THe princely Prophet in this Psalme perswadeth to patience, trust and confidence in God. These duties he enforceth by sundry forcible Arguments and Reasons. These Arguments and Reasons are taken from the different estate of the godly and the wicked: And this estate of theirs is considered either in their life or in their death; in each whereof the difference is very great.

1. In their life, although the wicked for a time seeme to flourish, yet they shall soone be cut downe like the grasse, and wither as the green herbe, vers. 2. But on the other side, the godly man who trusteth in [Page 2]the Lord and doth good, who delights himselfe in the Lord, commits his way unto the Lord, &c. hee shall dwell in the Land, &c. and the Lord shall give him the desires of his heart, &c. Yea, he shall bring forth his righteousnesse as the light, and his judgement as the noone day, vers. 3, 4, 5. &c. Againe, another diffe­rence is, that evill doers shall be cut off, but those that wait upon the Lord, i. e. rest in him, and wait pati­ently for him, they shall inherit the earth, and that in a short time, yet a little while, &c. vers. 7, 8, 9, 10, &c. such shall be the successe both of the one and of the other.

Moreover another difference is in the carriage and behaviour of the wicked towards the godly, that though the wicked out of envy and malice, plot a­gainst the just, and gnash upon him with his teeth, yet the Lord shall laugh at him, &c. yea, though the wic­ked draw out the Sword, and bend their Bow to cast downe the poore and needy, and to slay such as be up­right, yet their sword shall enter into their owne heart, &c. vers. 12, 13, 14, 15.

So for their outward estate, the wicked may abound in wealth, and the godly live in want, yet a little that a righteous man hath, is better then the riches of ma­ny wicked, vers. 16. &c. many like differences you may observe between them in their outward estate, in [...]he verses ensuing: And also in their inward estate, of [...]he godly man it is said, The Law of his God is in his heart, &c. But contrarily, the wicked man bearing malice in his heart, hee watcheth the righteous, and seeketh to slay him, vers. 31, 32. &c. These and ma­ny more like differences between the godly and the [Page 3]wicked, you may observe in the former passages of this Psalme, whereby they differ in the whole course of their life.

But the maine difference between them, whereof the Holy Ghost would have us take more speciall no­tice, is at the end of their life, or at their death; this he would have us more seriously to consider, and there­fore, Mark, saith he, the perfect man, and behold the up­right, for the end of that man is peace. But on the other side, the transgressors shall be destroyed together, the end of the wicked shall be cut off, vers. 38.

Thus as their estate is different in the whole course and progresse of their life, so also especially at the end of their life, in death; the difference is very great, for the end of the godly and upright, is peace; but the end of the wicked is destruction, the transgressors shall be destroyed together, the end of the wicked shall be cut off, vers. 38.

I shall at this time speake unto you onely of the end of the godly, and of their blessed estate in death, for the end of such is peace: The end of that man, man put for mankinde, man or woman, of either sex, or age, young or old, or outward condition, rich or poore, the end of that man (or woman) is peace; and this the Prophet would have us carefully consider; and therefore, Mark (saith he) the perfect man, and be­hold the upright.

We have here a double precept, with a reason en­forcing the same. 1. The Precept, in these words, Mark the perfect man, and behold the upright. 2. The Reason, in these, for the end of that man, &c. 1. The Precept, as I said, is double, consisting of two bran­ches, [Page 4]yet both expressing the same thing, Mark the per­fect man, and behold, &c. doubled to note (as I con­ceive) both the necessity, as also the excellencie of the duty, worthy our serious observation.

And in each we may observe the act and the object: 1. In the first, the act is Mark. 2. The object or the person to be marked and observed, is, the perfect man: So also in the second, 1. The act is behold, 2. The object is, the upright, Behold the upright. I shall en­deavour to explane each of these particulars, and then proceed to instruction. 1. In the first precept, the act is Mark, Mark, saith he, &c. Mark, that is consider diligently, take a serious view of him, look upon him wishly, and with speciall observation, so much the word implyeth. 2. The object or person thus to be marked, &c. is the perfect man or woman, man for mankinde, as I said, mark the perfect man or woman.

You will say, is there any such man or woman? who can bee justly called perfect? who can say my heart is cleane, I am pure from my sinne? who dare assume to himselfe the title of perfection, seeing so sanctified a vessell as Paul himselfe, saith of himselfe, that he had not already attained, either were already perfect? Phil. 3.12.

I answer, perfection in some sense cannot be deny­ed unto a Christian, for then in vaine were this and all such like precepts to observe it, or exhortations to endeavour it, as Heb. 6.1. &c. A Christian man or woman may in some respects be called perfect, or else how should we mark the perfect man, if there were none such? or why should we be exhorted to goe on to perfection, if perfection could not be attained.

