A Divine Prospective

T His Psalm is one of those seven, which we find to be composed according to the Hebrew Alphabet: what was the reason of this order, I am not curious to inquire, since the Scripture is not pleased to express: Some only 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 Psalm, which is both of singular use and value. Indeed it may well be styled, The good man's Cordial in bad times: A Sovereign Plaister for the Plague of Discontent: Or, A choice Antidote against the Poison of impatience.

It is a truth evident in experience, That God's dispensations towards the righteous and the wicked in this life, are like Jacob's dealing with Josephs Sons, cross and strange: For as he laid his right hand on the younger, and his left on the Elder, so doth God ofttimes, for the present, distribute with his left hand crosses to the good, and with his right hand favors to the bad; not only in a literal sense, as our Savior speaks, He maketh the Sun to shine, and the Rain to fall upon the just, and the unjust; but in a metaphorical sense he causeth the Sun of prosperity to shine upon the unjust, and the Rain of adversity to fall upon the just: hence it is, that both the Sanctity and the Equity, the holiness and justice of God hath by many been called in question; it being a probable Argument to carnal reason, that God, in prospering the bad, approves of their ways, and so is unholy; and in afflicting the good, renders not according to their deeds, and so is unjust: Hence it is, that in such times the wicked swell with the timpany of pride, and the weak pine away in a fretting consumption; those are impostumated with self-conceit, and these are inflamed with passion: the cure of both, especially the latter, (to wit envious fretting at the wicked's prospering) our Prophet endeavors in this Psalm: The medicine which he prescribes, is made up of various ingredients, amongst which, none more operative then a due meditation of God's final 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 encouragement in the words of the Text, Mark the perfect, &c.

Which words may fitly be divided into two generals, and each of those sub-divided into two particulars: here is, officium & motivum.

• 1. A duty enjoined, Mark the perfect, and behold the upright.
• 2. A motive adjoined, 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 mark and behold this man where ere we meet him.

In the latter of these is observable,

• 1. Beneficii collatio, a precious benefit confer'd upon the perfect and upright man, which should move us to behold him, and that is peace.
• 2. Temporis specificatio, the special time mentioned when this benefit shall be confer'd, and till when we must mark the perfect man, and that is the end, for the end of that man is peace.

Or, if you please, take notice in the Text of these two parts: here is

• 1. Ampladescriptio, a full and pithy description of a good man, and that both, à qualitate & felicitate, from the quality of his disposition, he is perfect and upright. From the felicity of his condition, the end of that man is peace.
• 2. Apta prescriptio, a fit and suitable prescription in reference to both these, that we should mark, and behold him in himself, 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 uprightness, and you may so mark, and behold what shall be spoken, that the end of the Sermon may be glory to God, peace and profit to everyone of our Souls: and so I begin with the

1. General of the Text, the good man's 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 emphatical in phrase, and will require a distinct explication.

The first term we meet with is perfect: but where shall we find the man to whom this character belongs? sure the Psalmist rather describes what the good man should be, then what he is, if we look upon the most eminent Saints in Scripture, we shall find not one of them daring to assume this title unto themselves: Job saith of himself, If I say I am perfect, it shall prove me perverse, chap. 9. 20. Paul plainly denies it of himself, not as, though I had already attained, either were already perfect, Phil. 3. 12. Et quis id sibi arrogare andet, quod Paulus ipse fatetur, se non comprehendisse? saith Saint Bernard excellently; and who is so arrogant as to think himself more holy then this chief Apostle? but yet let God be true, and every man a liar, who affirms 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 only is perfectus who is infectus: God, who made all things and himself is not made, only enjoying an all-sufficient perfection, in, and of himself. That is comparatively perfect, in which, notwithstanding some wants, there is a fullness compared with others.

Thus every Saint is perfect, in comparison of the wicked, among whom he liveth. In this respect it is said of Noah, That he was a perfect man in his generations, his grace compared with the wickedness 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 wickedness, or but painted with holiness.

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 means, when he saith, We speak wisdom among them that are perfect: that is, such as have attained to greater measures of grace then others. It was said of Benaiah, He was more honorable then thirty, but he attained not to the first three; and though no Saint can ever attain to the perfection of the first three, the blessed Trinity: yet many Saints may be honorable 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. Extrinsical perfection, so called because by imputation, is that which every Believer is partaker of through the perfect righteousness of Christ, whereby all his imperfections are covered: In this respect, the Author to the Hebrews tells us, That by one offering he hath perfected forever them that are sanctified: and S. Paul tells the Colossians, That they were complete in him, meaning Christ. Indeed, omnia Dei mandata tunc facta deputantur quando id quod non sit ignoscitur: divine commands are then in God's account fulfilled, when our defects for Christ's sake are pardoned: and the evangelical perfection of a Christian consists not in perfection virtutum, sed remission vitiorum, in the completion of our graces, but remission of our sins.

