteous shall be in everlasting remembrance. Psal. 112. 6.

When Socrates was asked, How a man might get and keep a good report? He returned this answer, Si talis esse studeas, qualis haberi velis, by endeavouring to be indeed, what he would be ac­counted. Such is the practice of an upright man, and as none lesse lookt at, so none is more blest with a good repute among men then he: That of Solomon being ever verified in experience, The memory of the just is blessed. Prov. 10. 7.

Reservat reli­quies paradis [...] gaudium ater­num. Hug. Praemia aterna Deus justis reli­quit. Lor. Finally, some understand this remainder to be of a glorious re­ward which all just & peaceable men shall be partakers of, a con­struction that may well fit the Originall, which sometimes is put for a reward: So Pro. 23. 18. it is most aptly read, Surely there is a reward, and thine expectation shall not be cut off. Never any man kindled a fire in vaine on Gods Altar. So true is that of the Wise man, He that sowes righteousnesse shall have a sure reward, Prov. 11. 18.

[Page 14] Dionisius causing Musitians to play before him, promised them a great reward; having plaid a long time, they expected their Pay: but he told them, they were paid already, since, as they had pleased him with Musick, so he them with hopes of reward. But, God deales not so with his Servants, he feeds them not with vain hopes, but sure accomplishment of his gracious promises. There remaineth a rest to the people of God, saith the Apostle, Heb. 4. 9 And Reliquiae sunt, saith the Vulgar here, there is a remainder of blissefull recompence to the peaceable Man. To end this there­fore, Quarite pacem ut inveniatis pra [...]ium, let Peace be our work, that Glory may be our wages; ever remembring, that while the rough Esaus of the time hunt after Venison, it is the smooth­plain-hearted, and quiet Jacob, that carries away the Blessing.

But to handle the words according to our Translation, as be­ing most consonant to the Sense, and sutable to the Originall, The end of that man is peace. A clause wherein each word is Em­phaticall, and deserves a serious View.

The end, indeed the beginning, and middle of the upright mans dayes are full of trouble, but his end is rest: The life of a Saint is a continued warfare, with Satans temptations, his own Corrup­tions, & the worlds persecutions, but at his death he shall enter into peace: For the present, none under worse slavery then the Good, but at the last there shall be a year of Jubilee: We are here in this world as upon a Sea, continually subject to stormy Winds, and rouling Waves; but when we come to the Haven, there shall be a serene Calme. It is not unworthy our observation, that the Hebrews use this word in the Text, to signifie both a reward, and an end; thereby intimating to us, that the reward is not gi­ven till the end; when the evening was come, then the labourers received their Wages; and at the end of our lives, shall be the collation of our Recompence.

Of that Man, to wit exclusive of him, and none but him, Fine discernuntur reprobi ab electis; Moll. it is the end makes the difference between the wicked and the good: Indeed, Solomon affirmeth, That there is one event to the Righteous, and to the Wicked, to the Cleane, and to the uncleane; to him that Sacrificeth, and to him that Sacrificeth not; Eccles. 9. 2. but that respects the matter, not the manner of their end, both end by death, but not alike; and though the one [Page 15] as well as the other, must die, yet the one doth not die as well as the other: Indeed, to the Bad, Primum optimum, to the Good, Ʋltimum; the Wicked mans Wine is best at first, the Good mans at last: the Devill deals by the one as Jaell by Sisera, Judg. 4. 2. speaks them fair at first, til he hath lulled them asleep in security, and then he involveth them in misery. But God doth by us, as the Hebrew was to doe by the Captive Woman which he Marryed: at first he appointeth us a time of mourning, but afterwards he vouch­safeth us the fruition of himself in Glory. Deut. 21. 13. The freshest rivers of carnall Pleasure shall end in a salt Sea of dispairing Tears; where­as the wettest Seed-time of a pious Life, shall end in the sun-shiny harvest of a peacefull Death. In a word, the Transgressour, how pleasant soever his beginnings be, his last shall be dolorous; but the upright, how troublesome soever his Life be, his death shall be joyous, for the end of that man