To resolve this doubt therefore more clearely and fully, it is necessary that we distinguish of perfection, and thereby make enquiry into the severall kindes thereof, and thence see in what sense a man may bee called perfect: Know we therefore that a Christian man or woman may rightly be said to be perfect sun­dry wayes; for instance,

1. A Christian may be perfect in respect of accep­tation, though not in respect of operation; namely, in respect of Gods acceptance, who of his infinite goodnesse, accepts the will for the deed; and there­fore as in case of liberality to the poore, so in any o­ther duty, whether of piety to God, or charity to man: If there be first a willing mind, it is accepted according to that a man hath, &c. saith the Apostle, 2 Cor. 8.12. If a man or woman have a willing minde, joyned with a readinesse of endeavour unto holy gra­ces and duties, it is accepted with God as perfect o­bedience: Thus is he perfect in respect of accepta­tion, that is, of Gods acceptance, though not in re­gard of operation, his owne best workes deserving no such thing.

2. A Christian man or woman may be said to bee perfect comparatively, though not positively or ab­solutely; comparatively, in respect of others, though not positively or absolutely in himselfe: For exam­ple, if a Christian that devotes himselfe to serve God in sincerity, be compared with wicked, carnall, and worldly-minded men, who serve him not, he is perfect in comparison of them.

So he or she that makes conscience of their wayes, though they have many failings, weaknesses, and im­perfections [Page 6]therein, and so not positively and abso­lutely perfect in themselves; yet are they perfect in comparison of others that make no conscience of their courses, but follow their owne corrupt and vile affections, and seek not the power of godlinesse, thus is he perfect comparatively, though not positively and absolutely.

3. A Christian man or woman may be perfect E­vangelically, though not legally, that is, after such sort as the Gospel accepts, although not as the Law enjoynes; for perfection of the Law, is, when a man loves God and his Neighbour, according to the Let­ter of the Law, namely, loveth God with all the heart, might, mind and strength, and his neighbour as him­selfe; this perfection of love is found in no man in this mortall condition.

But 2. perfection of the Gospel is that endeavour of obedience, which God accepts in Christ, at the hands of his children; which if it be in truth, sinceri­ty and singlenesse of heart, it is accepted: Thus is he or she a perfect man or woman, that desires and en­deavours after perfection, though in act they attaine it not: And so is the Apostle to be understood in that place before named, Phil. 3.12. not as though I have already attained, or were already perfect, i.e. ac­cording to the perfection which the Law requireth.

And yet afterward hee speaketh of himselfe and o­thers, as being perfect, vers. 15. Let us therefore, saith he, as many as be perfect, be thus minded; that is, as ma­ny as be perfect according to the Gospel, namely, so as the Gospel accepts perfection, that is, so it be in truth, sincerity, and singlenesse of heart: This sin­cerity [Page 7]is the perfection of a Christian: And so were. Noah, Abraham, Iob, Zachary, and Elizabeth, perfect in their Generations, that is, sincere in the sight of God both in heart and life.

4. A Christian man or woman may be perfect in respect of parts, though not in respect of degrees: Perfection in parts, is when he hath all the parts of perfection, though in a weake measure: Perfection in degrees, is when he hath a full measure of Perfecti­on in every part: For example, a child new borne is a perfect man in respect of his parts, because he hath all the parts and members of a man; but hee is not perfect in degree, till every part grow up to his per­fection.

So the child of God when he is new borne, by his second birth or regeneration (whereof mention is made, Ioh. 3.3, 5.) is perfect in respect of parts, be­cause he hath all the parts of perfection, is renewed and changed in every part, though in a weake mea­sure; and therefore the Apostle calls it a being san­ctified wholly, and a preserving blamelesse of the whole spirit soule and body, 1 Thess. 5.23. that is in all parts of soule and body, but yet he is not perfect in degrees, i.e. in that full measure and degree which the Law requireth in every part.

Thus it is said of Asa, 2 Chron. 15.17. that the heart of Asa was perfect all his dayes, and yet in the same place it is said, the high places were not taken away out of Israel, those idolatrous places were not re­moved by him; yea, he failed in other things also, for it is said, chap. 16.12. that in his disease be sought not to the Lord, but to the Physitians: So then Asa had [Page 6] [...] [Page 7] [...] [Page 8]perfection in parts, he had a persect heart, and so also perfection in some measure in all parts, but he attain­ed not to perfection in degrees, be had not a sull mea­sure and degree of perfection in all parts, for he failed in the things before-named; he had his imperfection thorow the weaknesse of sanctification, which is not perfectly attained to in this life.