Intrinsecall perfection so called because by inhesion, is no less rationally then usually thus distinguished, there is perfectio partium and gradium: He is said to be perfect, cui nihil de est, eorum, quae ad statum salutis necessaria, who wants no graces that accompany 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 essential and integral parts of a man, the other a complete use and measure of those parts.

If we speak of the latter kind of perfection, there never was, nor shall be, nor can any mere man in this life attain unto it; indeed the spirits of just men in Heaven are perfecti, made perfect, but on earth they are only perficientes, striving to be perfect; our perfection here, is in fieri, non facto, accomplishing, not accomplished. Non plonam induimus perfectionem, donec totam exuimus infectionem, we cannot wholly put off the rags 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 gross enormities, not without blemish in respect of sinful infirmities. True it is, the Scriptures call upon us to be perfect, as our Father in Heaven is perfect. Non ut tantum p • aestari possit quantum suadetur, not that we can fully acquire what is required, but to show quousque conari oportet, at what our desires must aim, and to what our endeavors 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 wisdom is to see our folly, so the highest perfection is to bewail our deficiency; and therefore we shall still find those that have been in the highest form 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. David pray, Lord enter not into judgment with thy servant: And Paul acknowledge himself to be less then the least of all the Saints. Excellent to this purpose is that of Saint Augustine, Advirtutis perfectionem pertinet etiam ipsius imperfectionis, & in veritate agnitio & in humilitate confessio: an humble confession, and a faithful acknowledgement of our imperfection conduces much to our perfection: and the same Father commenting upon that of the Apostle, as many as are perfect, thus illustrateth it, qu • t qu • perfect currimus, hoc sapimus, quod nondum perfecti simus, sed illia perficiemur quo perfect 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 progress to, and endeavor after this perfection: So Aquinas expounding that exhortation of Saint Paul, be you perfect, renders it tendatis ad perfectum, tend to, and strive after perfection: Indesinens proficiendi studium, & jugis conatus ad perfectionem, perfectio reputatur, a continued desire of increase, and daily endeavor after perfection, is accounted as our perfection: God herein dealing with us as an indulgent Father with the child that draws 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 mark: in this sense it is, that as God doth repute the Saints, so the Saints have reckoned themselves amongst the number of the perfect. Magnum illud electionis vas perfectum abnuit, pr • fectum satetur, saith Saint Bernard concerning Paul, that chosen vessel, a • counted his perfection to be his profection, pressing towards the mark, for the price of the high calling of God in Christ Jesus. Indeed the Papists supercilliously assert a possibility of perfection to every Christian in an exact observance of the whole Moral Law; nay, to some, as their Monastical Votaries, a possibility of that perfection, which according to their terms is not only precepti, but consilii, a fulfilling of precepts, but councils, whereby they perform works of supererogation, and so contribute to others, as well as their own salvation; nor do we want those among ourselves, 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 rejoice in your boastings, all such rejoicing is evil; these vaunting brags are an Argument not of strength of grace, but height of pride: Oh let us never account ourselves to have attained sufficiency, but still endeavor to be proficience, ever remembering 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,

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; 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 joins these 2 together, in truth, & with a perfect heart, 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, notwithstanding their lives were in some particulars scandalous, divine mercy passing by their defects, and accepting the uprightness of their intention, instead of perfectness in action. 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 exactness, according to the rigor of the Law, might be an accusation against any, even the purest Church to whom Christ wrote, and therefore is to be constru'd a want of sincerity, which is perfection according to the tenor of the Gospel: Yea, which is further considerable, this makes our works perfect before God, because so accounted in his esteem, it being uprightness 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 rendered upright; so in that counsel of God to Abraham, Walk before me, and be upright. And that assertion of the Wise man, He that walketh uprightly, walketh surely. And of this Text it self I find one translation reading it Integrum, another Simplicem: whereof the one is opposed to rottenness, the other to double-mindedness. So that the perfection which the Text requires is a freedom, not from all sin, but from hypocrisy: the perfect is no more then the sound, or single hearted man; and so the same, with upright, which is the

Second term 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 equity among men. Others refer 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: 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. 'It is 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 Fatherless, 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 terms are of equal 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 own eyes; But, indeed, they are so much the more imperfect, because, notwithstanding their pretences to singular purity, they are full of odious hypocrisy. 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 joins to this harsh term, perfect, the mild phrase of upright; that we might know by the one, what he means by the other, and when the sense of our infirmities forbids us, the sight of our integrity may encourage us to account ourselves perfect because upright.