Is peace: This word Peace, you may please to look upon in a double acception,

1. More specially for the particular blessing of peace, which ever accompanies the upright Mans end: Indeed, both Victory and Peace wait upon the just Man at last. What Cyrus said of Abradatus, when he saw him lie dead in the Field, that his end was Honourable, [...], Xenoph. because he dyed a Conqueror, is true of the Christians end, who dyeth a Victor over all the powers of Darknesse, Sinne and Satan, Hell and Death, being all subdued under him, and as his end is Victory, so Peace. The Verb [...], from whence the Noun [...], in the Text comes, signi­fies in Pi [...]el, both perficere and retribuere, the perfect Man shall be recompenced. In Kal, both perfici, and pacem habere, qui per­fectus fuit, pacificus erit, the perfect Mans recompence shall be Peace. Peace with God, who is reconciled to him in the Bloud of the Lamb; Peace with men, no out-cries of the oppressed upon him; Peace with himself, no perturbations within him, indeed, this peace of Conscience he enjoyes in Life, but especially at his Death. Oh what serenity and calmnesse, tran­quility and content, possesses the dying Saint; when being come to his Haven, the musick of a well-tuned Conscience welcomes him to the Shore: then it is that he becomes [...] Chrysost. a teacher of tranquillity to all that behold him; then it is that be­ing [Page 16] come to the last act of his life, [...], Dyonis. he is filled with sacred exultation in a sense of his reconciliation with God: What Saint Bernard saw in holy Gerrard, is frequently observable in upright Men, Bern. Actitus sum ego ad id miraculi, videre exultantem in morte hominem, & insultantem morti: I beheld him, saith he, exulting in Death, and insulting over Death. Thus do good Men die triumphing in their Victory, and rejoycing in their Peace. So that what Gregory Nazianzen saith, concerning his Sister Gorgonias death, may be applyed to every perfect man when he Dieth: it is [...], his Dying day is his Holy-day, and his Funerall his Festivall. In a Word, what Simeon desired of God, and God promised to Abraham is performed to every upright man, he departs hence, and goes to his Fathers in peace, For the end of that man is peace. Luk. 2 29. Gen. 15. 15.

Pacis vocabulū apud Hebraos [...]ssime patet. Drus. Moll. in loc. 2. The word rendred Peace in the Text, is sometimes taken more generally for prosperity, safety, and all good things; in the extent of its signification it notes perfection, to which is re­quired a confluence of all good, and in this latitude we may take it here. So one paraphrases upon the Text, Tandem post varias calamitates eripitur ut sit beatus & felix, his end is peace: That is, at length he is delivered from afflictions, and invested in an estate of Blisse and Glory. Such indeed is the upright mans con­dition in the end, when he shall arrive at that place, Ʋbi nul­lum deerit bonum, nullum aderit malum, where there shall be an absence of all evill, and a concurrence of all good, where that shall be verified which is promised, Rev. 21. 4. God shall wipe all teares from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more paine: for the former things are past away. In a word, where there shall be, Vita aterna, bea­titudo perfecta, summa voluptas, as Saint Bernard sweetly; fulnesse of Joy, perfection of Blisse, and eternity of Life: Ʋbi juventus nunquam senescit, decor nunquam pallescit; Amor nurquam tepe­scit, salus nunquam marcessit, gaudium nunquam decrescit, & vita terminum nescit, as Saint Austin elegantly, Where there is Youth ever flourishing, Beauty never fading; Love ever constant, Safety never wanting; Joy alwayes exceeding, and Life never ending. 'Twas a Custome among the Athenians at their Marriages, that a Youth of known Ingenuity, carrying a Van full of Corne and [Page 17] Akehornes, should solemnly pronounce these words among the People, [...] I have escaped bad, and found better. How joyfully shall the Saints in that last day, when they shall be called to the Marriage Supper of the Lamb, Rev. 19. 9. take up the like acclamation, we are passed through all our troubles, and have found durable joyes; we have escaped out of an Egypt of bondage through a Wildernesse of sorrowes, unto a Canaan of blisse. Nautae dulcia patriis oscula littoribus figunt, liberatos se peri­culis, absolutos erroribus gratulantes: Ambros. The Marriner that hath been preserved from many violent Stormes, and outragious Tempests, does not with more full contentment kisse his native Shore, then the upright Man after various sorrowes here indured, enters into the joy of his Lord. So true is this of the Psalmist in the largest sense, The end of that man is peace.