By all which it appeareth, that perfection cannot be denyed, but that a Christian man or woman may attaine it, for so here you see such a one called a per­fect man, Mark the perfect man.

Perfect in respect of Gods acceptation, though not in respect of his own workes or opperation, God ac­cepting his will more then deeds. 2. Perfect compa­ratively, though not positively or absolutely, in com­parison of others not yet converted or sanctified, though not positively and absolutely in himselfe.

3. Perfect Evangelically, though not legally, ac­cordingly as the Gospel accepts, though not as the Law enjoynes.

4. Perfect in respect of parts, though not in re­spect of degrees; having all the parts of perfection, though not a full measure of perfection in every de­gree; and this is the perfect man we are here to mark, and so you have the sense of the first Precept, Marke the perfect man.

2. I may say of the second, as our Saviour did of the second Table of the Law, the second is like unto it; for so indeed it is; and but, a further description of the godly, who as in the former is called perfect, so in this latter, upright, and behold the upright. Here is also both the act and the object: 1. the Act is behold, [Page 9]2. The Object or person is the upright; both these are in a manner the same with the former, and therefore I shall more briefly insist thereon.

1. The Act is, behold, that is, take a serious view, look diligently, and with consideration, consider well, 2. The upright, that's the object: And this up­rightnesse is the second property, whereby the godly man is here described, which is more fully enlarged Psal. 32.11. upright in heart; that is, sound and sincere without guile, vers. 2. And this is, when the heart is set right towards God in doing all duties of piety and charity towards God and men, truly aiming at the pleasing of God, and not at by-respects: this is up­rightnesse of heart, called truth in the inward parts, Psal. 51.6. thou lovest truth in the inward parts.

And although no man is indeed upright, without some crookednesse and declining from the straight rule; yet because here is, first a drawing neere, and endeavour after full perfection. Secondly, a comparative rightnesse, in respect of the unregene­rate, whose course is wholly crooked. Thirdly, the acceptance of a mercifull Father, therefore they are called upright. And thus you have the meaning of both Precepts, both in the act and object, Mark the perfect man, and behold the upright.

Now let us see what may be observed from hence for our further instruction: And first of all, it is worthy our enquiry, why we are so earnestly exhorted here, and that by a double precept, to mark the per­fect man, and behold the upright; that is, to take such a serious view of them, to look so wishly upon them, and with consideration; surely, there is weigh­ty [Page 10]reasons why we should do so, or else it would never be so earnestly pressed upon us.

And indeed many reasons might be rendred, and time would faile to enlarge them; I will only pitch upon one, which I take to be most principall, and that is this, Marke the perfect man, and behold the upright; namely, for your imitation, mark and behold them, that you may imitate and follow them in their per­fect, upright, and religious conversation, and this will direct us to this duty comprized in this Doctrine, namely,

That we are thus to honour the Saints living and dead, eminent in gracious practice, by following their holy examples. To this end therefore I say, chiefly, Mark the perfect man, and behold the upright, that we may make choice of them for our patternes, and follow their good examples.

To this end, St. Iames thus exhorteth, chap. 5.10. Take my brethren the Prophets for an example of suffering affliction and of patience: And S. Paul also claimes to himselfe this honour, Phil. 3.17. Brethren be followers together of me, and mark them which walk so: Mark them, why so? as yee have us for an ensample, saith hee; namely, that you may follow our example: And so also he chargeth Gods people, to afford the like to their Pastors, Heb. 13.7. Remember them which have the rule over you, &c. whose Faith follow, conside­ring the end of their conversation. Mark, and behold that ye may follow their faith, &c. The Lord hath dealt very mercifully with us, as in many other things, so herein especially, in providing us all helpes con­venient for our salvation. Two senses there are of [Page 11]learning, sight and hearing, they are neither of them without their meanes of instruction.

As to our hearing hee hath furnished us with Pa­stors according to his heart, which shall feed us with knowledge and understanding Ier. 3.15 and hath given us in our congregations, as formerly to the Jewes in the wildernesse, the voyce of cryers, Prepare the way of the Lord, Matth. 3.3. to whom we ought to attend and hearken what the Lord God will say.

So to our sight, he hath not onely laid open the Booke of Scriptures, but also the great Booke of his creatures, wherein the rudest may reade his power and wisdome, in plain characters written, as the A­postle shewes, Rom. 1.20. the invisible things of him from the Creation of the world are clearely seen, be­ing understood by the things that are made, even his eternall power, &c.

Yea, moreover to both these, he hath set before us the practice of his Saints, whose conversation we may see, and whom we are here called upon to mark and behold, by their perfection and uprightresse, tra­cing out unto us the way that leadeth unto life, there­in providing, not onely the honour of his eminent Saints, but also our instruction and encouragement to sanctity, perfection, uprightnesse, and integrity, for these reasons especially.