It will be needful then a little to inquire, who is this upright man. The Original Verbe from whence the word in the Text comes, signifies in Kal, rectum esse; in Pihel, complanare: and the Noun notes such a man, whose heart is right, and ways are plain: 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; carnal Reason cannot by as him, corrupt practice cannot sway him, but God's sacred Word directs him: Hence it is, that his respect is universal to all Divine Precepts, avoiding all Evil, performing all Good, without exception. This was the Character of Josiah, of whom its said, He turned to the Lord with all his heart, with all his soul, & with all his might, according to all contained in the Law of Moses: Indeed, the upright Man with David, esteems God's precepts concerning all things to be right, and therefore is careful to observe them. Hence it is, that he's the same Man at all times, in all places: what the Philosopher says of a good Man is true of him, he is 〈 in non-Latin alphabet 〉 , 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; 'It is a good saying of one that pretends to be Saint Cyprian, Ea non est religio, sed dissimulatio, qua per omnia non constat sibi; that is not Piety, but Hypocrisy, which is not in all things like it self, 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, God's Word is in the Hand, and his Glory in the Eye, as Zeal is the intention and fervor 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 God's honor; he casts no squint-eye at by-respects, but looks 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 naught? but it plainly appeared, that, though God's Blessings were encouragements to, yet not the principal end of his Service, and therefore God gives him the Character of an upright Man. It is observable in that counsel God gives to Abraham, these two are joined together, Walk before me, and be upright: Since the upright man ever walks before God, and that not only because he walks as under God's eye, but as having his eye upon God, desirous to magnify him in all his actions. That resemblance of Pachomius an Abbot is remarkable to this purpose, who digesting his numerous Monks into various Classes, according to the Letters in the Greek Alphabet, suited the names he gave them to the natures he observed in them: Thus those whom he found Politicians and dissemblers, he compared to the letters • and • , which are full of crooked turnings; those whom he observed to be plain-hearted and upright, to the letter • , which is carried 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 term of upright may fitly be applied.

To wind up this first Branch in a brief Application.

It is a note not unworthy our observation, that the Psalmist in the following verse makes mention of the wicked in the plural 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 find one upright man to behold? It is storyed of Diogenes, that at noon 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 find that it was God's command to the Prophet, that he should Run to and fro through the streets of Jerusalem, and seek in the broad places thereof, to find a man that executed judgment. Should we take the same course to find the perfect and upright man in the Text, how long should we be in seeking? Pretenders to perfection, Professors of Sanctity, this Age swarms 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, subtle evil, and secret poison of hypocrisy hath stung, surprised, and infected the most among us.

Of old, a third part of the Inhabitants of Britain's were called Pieti, in a Moral sense it is a word may well fit the greatest of this generation, since what our Savior said of the Pharisees, is true of most among us, They are like to whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. How justly might I here expatiate in a bitter complaint of the reigning hypocrisy in this age; but the truth is, none are more deaf to reproofs then hypocrites; and therefore leaving them to their delusions, I shall close up this with a word of Exhortation: Nor can I do it better, then according to the Translation which the Septuagint and the Vulgar give of this clause, who render the first word 〈 in non-Latin alphabet 〉 in the most common acception, which is to keep, or preserve, and take the Concrete as put for the Abstract, perfect and upright for perfection and uprightness. Oh let us keep Innocence, and look to Equity; embrace Perfection, and follow Uprightness. It is good counsel Saint Cyprian giveth to this purpose, Let us consider the titles Christ giveth his people, and by them learn 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 Innocence; he styles us Lambes, oh let us be like them in simplicity. Indeed no man more amiable in God's eye then the upright. David knew this well, which made him say, Behold thou desirest truth in the inward parts. It is fitly to be noted, that the word Jesurun, which is given to Israel, and is derived from 〈 in non-Latin alphabet 〉 upright in the Text, is rendered by the LXXII. 〈 in non-Latin alphabet 〉 , which signifieth beloved: and the Verbe 〈 in non-Latin alphabet 〉 signifieth both rectus fuit, and placuit, especially when in construction with 〈 in non-Latin alphabet 〉 according to the Latin phrase, rectum esse in oculis, it is as much as placere, all intimating, how acceptable sincerity is in God's sight.

Nor is it more pleasing unto God, then profitable unto us: this is it which enlivens our graces, enlargeth our comfort, and obtains a reward. Nihil simplice cord foelicius, none more happy then the upright soul. Keep Innocence, and it shall keep thee. Preserve Integrity, and it shall preserve thee. So true is that of Solomon, He that walketh uprightly, walketh surely, Security is ever the attendant of sincerity. There is no such way to stand firmly, as to walk uprightly. In a word, let Uprightness be thy path, and then God's 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 General, namely, the felicity of a good man's condition, for the end of that man is peace.