To end this in a profitable use to our selves:

1. Si vis in pace mori [...]sis servus Dei; Bern. as we desire to have Peace in the end, let Piety be our Race. 'Twas Marcus Aurelius his dy­ing Counsel to his Son Commodus, That if he would live quietly, he should live justly. Let me a little alter it, if you would die peaceably, live uprightly. The Pythagoreans did promise a good hope to them in the end, who studyed Philosophy: We have a su­rer word of promise, that peace shall be at last to them that study Perfection. Socrates was wont to say, that [...], 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, [...], a truly serene death is asserted by the Stoicks to be the onely portion, [...] 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! Mat. 7. 16. saith our blessed Saviour. Its in vaine to expect the Grapes of Peace, and Figs of Comfort upon the Thornes and Thistles of Wickednesse: We never read of one that lived well, and dyed ill, and but of one who lived ill, and died well. What madnesse were it for a man that soweth his Field with Cockle, and Tares, to look for good Corne at the Harvest? No lesse desperate is their folly, who think to reap Peace and Glory from the seeds of [Page 18] Sinne and Hypocrisie. Be not deceived, God is not mocked: for whatsover a man soweth, that shall he also reap. Gal. 6. 7. It is the [...] ­tion of God himselfe, There is no peace to the Wicked. Isay 48. 22. True it is, for the present, they have a senslesse stupidity, but tranquillitas ista tempestas, their sleepy Consciences shall at last awake, and bite: and though not alwayes sensibly, yet certainly, not in their owne apprehension, yet in Gods determination the end of the wicked is destruction: As therefore wee desire our end may be everlasting life, let us now bring forth fruit unto holi­nesse. Rom 6. 22.

2. Let the upright learn, with patience, to waite for their peacefull end: working Righteousnesse, is called in Scripture a Sowing, Prov. 11. 18. among others no doubt for this reason, that as there is a space between the Seed-time, and the Harvest, during which the Husband-man waits, so is there between the work, and the reward. The Prophet tells us, he that beleeves makes not haste. Isay 28. 16. Faith is sure of the thing, and therefore is content to stay the time; for the most part, our expectations are too short breath'd, and as we post-date our duties, so we ante-date our mercies: We doe in this case as the unjust Steward, who, when an hundred should have been set down, caus'd the debtour to take his bill and write fifty. Luke 16. 6. When mercy is to be vouchsafed an hundred dayes hence, we take our Bill, and write down Fifty. Oh let us take heed of limiting the Holy one of Israel; that must be patiently expected, which is not presently to be conferr'd: the time of be­stowing this peace is at the end, doe thou hold out waiting un­till the end. Ne deeris Deo in fide, & non deerit tibi in opere, be not thou a wanting to God in expectance, and he will not be wanting to thee in performance. In the mean time, let the up­right man learn to run with patience, the race that is set before him. Heb. 12. 1. to bear quietly the afflictions that are laid upon him, Fortiter ma­lum qui patitur, post potitur bonum, Plaut. Asin. he that endures evill chearfully shall at last enjoy good certainly, the end wil make amends for all. Oh let the sweetness of the recompence mitigate the bitterness of our sufferings; the cloudiest Morning may have a red Evening a pleasant Spring follow a sharp Winter, the most blustring Storme end in a quiet Calme, and the sadest trouble of the Just, not onely may, but shall be swallowed up at last in fullest joyes. What the [Page 19] Poet spake concerning the Fabrication of the World, and truly, not much unlike Moses description of the Creation. ‘ [...] Hes.’

The Skie, and the Day sprang from the Night, may here fitly be applyed to the upright, there ariseth the light of Comfort, Psal. 112. 4. some­times in, alwayes after, nay, out of the darknesse of his sorrow. It was a pretty device of one Giacope Sanzaro an Italian, who having been long in Love, and much crost, fill'd a pot full of little Black Stones, and one White, saying, There will come one White day, (meaning that of Marriage) which will make amends for all my Black dayes. Let the perfect Man comfort himself in this assu­rance, that though the Kalendar of his Life, may be full of mi­serable dayes; yet the day of his death shall be full of Joy, and the end of his Life, a beginning of that blisse which shall ne­ver end.