1. Knowing how naturally we are addicted to imi­tation, and how examples move more then words, as Bernard said, Validior ect operis quam eris vox, the voice of workes is of more force then of words. In this he would not be wanting unto us, that if we will needs be imitating, we may have such patternes as shall not [Page 12]mislead us into errour; but contrarily, such as shall lead us on to perfection and uprightnesse, and there­fore to this end we must mark the perfect man, and be­hold the upright, and so honour them by following their holy examples.

2. Besides, lest any should be discouraged with the opinion of insuperable difficulty in the practice of the duties so to be imitated; he hath sampled us with men of our owne mould, subject to like infirmities, that in the hardest and harshest of Christian offices, have gone before us; insomuch that the duty cannot be named so hard or harsh to flesh and blood, wherein some of his Saints have not gone before us.

That, I think, may well be numbred amongst the most hard and difficult proposed by our Saviour, Matth. 10.38. Namely, to take up our crosse and fol­low after him: And can we name the crosse that some of the Saints have not comfortably endured? It is hard you will say to part with goods, yet there were some that suffered that spoile with joy, Heb. 10.34. It is hard to exchange hopes of advancement and pre­ferment for rebukes; yet is this chosen willingly by Moses, and counted honourable, Heb. 11.26. esteem­ing the reproach of Christs greater riches then the treasures in Egypt.

It were much, yea too much for many, to leave Country and Kindred and fathers house, yet did not Abraham so? Gen. 12.1. &c. Hardest of all were it to leave life, (sith skin for skin, yea all that a man hath will he give for his life, Job 2.4.) especially to leave it by violent torments; yet what death can we think of, so full of shame or torture, but hath bin endu­red [Page 13]by the Saints of God, as Heb. 11.37. &c. they were stoned, they were sawne asunder, &c. so fatherly hath the Lord provided for our benefit, in providing this honour for his Saints, whom we are to mark and ob­serve, that we may imitate and follow their godly and religious examples whether in doing or suffering.

This honor therefore we willingly afford the Saints, to make them our presidents and patternes in holy practice, or if there be any other of due praise and commemoration of their vertues warranted by that saying of our Saviour touching that fact of the wo­man, powring ointment on his body for his buriall, Verily, saith hee, wheresoever this Gospel shall bee preached in the whole world, there also shall this that this woman hath done, be told for a memoriall of her, Matth. 26.12, 13. and so also the author to the Hebr. chap. 11. doth commemorate at large the Faith and other vertues of the Saints, to their perpetuall praise and commendation.

Yet this sufficeth not our adversaries the Papists, to give this honour to the Saints, but they censure us as sacrilegious, because we give them not Gods ho­nour, namely, the honour of invocation, because we doe not pray unto them, and make them our interces­sours to God, though Augustine long since delivered it for a rule, Honorandi sunt propter imitationem non adorandi propter religionem; the Saints are to be honou­red for imitation, not worshipped for Religion; and can they be more dishonoured by any meanes, then by being made Idols?

Judge in your selves, whether doe more dishonour them, we by denying them invocation; or Papists by [Page 14]refusing imitation, which God hath allowed them; let it therefore suffice us to marke and observe them for our imitation.

It is not impertinent here to adde that enquiry, how farre the Saints practice may be our patterne; and how farre their example warrants or binds us to imitation?

For answer whereunto, wee must know, that their actions admit this distinction: 1. Some of them are noted as sinfull (for the best have not been without their failings) wherein they bewrayed humane frailty, these are spectacles of naturall infirmity, not exam­ples for like practice; they are written for our cau­tion, not for imitation.

2. A second sort were done by vertue of speciall dispensation: So Abraham attempts to slay his son, Gen. 22.10. so the Israelites rob and spoile the Egyp­tians, Exod. 12.35, 36. This is no warrant of cousen­age to any man, for the generall rule bindes us to owe nothing to any man but love, Rom. 13.8. and it is a mark of the ungodly, to borrow without conscience of paying againe, Psal. 37.21.

3. A third kind they did by speciall and extraor­dinary calling; as Abraham leaves his countrey for pilgrimage in Canaan, Gen. 12.1, &c. as Iohn Baptist professed a kind of hermitage in the wildernesse, Mat. 3.1. Is not the popish inference pretty from thence? Therefore Pilgrimages are satisfactory, Hermitage a state of perfection.