The Vulgar following the Septuagint, read this clause in a 〈◊〉 different translation, Quoniam sunt reliquia homini pacifice, because there is a remainder to the peaceable man. Nor is this construction altogether incongruous to the Hebrew phrase, and therefore give me leave a little to prosecute it.

And here we meet with another character of a Saint, he is 〈 in non-Latin alphabet 〉 a man of peace. Those beasts that were wild in the field, became quiet in the Ark. The Church is a Shulamite, a mother of peace, called Jerusalem, 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: Angelical men, who love the light of peace. Melchizedek, that signifies King of Righteousness, was King of Salem, that signifies peace. Indeed nothing more inclines us to peace, then grace. Saint James describing the wisdom from above, saith, it is first pure, then peaceable, Jam. 3. 17. And S. Paul joins together peace and holiness, Heb. 12. 14. since there cannot be a right practice of holiness, without a sedulous pursuit of peace. No man more after God's heart then David; and if you would observe his temper, view the character he gives of himself, 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 Hypocrisy is ever accompanied with pride, and no wonder, if (according to Solomon's Proverb) by pride cometh contention, whereas sincerity is ever attended with humility, which is the nurse of peace. Nothing more usual with Hypocrites, then under pretence of advancing holiness, to foment divisions; but the upright man endeavors to build God's Temple without the noise of axes or hammers. So fitly doth this expression agree to him, he is a peaceable man.

To this man of peace, sunt reliquia, saith the Vulgar, there are the remainder: that is, say some, of a prosperous posterity, a blessing which God is often pleased to confer upon his Saints. And in this construction we find the Hebrew word sometimes rendered, so Psal. 109. 13. 〈 in non-Latin alphabet 〉 the same word with this in the Text, is translated posterity. With these Arrows God vouchsafeth to fill the just man's Quiver, these Olive plants he sets round about his Table, they are the heritage of the Lord, and that reward which he sometimes gives to the upright. This is that blessedness which David promises to the man that fears the Lord, His seed shall be mighty, and his generation blessed. Some men count Children, Bills of Charges; but God puts them on the accounts of mercies. 'Twas a pretty answer that Cornelia gave a noble Lady, who lodging in her house, shown her all her jewels, with a desire to see her riches; She bringing forth her Children which were newly come from School, said, Hi unice mihi sunt thesauri, These are my only treasure. Such indeed are Children, no small riches, where God sends them; which made the Comoedian to say, 〈 in non-Latin alphabet 〉 , a numerous progeny, contributes much to temporal felicity. And this is promised to the upright and peaceable man, as his remainder.

Others conceive this remainder to be understood of a good name, which the just and peaceable man leaves behind him. It was a true saying of him in Plautus, Si bonam famam servasse sat, dives ero, To obtain and preserve a good name, is riches enough. Yea Solomon compares it with, and extols it above a precious ointment. This is that blessing which usually attends upon the good. So true is that of the Poet,

Which if you please you may English by that of the Psalmist, The righteous shall be in everlasting remembrance.

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

Finally, some understand this remainder to be of a glorious reward which all just & peaceable men shall be partakers of, a construction that may well fit the Original, 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 vain on God's Altar. So true is that of the Wise man, He that sows righteousness shall have a sure reward, Prov. 11. 18.

Dionisius causing Musicians 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 Music, so he them with hopes of reward. But, God deals 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 blissful recompense 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 remembering, that while the rough Esau's 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 suitable to the Original, 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 man's days are full of trouble, but his end is rest: The life of a Saint is a continued warfare, with Satan's 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 rolling 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 signify 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 laborers received their Wages; and at the end of our lives, shall be the collation of our Recompence.