In fine, that councell which Solon gave to Croesus in the midst of his Glory, let me give to the godly Man in the midst of his sorrowes, Respire finem, Observe the end. Indeed this is that which may both darken the lustre of wicked mens Prosperity, and qualifie the sharpnesse of good mens Afflictions. And as it con­cernes the perfect Man to consider his own end, so doth it be­hoove us all to regard the perfect Mans end: And so I am fallen upon the

2. Generall of the Text, which is the fit prescription of a duty to be performed in reference to this perfect, and upright per­son, in those words, Marke, and Behold.

In the two Verses immediately preceding, David records his owne experience of the Wicked, and from thence incourageth us to observe our own experiences of the Good: Thereby inti­mating unto us, that as the way of the Just, and the Unjust, is directly opposite, so their end shall be manifestly contrary. And withall, that what he saw in his time, might be ob­served, and should be made good in the experience of all times, God is the same yesterday, to day, and for ever. Quod ego obser­vavi longa expe­rientia, idem, tu quoque videbis, si diligenter at­tenderis. Mol. in loc. Heb. 13. 8. The same, not 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 [Page 20] 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; 'tis like the frequent knocking at the Doore, that it may be sooner opened, the renewed strokes upon the Naile which drive it in the faster. Thus the Prophet Zephany perswading to that needfull part of Repentance, which consists in self-examination, not onely pro­pounds, but repeats it, Gather your selves together yea, gather your selves together. Zephan. 2. 1. And the Psalmist here seeing a necessity of this duty, to prevent those dangerous mis-constructions, which o­therwise carnall Reason might be apt to make of Gods procee­dings; not only sets it before us, but presseth it upon us in this double expression, Marke, and Behold.

But this is not all the reason that may be given of this Gemi­nation, we may very well apply a double Object to this double expression of the Act, and both out of the Text, to wit, the upright Man, and his end; what he does, and how he fares; mark his way, behold his end; mark his action, behold his retribution: both call for our consideration.

First, marke the upright man himselfe in the course of his life, indeed his intentions are onely known to God, but his acti­ons are visible unto men: true Grace, where ever it is, may be seen, felt, heard, and understood, 'twas our Saviours precept to his Disciples, that their light should so shine before men, as they might see their good workes: Mat 5. 16. And surely, if good Men must doe their workes so as to be seen, we must see their good workes when they are done: And in this respect we must take notice of the upright man for a double end:

[Page 21]First, Ʋt honoremus, let us mark him, that we may honour him, and those Graces of God which are manifest in him: indeed the world lookes on the Saint with a scornfull eye, because with a Carnall; they say of him, what those Jewes did of Christ, He hath no forme or comlienesse: and when we see him, there is no beauty that we should desire him. Isay 53. 2. Let us view him with a Spirituall aspect, and we shall finde that worth which deservedly calls for our e­steem: indeed the upright, as David well calls them, are the ex­cellent ones of the Earth: Psal. 89. 3. though men cast them out as Drosse, yet they are the finest Gold; though men trample them under foot as Pebles, yet are they pretious Pearles: They are so in Gods ac­count, let them be so in our esteeme.

Secondly, Ʋt imitemur, let's mark the upright man so as to imitate him, eye his steps, so as to tread in them: 'Tis Gods goodnesse to afford, and should be our wisdome to make use of the Godly, Tanquam statuas Mercuriales, as Travellours doe of those Statues which are set to point forth the way unto them. Saint Paul calls the Saints of the Old Testament, a cloud of wit­nesses; Heb. 12. 1. alluding, no doubt, to that pillar of a cloud which went be­fore the Israelites in the Wildernesse to lead them the way. Exod. 13. 21. So should our eye be fixt on those Saints that are gone before us, or that live amongst us, as a cloud for our direction in the way to heaven. 'Twas S. Pauls request to the Corinthians, Be ye followers of me; 1 Cor. 4. 16. we must be so of every upright man, and to that end marke him.