4. There is a fourth kinde occasioned by speciall necessity of times, or apparance of scandall; so the primitive Christians had all things common, Act. [Page 15]4.32. and Paul makes his hands minister to his neces­sities, Act. 20.34. Yet there is no footing herein from these examples for Anabaptisticall communitie, nor necessity laid on Ministers to use manuall labour, ex­cept where cases and times are alike to those.

5. The last sort of the actions of Saints, which are principally, if not onely, written for our imitation, were their practices which doe accord with the gene­rall Law morall, such as those of patience, humility, meeknesse, obedience, &c. herein is our bond of imi­tation, to follow them in the practice of these and the like Christian graces and vertues, marke and behold them, herein to imitate them.

Thus Sara is commended to our womens imitati­on, for modesty and gravity in attire, 1 Pet. 3, 4, 5, 6. What should I multiply words in this respect? The Apostle himselfe hath set us our line, 1 Thes. 1.6. namely, that we become sollowers of them and of the Lord: Christ is the patterne of patternes, the rule and measure of all examples; Take my yoake upon you, and learne of me, saith he, Matth. 11.29. for I am meck and lowly in heart, &c. therefore Paul to his precept, Be yee followers of me, sets this limit, even as I also am of Christ, 1 Cor. 11.1.

In him as the gifts of grace were transcendant, so their exercise supereminent; hee erres not that fol­lows Christ as his precedent, in any thing wherein he is commanded imitation, nor he that followes the A­postles or Disciples of Christ, with the limitations before-named, to this and therefore marke and be­hold the perfect and upright, to imitate and follow their holy example in all gracious practices.

And to encourage herein, consider the reason here­unto annexed, for the end of that man is peace: In which reason is set down the different estate of the godly and the wicked in the end of their life, and in their death; for whereas the end of the wicked is destruction, as vers. 38. the end of the perfect and upright man is peace.

For the better understanding whereof, wee must know, that peace is thus tripled by Divines, 1. Inter­nall: 2. Externall: 3. Eternall.

1. Internall peace is the tranquility of the minde and conscience in God, satisfied in the sence of his goodnesse, and is a fruit of Justification; for as Rom. 5.1. Being justified by faith, we have peace with God through our Lord Iesus Christ: this is that peace which passeth all understanding, Phil. 4.7. and of this it is rightly said, no man knoweth it, but he that enjoyeth it.

2. Externall peace is the quiet and concord in our outward estate and carriage with men, as betwixt a man and his neighbour, &c. when we keep the unity of the Spirit in the bond of peace, Ephes. 4.3. and this is either domesticall, or ecclesiasticall, or politicall.

1. Domesticall, or houshould peace, which shews it selfe by freedome from bitternesse, discords or any absurd peevish passions in our houses.

2. Ecolesiasticall, or Church-peace, which is not onely a rest from persecution, but also from discords within the Church; this peace is a holy amity and heavenly concord in the true members of the mysti­call body, both in consent and doctrine.

3. Politicall peace, and that's either private, and so it is a rest from suits and quarrels; or publike, and [Page 17]so it is a rest from warres, and rebellions, and tumults: These be the branches of peace externall.

3. Peace externall, is the blessed rest of the Saints in Heaven, for at the end of this life they shall enter into peace, as Isa. 57.2. where is the most perfect tran­quility of order, where wee are set out of touch or reach of the Divels wrangling, or any of his instru­ments.

Now, although all these kinds of peace may in some sort be applied to the perfect and upright man or wo­man; because, if it be possible, as much as lyeth in them, they would live peaceably with all men, as Rom. 12.18. yet I take it, that here principally is meant the first and the last kinde; and so the sence is this, the end of the perfect and upright man or woman, is peace, that is, they have peace of conscience, peace with God through Jesus Christ, &c. and so enter in­to peace eternall in heaven: So then, here you see, as was said, one maine difference between the godly and the wicked in the end of their life; the end of the one is peace, of the other destruction: The end of the per­fect and upright man is peace, but the transgressors shall bee destroyed together, the end of the wicked shall be cut off.

I shall onely, and that briefly, speake of the former at this time; namely, the end of the perfect and up­right, which is peace; peace both internall and eter­nall: 1. Internall of the mind and conscience in God satisfied in the sense of his goodnesse, and assurance of his mercy in Christ. The collection is plaine from the Text, that the godly man or woman shall make a peaceable end, their mind and conscience very com­fortable [Page 18]in death; for mark the perfect man, &c. the end of that man is peace.

It is truly affirmed by the wise man, that the righte­ous hath hope in his death, Prov. 14.32. that is, the man justified before God by Christ, and studying and endeavouring to walk in the wayes of righteousnesse in his life, when death commeth, he quietly awaiteth the Lords good leisure, in assured hope of entring in­to a place of rest, by the merit and death of Jesus Christ.