Of that Man, to wit exclusive of him, and none but him, Fine discernuntur reprobi ab electis; it is the end makes the difference between the wicked and the good: Indeed, Solomon affirmeth, That there is one event to the Righteous, and to the Wicked, to the Cleane, and to the unclean; to him that Sacrificeth, and to him that Sacrificeth not; but that respects the matter, not the manner of their end, both end by death, but not alike; and though the one as well as the other, must die, yet the one doth not die as well as the other: Indeed, to the Bad, Primum optimum, to the Good, Ultimum; the Wicked man's Wine is best at first, the Good man's at last: the Devil deals by the one as Jaell by Sisera, speaks them fair at first, til he hath lulled them asleep in security, and then he involveth them in misery. But God doth by us, as the Hebrew was to do by the Captive Woman which he Marryed: at first he appointeth us a time of mourning, but afterwards he vouchsafeth us the fruition of himself in Glory. The freshest rivers of carnal Pleasure shall end in a salt Sea of despairing Tears; whereas the wettest Seed-time of a pious Life, shall end in the sun-shiny harvest of a peaceful 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 Honorable, 〈 in non-Latin alphabet 〉 , because he died a Conqueror, is true of the Christians end, who dieth a Victor over all the powers of Darkness, Sin and Satan, Hell and Death, being all subdued under him, and as his end is Victory, so Peace. The Verb 〈 in non-Latin alphabet 〉 , from whence the Noun 〈 in non-Latin alphabet 〉 , in the Text comes, signifies in Pi • el, both perficere and retribuere, the perfect Man shall be recompensed. In Kal, both perfici, and pacem habere, qui perfectus fuit, pacificus erit, the perfect Mans recompense shall be Peace. Peace with God, who is reconciled to him in the Blood 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 enjoys in Life, but especially at his Death. Oh what serenity and calmness, tranquility and content, possesses the dying Saint; when being come to his Haven, the music of a well-tuned Conscience welcomes him to the Shore: then it is that he becomes 〈 in non-Latin alphabet 〉 a teacher of tranquility to all that behold him; then it is that being come to the last act of his life, 〈 in non-Latin alphabet 〉 , he is filled with sacred exultation in a sense of his reconciliation with God: What Saint Bernard saw in holy Gerrard, is frequently observable in upright Men, Actitus sum ego ad id miraculi, videre exultantem in morte hominem, & insultantem morti: I beheld him, saith he, exulting in Death, and insulting over Death. Thus do good Men die triumphing in their Victory, and rejoicing in their Peace. So that what Gregory Nazianzen saith, concerning his Sister Gorgonias death, may be applied to every perfect man when he Dieth: it is 〈 in non-Latin alphabet 〉 , his Dying day is his Holy-day, and his Funeral his Festival. In a Word, what Simeon desired of God, and God promised to Abraham is performed to every upright man, he departs hence, and goes to his Fathers in peace, For the end of that man is peace.

2. The word rendered 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 Bliss and Glory. Such indeed is the upright man's condition in the end, when he shall arrive at that place, Ubi nullum deerit bonum, nullum aderit malum, where there shall be an absence of all evil, and a concurrence of all good, where that shall be verified which is promised, Rev. 21. 4. God shall wipe all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be anymore pain: for the former things are past away. In a word, where there shall be, Vita aterna, beatitudo perfecta, summa voluptas, as Saint Bernard sweetly; fullness of Joy, perfection of Bliss, and eternity of Life: Ubi 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 always exceeding, and Life never ending. 'Twas a Custom among the Athenians at their Marriages, that a Youth of known Ingenuity, carrying a Van full of Corn and Akehornes, should solemnly pronounce these words among the People, 〈 in non-Latin alphabet 〉 I have escaped bad, and found better. How joyfully shall the Saints in that last day, when they shall be called to the Marriage Supper of the Lamb, take up the like acclamation, we are passed through all our troubles, and have found durable joys; we have escaped out of an Egypt of bondage through a Wilderness of sorrows, unto a Canaan of bliss. Nautae dulcia patriis oscula littoribus figunt, liberatos se periculis, absolutos erroribus gratulantes: The Mariner that hath been preserved from many violent Stormes, and outrageous Tempests, does not with more full contentment kiss his native Shore, then the upright Man after various sorrows here endured, 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 ourselves:

1. Si vis in pace mori • sis servus Dei; 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 studied 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 〈 in non-Latin alphabet 〉 , good Souls do go hence with hope: Indeed they, and none but they, whose hearts are upright can depart hence in a sure expectation of bliss, 〈 in non-Latin alphabet 〉 , a truly serene death is asserted by the Stoics to be the only portion, 〈 in non-Latin alphabet 〉 of good and virtuous Men: and we see the Spirit of God in this Scripture appropriates it only to perfect, and upright men. It is a fond presumption of those, who live in hope to die happily, though they live wickedly. Do men gather Grapes of Thorns, or Figs of Thistles! saith our blessed Savior. Its in vain to expect the Grapes of Peace, and Figs of Comfort upon the Thorns and Thistles of Wickedness: We never read of one that lived well, and died ill, and but of one who lived ill, and died well. What madness were it for a man that soweth his Field with Cockle, and Tares, to look for good Corn at the Harvest? No less desperate is their folly, who think to reap Peace and Glory from the seeds of Sin and Hypocrisy. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. It is the ••••… tion of God himself, There is no peace to the Wicked. True it is, for the present, they have a senseless stupidity, but tranquillitas ista tempestas, their sleepy Consciences shall at last awake, and bite: and though not always sensibly, yet certainly, not in their own apprehension, yet in God's determination the end of the wicked is destruction: As therefore we desire our end may be everlasting life, let us now bring forth fruit unto holiness.