Secondly, Behold the upright man in the close of his death, and this is that I conceive the Psalmist chiefly aimes at: So Tremellius his reading plainly manifests, Observa integrum, & aspire rectum, finem illius esse pacem: Observe the perfest, and behold the upright, that the end of this man is peace. He calls for, not a transient view, but a permanent aspect; as an Archer having shot an Arrow, takes not off his Eye untill he sees it fall, so must we with a fixed eye behold the upright, til we see what becomes of him. This was that the Apostle James wills those to whom he wrote, to doe in reference to Job; both to look upon him in that way of patience wherein he trod, You have heard of the patience of Job: James 5. 11. and with­all in that end which happened to him, And have seen the end of the Lord. Indeed, this is that duty which concernes us in refe­rence [Page 22] both to the good and bad, to look upon them not in their present, but future state. This world is as a stage, whereon both the Ʋpright, and the Hypocrite; the Perfect, and the Wicked, are Actors and that which in both of these we ought chiefly to be Spectatours of, is their Exit: not so much how they come on, as how they go off: in regard of the Wicked this was it which Moses wish'd the Israelites to fasten their eyes upon, and there­fore, when Corah, Dathan, and Abiram, had rebelliously con­spired against him and Aaron; he calls the people to a considera­tion of their end, If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me. Num. 16. 29. And in regard of the Good, 'tis that which here Da­vid would have us chiefly to take notice of, his end is peace; not is it without good reason, since by this meanes we shall best rectifie our judgements, and avoid false censures: Noli pracipitare jadictum nec ferre sententiam ex proximo in­tuitu. Mol. in locum. So that these two words, Marke and Behold, are, as it were, a bridle to keep us in from running head-long into rash judgings, when we see the upright encompassed with afflictions; and thus we must behold the upright mans end, to restraine us from passing wrong Sen­tence both upon God, and the Good; upon God, as if he were unjust: upon the Good, as if they were the most miserable.

First, we must behold his end, in regard of God, Ne iniqu [...] p [...]tetur Deus, dum favet impiis, & justos affligit. Glos. Aug. Lest otherwise we account God unequall in his dispensations; as indeed, who would not think it strange, to see the Godly corrected, whilst the Wicked are spared; those cast down with Sorrow, whilst these are lifted up with Prosperity: But the Glorious end of the Saints ca­lamitous life abundantly cleares Divine Justice, and stops the mouth of Blasphemy; though now God afflict the Righteous, and the Wicked, yea, many times the Righteous, and not the Wicked, yet in the end he will put a difference between the Righteous and the Wicked, whereby the Glory of his equity shall evidently appeear, and therefore Behold the upright.

Secondly, in regard of the Good, lest we condemne him as miserable in those afflictions he undergoes: What Saint Paul sayes in another case concerning the Saints, If in this life onely we have hope in Christ, we are of all men most miserable: 1 Cor. 15. 19. may with a little variation be used in this, if we judge of good men accor­ding [Page 23] to their condition in this Life, we shall account them of all men most wretched; but let us stay our censure till the last, trace the Saint to his journies end, and then we shall freely confesse, that none are more blessed then the Ʋpright, or happier then the Perfect.

To shut up this in a word of usefull Application.