This appeares also in Pauls disposition, Phil. 1.23. having a desire to depart, or to be let loose, and you may see in him the true disposition of a religious man of a perfect and upright man or woman, so farre was he from endeavouring to put death out of his minde, as if it were a terrour to think thereon: As that con­trarily, he took comfort in remembring it: So farre was he from fearing, least it should come too soone upon him, that he rather desired it, and the delaying thereof was irkesome to him: This therefore is an argument, that Pauls thoughts respectively to death were very comfortable, and his end peace, when as that which man naturally feareth, he desired with all speed to come unto, having a desire to depart.

The like may be seen in that good old Simeon, who did even in a manner beg of God to be dismissed, Luk. 2.29. Lord now lettest thou thy servant depart in peace: And to assure us, that his desire herein proceeded not from any worldly discontent; he speakes of a depar­ture in peace, as an evidence of some feeling of peace betwixt God and his soule, and giveth his reason of it, for mine eyes have seen thy salvation: He had now as [Page 19]much spirituall comfort and contentment, as in this world could be hoped for, and was therefore now de­sirous (if it might stand with Gods good pleasure) to end his dayes in the midst of that sweet peace which he felt in great abundance in his soule.

It was the blessing that God promised to Abraham, Gen. 15.15. that he should goe to his fathers in peace, which is to be referd, not only to the rest which God meant to give him before his death, from all his for­mer travels, but also to the comfortable disposition of his soule, at the end of his life, that then he should goe to his fathers in peace: Thus it is plaine that the godly man or woman shall make a peaceable end, their mind and conscience shall be very comfortable in death.

Neither is it thus with the godly, the perfect and upright men and women without cause; for 1. it fa­reth so with them through the assurance which they have of reconciliation with God through Jesus Christ: How can this but breed peace and quietnesse in the mind and conscience, when I am perswaded and assured in my soule and spirit, that all cause of danger after death is utterly removed, and that God both is and ever will be gracious unto me in his Son Christ Jesus?

This was the ground of the Apostles confidence, Phil. 1.23. he knew that so soone as hee was departed hence, he should be with Christ, which is farre bet­ter; and therefore he desired this departure: He that felt himselfe now in Christ, could not but be assured that hee should afterwards be with Christ, and so at peace. To whomsoever God gives Christ, he gives all [Page 20]things, for all things are in Christ; and therefore he that hath Christ, hath life, and all things pertaining thereunto, righteousnesse, peace, &c.

Now if it bee questioned, whether the servants of God, the perfect and upright, have this assurance of their reconciliation, and so of peace? I answer, it is certaine, that sooner or later, they all have it in some measure; for it is said plainly, They which are Christs, have the Spirit of Christ, and if any have not the Spirit of Christ, he is none of his, Rom. 8.9. And againe, vers. 10. This Spirit beareth witnesse with our spirit of our adoption, that we are the children of God. Here is a double testi­mony, Gods Spirit and our spirit, and these give evi­dence of our adoption, and consequently of our re­conciliation and peace.

2. This peace proceedeth also from the comforta­ble testimony of their conscience, touching their for­mer care to glorifie God in uprightnesse of heart and holinesse of conversation. Hence came Pauls com­fort, 2 Tim. 4.8. I have fought a good fight, saith he, and this encouraged him to expect that Crown of Righte­ousnesse, which the Lord reserves for all which love his appearing.

Consider to this purpose the example of Hezekiah, Isa. 38.1. &c. he knew, no doubt, that he must dye, but at that time there mentioned, when the Prophet Isaiah came unto him from the Lord with this dole­full message, Set thy house in order, for thou shalt dye, and not live.

Whom would not these tydings have strucken to the heart, and what could Hezekiah then expect but present death? Well then, all things thus threatning [Page 21]his end, the common condition of nature, the mor­tality of the present sicknesse, (being as it is thought, the Plague) and above all, the doome brought from the Lord by the hand of such a Prophet: Where now was the staffe of Hezakiahs comfort, but even the wit­nesse of his soule and conscience, testifying unto him the sincerity and holinesse of his former course? Re­member now, O Lord, saith he, vers. 3. how I have welked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.

Even so also could that good old Simeon, with a glad spirit have besought the Lord even instantly to dis­misse him, if his conscience had not told him, that all his life past had been an intentive waiting for the con­solation of Israel, Luk. 2.25, 26. thus the piety, the purity, the sincerity of their former courses hath se­cured these worthies of the glory to come, and with­all procured their present peace, and the same ground of peace hath every perfect and upright man and wo­man.