2. Let the upright learn, with patience, to wait for their peaceful end: working Righteousness, is called in Scripture a Sowing, among others no doubt for this reason, that as there is a space between the Seed-time, and the Harvest, during which the Husbandman waits, so is there between the work, and the reward. The Prophet tells us, he that believes makes not haste. Faith is sure of the thing, and therefore is content to stay the time; for the most part, our expectations are too short breathed, and as we post-date our duties, so we ante-date our mercies: We do in this case as the unjust Steward, who, when an hundred should have been set down, caused the debtor to take his bill and write fifty. When mercy is to be vouchsafed an hundred days 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 confer'd: the time of bestowing this peace is at the end, do thou hold out waiting until the end. Ne deeris Deo in fide, & non deerit tibi in opere, be not thou a wanting to God in expectance, and he will not be wanting to thee in performance. In the mean time, let the upright man learn to run with patience, the race that is set before him. to bear quietly the afflictions that are laid upon him, Fortiter malum qui patitur, post potitur bonum, he that endures evil cheerfully shall at last enjoy good certainly, the end will make amends for all. Oh let the sweetness of the recompense mitigate the bitterness of our sufferings; the cloudiest Morning may have a red Evening a pleasant Spring follow a sharp Winter, the most blustering Storm end in a quiet Calme, and the saddest trouble of the Just, not only may, but shall be swallowed up at last in fullest joys. What the Poet spake concerning the Fabrication of the World, and truly, not much unlike Moses description of the Creation.

The Sky, and the Day sprang from the Night, may here fitly be applied to the upright, there ariseth the light of Comfort, sometimes in, always after, nay, out of the darkness of his sorrow. It was a pretty device of one Giacope Sanzaro an Italian, who having been long in Love, and much crossed, filled 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 days. Let the perfect Man comfort himself in this assurance, that though the Kalendar of his Life, may be full of miserable days; yet the day of his death shall be full of Joy, and the end of his Life, a beginning of that bliss which shall never end.

In fine, that council which Solon gave to Croesus in the midst of his Glory, let me give to the godly Man in the midst of his sorrows, Respire finem, Observe the end. Indeed this is that which may both darken the luster of wicked men's Prosperity, and qualify the sharpness of good men's Afflictions. And as it concerns 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. General 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, Mark, and Behold.

In the two Verses immediately preceding, David records his own experience of the Wicked, and from thence encourageth 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 withal, 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, today, and forever. The same, not only in his Essence, but in his Operation, in his Being; but in his Working, what he hath done, that he still does, and will do: Divine providence ever acts like it self, and though it vary in particular circumstances, yet ever keepeth the general course of rewarding everyone at the last according to their works; 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 registered, may encourage us, to expect the same, to which end it is David here called upon us in the words of the Text, Mark and behold.

The duty here required we see is ingeminated, not only Mark, but Mark and Behold: The reason whereof, we may very well conceive to be both fervency in the Penman, and necessity in the Matter. Indeed these two do well together, where the duty is needful, Zeal becometh the Preacher; that cannot be too often pressed, which must be performed; 'tis like the frequent knocking at the Door, that it may be sooner opened, the renewed strokes upon the Naile which drive it in the faster. Thus the Prophet Zephaniah persuading to that needful part of Repentance, which consists in self-examination, not only propounds, but repeats it, Gather yourselves together yea, gather yourselves together. And the Psalmist here seeing a necessity of this duty, to prevent those dangerous mis-constructions, which otherwise carnal Reason might be apt to make of God's proceedings; not only sets it before us, but presseth it upon us in this double expression, Mark, 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, mark the upright man himself in the course of his life, indeed his intentions are only 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 Savior's precept to his Disciples, that their light should so shine before men, as they might see their good works: And surely, if good Men must do their works so as to be seen, we must see their good works when they are done: And in this respect we must take notice of the upright man for a double end:

First, Ut honoremus, let us mark him, that we may honor him, and those Graces of God which are manifest in him: indeed the world looks on the Saint with a scornful eye, because with a Carnal; they say of him, what those Jews did of Christ, He hath no form or comlienesse: and when we see him, there is no beauty that we should desire him. Let us view him with a Spiritual aspect, and we shall find that worth which deservedly calls for our esteem: indeed the upright, as David well calls them, are the excellent ones of the Earth: though men cast them out as Drosse, yet they are the finest Gold; though men trample them underfoot as Pebles, yet are they precious Pearls: They are so in God's account, let them be so in our esteem.

Secondly, Ut imitemur, let's mark the upright man so as to imitate him, eye his steps, so as to tread in them: 'It is God's goodness to afford, and should be our wisdom to make use of the Godly, Tanquam statuas Mercuriales, as Travelers do of those Statues which are set to point forth the way unto them. Saint Paul calls the Saints of the Old Testament, a cloud of witnesses; alluding, no doubt, to that pillar of a cloud which went before the Israelites in the Wilderness to lead them the way. So should our eye be fixed 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. Paul's request to the Corinthians, Be ye followers of me; we must be so of every upright man, and to that end mark him.