'Tis the generall assertion of Solomon, The wise mans eyes are in his head, but the fool walketh in darknesse. Eccles 2. 14. Let us in this parti­cular shew our selves wise Men, by having our eyes in our head, to marke, and behold the upright mans end. Let not the beames of the ungodlies prosperity dazle us, but rather wait a while til their dis­mall end, when we shall see their Sun set in a Cloud, their Candle go out in a Snuffe, and their hope sink into Despaire. Let not the Clouds of Misery, which, for the present, hang over the upright, darken our eyes; but stay till the comfortable end, when he shall break forth a [...] the Sun in his splendour, and shine as the Stars in Glory. 'Twas Moses his advice to the Israelites in their greatest strait, that they should stand still, and see the salvation of the Lord. Exod. 14. 13. Indeed, those two are well put together, stand still, and see, whilst a man moves swiftly, his eyes dazle, but when he stands still he sees clearly. Let us doe so, patiently expect, and diligently observe, that Salvation which God in the end will work for his Servants. That counsell which Christ gave to the Church of Laodicea, Apoc. 3. 7. let me give to you, in reference to this duty, Annoynt your eyes with the eye-salve of the Spirit, that you may rightly discerne, and wisely judge of Gods pro­ceedings. Look backward by the eye of experience, and see how God hath dealt with upright persons in the end; & then look for­ward by the eye of Faith, and conclude what God will vouch­safe to his people at the last. This done, I doubt not but you will both acknowledge Gods Justice, and admire his wisdome; you will follow the good Mans steps, and desire his end. In a word, you will preferre afflicted Godlinesse, before pleasurable Wick­ednesse; persecuted Religion, before prosperous Rebellion; and despised Piety, before advanced iniquity. Finally with Moses, you will esteeme the afflictions of Gods people, sweeter comforts then all the pleasures of Sinne. The reproaches of Christ greater riches then all the treasures of Aegypt, Heb. 11. 25. 26. having a respect to the recom­pence [Page 24] of the reward, that blissefull peace which in the end shall be conferred on all them who walk before God in Truth, and with a perfect heart, according to this of the Psalmist in the Text, Mark the perfect man, and behold the upright, for the end of that man is peace.

I have done with my Text, but I must not end here. Behold, another Text lies before us fit to be read, and perused by us. Here­dotus maketh mention of a custome among the Aethiopians, to set the dead Bodies of their Friends in glazed Sepulchres, that their proportions might be obvious to the passengers; how needlesse so­ever that custome was, 'tis doubtlesse no more then just, that the pious lineaments of their mindes who die in the Lord, should be presented to the living in the mirrour of Art. Indeed commen­dation after Death, is the tribute of a Religious life: Good works are Jewels, not to be lockt up in a Cabinet, but to be set forth to publique view. If Christ would have Maries name re­membred in the Gospell unto the Worlds end for one box of oynt­ment poured on his Head; we cannot imagine that he would have the many pious and charitable deeds of his servants to be buried in Oblivion. Consult the Scriptures, and you shall scarce finde any godly Man laid in his Grave without an Epitaph of Honour. View the Fathers, & you shall observe it their practice to honor the death of the Good, by giving them their deserved prai­ses: So did Ambrose to Theodosius, Nazianzen to Athanasius, Hie­rome to Nepotian; and Bernard to Malachias, and Gerard. The truth is, in reciting the vertuous acts of Dead persons, we doe not so much advantage them, as benefit our selves. What doe they need glory on Earth, who are glorified in Heaven? Nostrâ interest non ipsorum, Bern. its our interest, not theirs, since by their ex­amples we are provoked to good workes: Nay, let me tell you, in rehearsing their Graces, we doe not so much honour Them, as glorifie God. 'Twas the Greek Fathers Apology for himselfe, [...], Greg. Naz. in praising vertue, I extoll the God, who is the donor of it.

It cannot then (at least justly) offend any religious Ear, if I shall endeavour to delineate the singular worth of this illustrious Knight, whose Funeralls we now solemnize. And here it fares with me, as with a man in a Garden, full of choice Flowers, that [Page 25] knowes not where to pick: abundance of matter, making me almost barren of expression. As for a compleat Enumeration of his Virtues, 'tis a work which neither my scant Abilities can per­forme, nor will the scantling of time permit. It cannot be ex­pected, that a good Life, which hath been weaving a piece of Graces for threescore yeares, and upward, can be spread before you in a few minutes. Besides, the History of his Life, and Nar­ration of his Worth, calls for a Livie rather then a Florus; a Demosthenes, rather then a Phocion to undertake it. I want time to draw his Picture to the length, and skill to doe it to the Life: yet, Ex pede Herculem, spare me but your patience a while, and I shall (though rudely) draw some few lineaments, by which you may guesse at the rest.

Let it not then be accounted flattery, if I take up the first part of the Text, and apply it in particular to him: Mark this Per­fect, and behold this upright Man. Mark him in his Life, how Exemplary? Behold him in his Death, how Happy?