Neither is this so, because of any connexion be­tween work and wages, a [...] if Gods children should build their hopes upon merit or deserts; for they know, that when they have done what possible they can, they are yet unprofitable servants, &c. but be­cause they know good workes to be the way to the Kingdome, but not the cause of reigning, God hath ordained, that we should walke in them, Ephes. 2.10. And they find by the Scripture, that an holy life here is the first fruits of a glorious life herefares; and so the conscience of their former course is the assurer, not the deserver of their happinesse; the evidence, [Page 22]not the cause of their peace. Thus for peace inter­nall in the minde and conscience, whereof the godly are partakers, not onely in life, but in death, they shall make a peaceable end, their conscience very comfortable in death; For mark the perfect man, &c. for the end of that man is peace.

It is also equally true touching their peace eternall, for at the end of his life, the perfect or righteous shall enter into peace; they shall rest in their beds, &c. Isa. 57.2. they shall enter into eternall peace and rest. The Apostle Paul is an evidence to us of the conditi­on and state of all perfect and upright men or women. Now he speaketh confidently, that no sooner should his soule be seperated from his body, but it should be by and by with Christ, Phil. 1.23. Death should bee but as a door opening unto him, a speedy admittance into the society and presence of the Lord Jesus, and so at peace.

And if any should think that Pauls case herein was singular, and that albeit it might be his portion, thus speedily upon his death to be conveyed unto Christ; yet it cannot be so with every Christian. The Apo­stle elsewhere puts it out of all question, that herein he did not think himselfe priviledged as another, as you may observe by his owne words, 2 Cor. 5.1. Per wee know, saith hee, that if our earthly house of this Ta­bernacle were dissolved, wee have a building of God, an house, &c.

This then by Pauls plaine words, is the lot of all true Christians that instantly upon the dissolution of their earthly houses, which their soules here inhabit, they shall be admitted into a more excellent kind of [Page 23]dwelling, even such a one, wherein being absent from the body, be present with the Lord, vers. 8. that is, in peace.

Needs must it be acknowledged, that this place is spoken, not of some speciall ones, but of all belee­vers, even of all to whom God hath given the earnest of his Spirit, vers. 5. and that is a common favour be­stowed upon all the Elect, 2 Cor. 1.22. who hath also sealed us, and given us the earnest of his Spirit.

Many other evidences of Scripture might be pro­duced to this purpose: I will onely adde that, Rev. 14.13. Blessed are the dead which dye in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labours: Here is a rest presently upon death, and what rest is it, but that peace the Prophet Isay saith, they shall enter into, and shall rest in their beds, &c.

Thus it is cleare, that the end of the perfect and up­right man is peace, and that both internall and eter­nall: 1. Internall of the minde and conscience in God, satisfied in the sence of his goodnesse, and assu­rance of his mercy in Christ. 2. Eternall, for at the end of this life, hee shall enter into peace eternall in Heaven.

Now then for application, seeing it is so, that an endeavoured perfectnesse and uprightnesse brings with it in the end of life peace internall, and after this life peace eternall in heaven; for the end of that man is peace: Then 1, let us be exhorted to labour for assurance of this peace, That when our earthly house of this Tabernacl [...] shall be dissolved, we may have a building of God, eternall in the heavens, and to this end,

1. We must labour for assurance of reconciliati­on with God by Jesus Christ, for Christ is the Prince of peace, Isa. 9.6. Yea, he is our peace, Ephes. 2.14. and therefore onely by him is our peace procured; onely they that are by grace and mercy accepted of God in Christ, have their portion in this peace.

Wouldst thou then finde inward peace in thy heart and conscience, to stablish thee in thy combar against the terrours of sinne and temptation of Satan? thou must then serve under the Prince or Peace, and becom a subject under him, who will possesse thee with such peace, as shall make thee in mourning, and suffering persecution, for righteousnesse rejoyce, not onely in the promise, but in the possession of a present happi­nesse.

In a word, wouldst thou enjoy peace eternall in Heaven, acquaint thy selfe with God, and be at peace, Job 22.21. Become a child of the Church, for great shall be the peace of her children, Isay 54.13. and that both here and hereafter.

Humble thy selfe, sue for mercy, labour for increase of faith in Christ, for onely in him is true peace to be found. Dost thou perceive God frowning against thy sinne? There is no way for thee, but to get him to behold thee in the face of his anointed, Psal. 84.9. No merits, no workes, no good intentions, no gifts can clear his countenance to make it shine upon thee, onely he is well pleased in his Christ, and with such as he beholdeth in him, and no other: Thus this is the first meanes to procure our peace; namely, by Je­sus Christ, Acts 10.36.