Secondly, Behold the upright man in the close of his death, and this is that I conceive the Psalmist chiefly aims 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 until 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 do in reference to Job; both to look upon him in that way of patience wherein he trod, You have heard of the patience of Job: and withal in that end which happened to him, And have seen the end of the Lord. Indeed, this is that duty which concerns us in reference both to the good and bad, to look upon them not in their present, but future state. This world is as a stage, whereon both the Upright, 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 wished the Israelites to fasten their eyes upon, and therefore, when Corah, Dathan, and Abiram, had rebelliously conspired against him and Aaron; he calls the people to a consideration of their end, If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me. And in regard of the Good, '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 means we shall best rectify our judgments, and avoid false censures: So that these two words, Mark 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 man's end, to restrain 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. Lest otherwise we account God unequal 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 clears 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 condemn him as miserable in those afflictions he undergoes: What Saint Paul says in another case concerning the Saints, If in this life only we have hope in Christ, we are of all men most miserable: may with a little variation be used in this, if we judge of good men according to their condition in this Life, we shall account them of all men most wretched; but let us stay our censure till the last, trace the Saint to his journeys end, and then we shall freely confess, that none are more blessed then the Upright, or happier then the Perfect.

To shut up this in a word of useful Application.

'It is the general assertion of Solomon, The wise man's eyes are in his head, but the fool walketh in darkness. Let us in this particular show ourselves wise Men, by having our eyes in our head, to mark, and behold the upright man's end. Let not the beams of the ungodlies prosperity dazzle us, but rather wait a while til their dismal end, when we shall see their Sun set in a Cloud, their Candle go out in a Snuffe, and their hope sink into Despair. 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 splendor, 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. Indeed, those two are well put together, stand still, and see, whilst a man moves swiftly, his eyes dazzle, but when he stands still he sees clearly. Let us do so, patiently expect, and diligently observe, that Salvation which God in the end will work for his Servants. That counsel which Christ gave to the Church of Laodicea, let me give to you, in reference to this duty, Annoynt your eyes with the eye-salve of the Spirit, that you may rightly discern, and wisely judge of God's 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 God's Justice, and admire his wisdom; you will follow the good Mans steps, and desire his end. In a word, you will prefer afflicted Godliness, before pleasurable Wickedness; persecuted Religion, before prosperous Rebellion; and despised Piety, before advanced iniquity. Finally with Moses, you will esteem the afflictions of God's people, sweeter comforts then all the pleasures of Sin. The reproaches of Christ greater riches then all the treasures of Egypt, having a respect to the recompense of the reward, that blissful 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 custom among the Ethiopians, to set the dead Bodies of their Friends in glazed Sepulchers, that their proportions might be obvious to the passengers; how needless soever that custom was, 'tis doubtless no more then just, that the pious lineaments of their minds who die in the Lord, should be presented to the living in the mirror of Art. Indeed commendation after Death, is the tribute of a Religious life: Good works are Jewels, not to be locked up in a Cabinet, but to be set forth to public view. If Christ would have Mary's name remembered in the Gospel unto the Worlds end for one box of ointment 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 find any godly Man laid in his Grave without an Epitaph of Honor. 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, Jerome to Nepotian; and Bernard to Malachias, and Gerard. The truth is, in reciting the virtuous acts of Dead persons, we do not so much advantage them, as benefit ourselves. What do they need glory on Earth, who are glorified in Heaven? Nostrâ interest non ipsorum, its our interest, not theirs, since by their examples we are provoked to good works: Nay, let me tell you, in rehearsing their Graces, we do not so much honor Them, as glorify God. 'Twas the Greek Fathers Apology for himself, 〈 in non-Latin alphabet 〉 , in praising virtue, I extol the God, who is the donor of it.

It cannot then (at least justly) offend any religious Ear, if I shall endeavor to delineate the singular worth of this illustrious Knight, whose Funerals we now solemnize. And here it fares with me, as with a man in a Garden, full of choice Flowers, that knows not where to pick: abundance of matter, making me almost barren of expression. As for a complete Enumeration of his Virtues, 'tis a work which neither my scant Abilities can perform, 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 years, 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 Livy 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 do 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 guess 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 public Governor, Behold him as a private Christian; and in both (setting aside Human Frailties.) you shall find him well worthy these Characters in the Text, Perfect, and Upright.

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 endued with a perspicacious eye, to discern between things that differ; and a resolute heart to do justly, without any respect to persons. He was far 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 public 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 pity, is Cruelty. In sum, the integrity of his Spirit, in administration of Justice was so evident, that I doubt not, but many in this Congregation who sat with him in public Courts can abundantly attest it: It pleased this City to put him upon several places of great Trust and Honor; & 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 defense 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 endeavor) to God and Man, that which of right belongs unto them. Of both these, we shall find him a most conspicuous Pattern.