Not to expatiate in the Characters of his Life, I shall limit my discourse, by a double consideration: Mark him as a Magistrate, Behold him as a Man; Mark him as a publique Governour, Behold him as a private Christian; and in both (setting aside Humane Frailties.) you shall finde him well worthy these Characters in the Text, Perfect, and Ʋpright.

1. To make up a perfect and upright Magistrate, two things are especially requisite: Wisdom in discerning, Impartiallity in Judg­ing: both of which were eminent in this Worthy, whom God indued with a perspicacious eye, to discerne between things that differ; and a resolute heart to doe justly, without any respect to persons. He was farre from Casars temper, who said, Melior causa Cassii; sed denegare Bruto, nihil possum: Cassius his cause is better, but I cannot deny my Friend Brutus. Private respects could not sway him in publique Censures; he put off all relations to a Friend, when he put on the Robes of a Magistrate; he was neither backward to encourage Virtue, nor yet to punish Vice, and though otherwise, of a tender, and melting disposition, yet in matters of Judicature he was wont to say, A foolish pitty, is Cruelty. In summe, the integrity of his Spirit, in administration of Justice was so evident, that I doubt not, but many in this [Page 26] Congregation who sat with him in publick Courts can abundantly attest it: It pleased this City to put him upon severall places of great Trust and Honour; & not many years since, he was thought worthy to be invested with the highest Office of Dignity and Au­thority; in which he behaved himself so Faithfully, Couragiously, & Discreetly, that I may justly say, His place did not so much honor him, as he his Place. A true Patriot indeed he was, losing, for a time, his Liberty, hazarding his Estate, shall I say his Life? for the defence of this City, which he then conceived to be surrounded with dangers.

2. You have seen his steps as a Magistrate, behold him now as a Christian: A perfect, and an upright Saint is one, who, though not exactly, yet intentionally observes the precepts of both Tables; giving (at least in desire, and endeavour) to God and Man, that which of right belongs unto them. Of both these, we shall finde him a most conspicuous Patterne.

1. Behold him in his Religion, he was one who Copied out his Life, according to the Old way of Christianity; wherein he writ so fair a Hand, that I believe few come near him. In his Deve­tions he was neither foolishly Factious, nor Popishly Superstiti­ous: He Worshiped God in that way, which the Papists call He­resie, and Schismatiques call Popery. His delight was fervent in, and therefore his repaire frequent to the House of God; estee­ming (according to the Hebrew Proverb) those Garments most Gay, which were sullied with the dust of the Temple. And as his often addresses to these publique places of Worship whilst he lived: so the large summes of Money he gave to the Edifying, and Repairing of them when he Died, fully proclaime that to be true of him, which David said of himselfe, The zeal of thy house hath eaten me up. Psal. 69. 9. Singular was his reverence in attending to Gods Word, and affectionate his respect to the dispensors of it, Esteeming them highly in love for their workes sake; 1 Thes. 5. 13. among whom I must gratefully acknowledge my self (though the unworthiest) to be one, who had no small share in his favour. This cordiall love of his to Gods Messengers, was so much the more to be commended in him, by how much it is so rarely practiced among us. That complaint of the Prophet Jeremy, being too much veri­fied in this our Age, They respect not the person of the Priest: Lam. 4. 16. And withall, it was so much the more imitable, in that it was not [Page 27] onely Verball, but Reall; in Expression, but Action; in Respect, but Relief of those whom he thought Orthodox, & found Necessi­tous, to whom (besides many particular, and liberall supplies in his life) he hath bequeathed an hundred pounds at his Death. Adde to all this, that which indeed denominates him the Ʋpright man in the Text: he gave Meales of private Devotion to his Soul. 'Tis a good saying of the Father, Non est vera religio, quae cum Templo relinquitur. Lact. That Religion is not sincere, which leaves a Man at the Church Doore; if you will find out a mans Integrity follow him Home, trace him to his Closet; observe his consci­entious regard of secret Devotions: this (I am certainly infor­med, by them that intimately knew him) was his practice, often retiring himself in secret: Ʋbi lacrymas non hominibus offerebat, sed Deo, Hier. de Nepoc. where he poured forth teares to his God, for his own, and the Sinnes of the Nation: yea, not onely in the Day, but Night, in his Closet, but on his Bed he sought his God: Often expressing to his no lesse dearly, then deservedly beloved Son­inlaw, How glad he was of his frequent wakings in the Night, since thereby he had opportunity to praise his God, and Pray for the settle­ment of this miserably distracted Church and Kingdome.