2 In the next place wee must make conscience of [Page 25]our wayes, going on still to perfection, Heb. 6.1. not as though wee had already attained, or were already perfect; but this we should doe, forgeting those things which are behinde, and reaching forth unto those things which are before, we presse towards the market for the price of the high calling of God in Christ Je­sus, Phil. 3.13, 14.

Strive also for uprightnesse, sincerity and single­nesse of heart and life, and to keep thy selfe unspotted of the world; this is that which will bring a man peace at the last: He that goeth this way, though with much weaknesse, with many falls, and sundry imper­fections, yet he cannot misse of comfort; for marke the perfect man, and behold the upright, for the end of that man is peace.

Who so then would have peace in death, let him la­bour to have grace in life. Wouldst thou end thy dayes happily? Make conscience to spend them ho­lily; as many as walk according to this rule, peace be upon them, Gal. 6.16. the end of such is peace. And so much for this time of these words.

Now, I doubt not, beloved, but you will acknow­ledge that this Text may be fitly applyed to this pre­sent occasion, and that I may say in the words of the Psalme, Mark this perfect woman, consider diligently, and take speciall observation of her, and you shall not doubt to call her perfect in the sence I before named; namely,

1. Perfect, in respect of acceptation, though not in respect of operation, God in his infinite goodnesse and mercy accepting her desre and endeavour after it, as perfection, though by their best workes, neither [Page 26]she, nor any other can attaine it; yet, where there is a willing mind and constant endeavour, as was in her, God accepts, as perfect obedience, being graciously pleased to accept the will for the deed, and full perfor­mance, and so perfect she was in respect of Gods ac­ceptation.

2. Perfect she was also comparitively, though not positively and absolutely. In which respect wee may say of her, as Hezekiah of himselfe, Isay 38.3. Shee walked before God in truth, and with a perfect heart, and devoting her selfe to serve God in sincerity and single­nesse of heart: She was perfect in comparison of o­thers, who following their owne corruption, sought not the power of godlinesse.

3. Perfect wee may likewise pronounce her to be Evangelically, though not legally: After such sort as the Gospel accepts, though not as the Law enjoynes. For though she attained not to that legall perfection: to love God with all the heart, mind, strength, &c. and her neighbour, according to the letter of the Law: (which perfection of love, is found in no man in this life) yet perfection of the Gospel in such an endeavour of obedience, as God accepts in Christ, at the hands of his Children, wee doubt not to affirme that shee at­tained.

4. Perfect finally, wee may conclude her to be, in respect of parts, though not in respect of degrees, having all the parts of perfection, though not perfect measure of degrees in every part; or according to the Apostle, 1 Thess. 5.23. Sanctified wholly, the whole spirit, soule and body preserved blamelesse, &c. no part or power of body or soule, but felt the vertue of Gods [Page 27]Spirit purging corruption: yet not perfect in degrees in this full measure and degree in every part, which is required.

And as in this sense, wee may marke her as perfect: So also wee may behold her upright. First, sound and sincere without guile and: hypocrisie Her heart being set right towards God, in doing all duties of Pietie or Charitie, to God or man, truely aiming at the pleasing of God, and not at any by respects; Not, but that she had her failings herein also: For there is no man or woman so upright, without some crooked­nesse and declining from the right rule. Yet because there was in her, First, a drawing neere and endeavour after uprightnesse. Secondly, a comparitive right­nesse in respect of the unregenerate, whose course is wholly crooked. And thirdly, the acceptance of a mercifull Father; In these respects, wee may pro­nounce her upright, and so say also with the Psalmist, Behold the upright, marke and behold her for your imi­tation, that you may imitate and follow her, in her perfect upright and religious conversation, even as Sara is commended to godly Matrons for imitation, 1 Pet. 3.6. so may shee, &c.

And for your encouragement mark her end also: we doubt not to pronounce that her end was peace, & that both externall, internal, & eternal. First, external, being all her life-time of a peaceable condition, of whom we may give like testimony, as Hamor & Shechem did of Ia­cob and his retinue, Gen. 34.21. These men are peacea­ble with us. So this woman was ever peaceable with us; no causer of contention, no breaker, but maker of peace, such shall be called the Children of God, Math. 5.9. noti­ced [Page 28]of all men, to beare the Image of the God of peace. Secondly, internall peace, betweene God and her Conscience, satisfied in the sense of his goodnesse, whereof shee gave many good evidences as my selfe can witnesse, especially those two before named. First, a well-grounded faith, whereby being justified, she had peace with God, &c. Secondly, a constant en­deavour after perfection and uprightnesse of heart and life, the end whereof is peace. From which so infalli­ble premises wee may charitably conclude her eter­nall peace, in the words of the Prophet, Isay 57.2. that she is now entred into peace, even into peace eter­nall in the Heavens, and there wee leave her at peace and rest.