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 Heresy, and Schismatics call Popery. His delight was fervent in, and therefore his repair 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 public places of Worship whilst he lived: so the large sums of Money he gave to the Edifying, and Repairing of them when he Died, fully proclaim that to be true of him, which David said of himself, The zeal of thy house hath eaten me up. Singular was his reverence in attending to God's Word, and affectionate his respect to the dispensors of it, Esteeming them highly in love for their works sake; among whom I must gratefully acknowledge myself (though the unworthiest) to be one, who had no small share in his favor. This cordial love of his to God's 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: And withal, it was so much the more imitable, in that it was not only Verball, but Real; in Expression, but Action; in Respect, but Relief of those whom he thought Orthodox, & found Necessitous, to whom (besides many particular, and liberal supplies in his life) he hath bequeathed an hundred pounds at his Death. Add to all this, that which indeed denominates him the Upright man in the Text: he gave Meales of private Devotion to his Soul. 'It is a good saying of the Father, Non est vera religio, quae cum Templo relinquitur. That Religion is not sincere, which leaves a Man at the Church Door; if you will find out a man's 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: Ubi lacrymas non hominibus offerebat, sed Deo, where he poured forth tears to his God, for his own, and the Sins of the Nation: yea, not only in the Day, but Night, in his Closet, but on his Bed he sought his God: Often expressing to his no less 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 Kingdom.

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 helpful Master. To his acquaintance a faithful Friend, and in his Commerce with all men, a just Dealer. I cannot stay to enlarge on any of these, only let me present to you, that Grace of Charity wherein I am confident he out-stripped many, though otherwise of equal rank with him. As God had blessed him with a fair Estate, so he gave him a large Heart: nor was he more careful 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 Town of Plymouth, which had the Honor to be the place of his Birth, Five hundred Pounds, for the yearly Cloathing of their Poor. To this Parish, whereof he was a principal Member, Two hundred Pounds; besides various other Gifts to several Hospitals; 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 Works to be carried before, as well as behind him. He made his own Eyes the Over-seers, and Hands the Executors of his Charitable mind: Witness, besides many private, and personal Reliefs, that ample Guift of Five hundred Pounds which in his life he bestowed on Christ's Hospital, of which he was sometimes a President. And which was no small encouragement to him, and may be to others, in showing works of Mercy, he found that he gathered by scattering, his Store increased by Distributing; and that Bread again 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 myself, or have been credibly informed of:) I think Envy it self cannot deny him (nn an Evangelical sense) the title of a Perfect, (or if that may be too much, yet of an Upright ) 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 Judgment, let me show 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 Counsels 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 God's esteem, '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 glass of Virtues, Theatre of Graces have we lost? one, in whom there was a rare combination of Severity, and Meekness; Gravity, and Courtesie; Charity, and Frugality; Zeal, and Discretion. I cannot better resemble him then to the stone Garamantides, which, though it cast no great luster outwardly, Tamen intus habet aureas guttas; Yet hath golden drops within; his delight being more in internal sincerity, then in External shows.

To draw to an end, his end must needs be comfortable, whose life was so profitable; and indeed so it was; There were a pair of Virtues, worthy our observation, which he expressed in his sickness: Patience, and Confidence. A quiet submission to God's will, and a sweet repose in God's mercy; Both which, though opportunity favor'd not me to be a personal witness 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 cheerfulness. 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 days of thy youth; old age and sickness 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 died in that peace, which was promised to Abraham, before that utter ruin comes, which seems to hang over his native Country. He died in peace, in his own house, not in a prison, after all his sufferings, quietly breathing forth his last, in his own bed. And which was best, he died with a quiet mind, in that comfortable sense he had of his reconciliation to God, through faith in the merits of his Savior. Nor must I forget to apply the vulgar reading of this latter clause in my Text, to him, There are remainders to this peaceful man; The relict of an hopeful posterity: God lengthening his days so far, as to see not only his children, but his child's children: upon whose heads, I doubt not, but his graces, through God's mercy, will procure a plentiful shower of blessings to be poured down. And not only so, but to him likewise there was the remainder of a good name; like a Taper of pure wax, he burned clearly in his life, and hath left a sweet savor behind him at his going out. And as I hope his soul now partakes of that glory which is prepared for the Saints; so to his body that must now be-laid in the Grave, there is the remainder of a glorious resurrection, to that immortal bliss which is reserved 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 tears in vain upon his grave, but rather let them, and all we who know him, esteem his Memory blessed; and though we can now no longer mark 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 practiced, that we may come at last to be with him, in that glory whereof he is now possessed forever.