2. You have seen him in relation to God, behold him in re­ference to Men, and truly, in what relation soever you please to view him, you shall find him Praise-worthy. Whilst blest with a Consort, he was an affectionate Husband. Towards his Children a tender Father. To his Servants, a loving and helpfull Master. To his acquaintance a faithfull Friend, and in his Commerce with all men, a just Dealer. I cannot stay to inlarge on any of these, onely let me present to you, that Grace of Charity wherein I am confident he out-stript many, though otherwise of equall rank with him. As God had blessed him with a fair Estate, so he gave him a large Heart: nor was he more carefull by industry to get, then forward by Charity to give. He had learnt the best derivati­on of Dives from Divid [...], dividing much of his Estate among those that were indigent; besides, those pious uses formerly mentioned, he hath contributed much to Charitable ends. To the Towne of Plymouth, which had the Honour to be the place of his Birth, Five hundred Pounds, for the yearly Cloathing of their Poore. To this Parish, whereof he was a principall Member, [Page 28] Two hundred Pounds; besides various other Gifts to severall Hospitalls; For the Releasing of Prisoners, and the like. And that which was most deservedly imitable in him, was that he [...] the light of his good Workes to be carried before, as well as be­hind him. He made his owne Eyes the Over-seers, and Hands the Executors of his Charitable minde: Witnesse, besides many private, and personall Reliefs, that ample Guift of Five hundred Pounds which in his life he bestowed on Christs Hospitall, of which he was sometimes a President. And which was no small incou­ragement to him, and may be to others, in shewing workes of Mercy, he found that he gathered by scattering, his Store en­creased by Distributing; and that Bread againe in his Cupboard which he had cast on the Waters.

Considering all this which hath been said, (whereof not one tittle is more then what I either knew my selfe, or have beene credibly informed of:) I think Envie it selfe cannot deny him (nn an Evangelicall sense) the title of a Perfect, (or if that may be too much, yet of an Ʋpright) man.

There is yet one Character more, which the Vulgar reading affords, and I cannot omit, it so fitly agrees with him: and that is, Vir Pacificus, he was a Man of Peace; he much desired unity in Affection, where there was diversity of Opinion; and therefore he was wont to say, There should be more love amongst us: If my Friend differ from me in Judgement, let me shew love to his Person, though I dislike his Opinion; and let me pray that God would direct him in the right way. Neither his Prayers, nor Counsells were wanting to the peace of Church and State: which peaceable disposition, however in this our contention; Age it be accounted a Crime, yet, I am sure in Gods esteeme, 'tis a Pearl of great Price; and whilst Men look upon such as their Enemies; God reckons them as his Children.

To shut up this, it was a notable speech of Antigonus when Zeno died; Quale theatrum amist? Meaning that in his life he beheld a representation of many excellent Virtues, with which he was inamour'd. The like complaint may all who knew this worthy Knight, take up concerning him: What a Looking glasse of Virtues, Theatre of Graces have we lost? one, in whom there was a rare combination of Severity, and Meeknesse; Gravity, and [Page 29] 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 w [...]th heaven: blessing God that his peace was not then to make. So that now I may very well take up the latter part of the Text, and assert it of him, The end of this man was peace. He dyed in that peace, which was promised to Abraham, before that utter ruine comes, which seemes to hang over his native Countrey. He dyed in peace, in his owne house, not in a prison, after all his sufferings, quietly breathing forth his last, in his owne bed. And which was best, he dyed with a quiet mind, in that comfortable sense he had of his reconciliation to God, through faith in the merits of his Saviour. Nor must I forget to apply the vulgar reading of this latter clause in my Text, to him, There are remainders to this peacefull man; The relict of an hopefull posterity: God lengthning his dayes so far, as to see not 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 [Page 30] 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.