A SERMON Preached at the FUNERAL OF Mrs. ALICE BRAY, wife to FRANCIS BRAY of Farthingo, near Brackley in the County of Northampton, Gent. Upon PSALM 37. and vers. 37. March the 2. 1645. By W. I. Minister there. Mark the perfect man, and behold the upright, for the end of that m●n is peace. LONDON, Printed for MATHEW WALBANCKE, 1646. A FUNERAL SERMON. PSAL. 37. ver. 37. Mark the perfect man, and behold the upright, for the end of that man is peace. THe princely Prophet in this Psalm persuadeth 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 seem to flourish, yet they shall soon be cut down like the grass, and whither as the green herb, vers. 2. But on the other side, the godly man who trusteth in the Lord and doth good, who delights himself in the Lord, commits his way unto the Lord, etc. he shall dwell in the Land, etc. and the Lord shall give him the desires of his heart, etc. Yea, he shall bring forth his righteousness as the light, and his judgement as the noon day, vers. 3, 4, 5. etc. Again, another difference is, that evil 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, etc. vers. 7, 8, 9, 10, etc. such shall be the success 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, etc. yea, though the wicked draw out the Sword, and bend their Bow to cast down the poor and needy, and to slay such as be upright, yet their sword shall enter into their own heart, etc. 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 than the riches of many wicked, vers. 16. etc. 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, etc. But contrarily, the wicked man bearing malice in his heart, he watcheth the righteous, and seeketh to slay him, vers. 31, 32. etc. These and many more like differences between the godly and the wicked, you may observe in the former passages of this Psalm, whereby they differ in the whole course of their life. But the main difference between them, whereof the Holy Ghost would have us take more special 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 progress 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 speak unto you only 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 mankind, man or woman, of either sex, or age, young or old, or outward condition, rich or poor, 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, etc. 1. The Precept, as I said, is double, consisting of two branches, yet both expressing the same thing, Mark the perfect man, and behold, etc. doubled to note (as I conceive) both the necessity, as also the excellency 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 explain each of these particulars, and then proceed to instruction. 1. In the first precept, the act is Mark, Mark, saith he, etc. Mark, that is consider diligently, take a serious view of him, look upon him wishly, and with special observation, so much the word implieth. 2. The object or person thus to be marked, etc. is the perfect man or woman, man for mankind, as I said, mark the perfect man or woman. You will say, is there any such man or woman? who can be justly called perfect? who can say my heart is clean, I am pure from my sin? who dare assume to himself the title of perfection, seeing so sanctified a vessel as Paul himself, saith of himself, that he had not already attained, either were already perfect? Phil. 3.12. I answer, perfection in some sense cannot be denied unto a Christian, for then in vain were this and all such like precepts to observe it, or exhortations to endeavour it, as Heb. 6.1. etc. 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 go on to perfection, if perfection could not be attained. To resolve this doubt therefore more clearly and fully, it is necessary that we distinguish of perfection, and thereby make enquiry into the several kinds thereof, and thence see in what sense a man may be called perfect: Know we therefore that a Christian man or woman may rightly be said to be perfect sundry ways; for instance, 1. A Christian may be perfect in respect of acceptation, though not in respect of operation; namely, in respect of God's acceptance, who of his infinite goodness, accepts the will for the deed; and therefore as in case of liberality to the poor, 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, etc. saith the Apostle, 2 Cor. 8.12. If a man or woman have a willing mind, joined with a readiness 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 God's acceptance, though not in regard of operation, his own best works deserving no such thing. 2. A Christian man or woman may be said to be perfect comparatively, though not positively or absolutely; comparatively, in respect of others, though not positively or absolutely in himself: For example, if a Christian that devotes himself to serve God in sincerity, be compared with wicked, carnal, and worldly-minded men, who serve him not, he is perfect in comparison of them. So he or she that makes conscience of their ways, though they have many failings, weaknesses, and imperfections 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 own corrupt and vile affections, and seek not the power of godliness, 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 enjoins; 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 himself; this perfection of love is found in no man in this mortal 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 singleness 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 attain 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 he speaketh of himself 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 singleness of heart: This sincerity is the perfection of a Christian: And so were. Noah, Abraham, job, 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 weak 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 he 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, joh. 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 weak measure; and therefore the Apostle calls it a being sanctified wholly, and a preserving blameless of the whole spirit soul and body, 1 Thess. 5.23. that is in all parts of soul 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 days, 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 Physicians: So than Asa had 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 full measure and degree of perfection in all parts, for he failed in the things beforenamed; he had his imperfection thorough the weakness of sanctification, which is not perfectly attained to in this life. By all which it appeareth, that perfection cannot be denied, but that a Christian man or woman may attain it, for so here you see such a one called a perfect man, Mark the perfect man. Perfect in respect of God's acceptation, though not in respect of his own works or operation, God accepting his will more than deeds. 2. Perfect comparatively, though not positively or absolutely, in comparison of others not yet converted or sanctified, though not positively and absolutely in himself. 3. Perfect Evangelically, though not legally, accordingly as the Gospel accepts, though not as the Law enjoins. 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, Mark 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, 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 uprightness 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 uprightness 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 crookedness and declining from the strait rule; yet because here is, first a drawing near, and endeavour after full perfection. Secondly, a comparative rightness, in respect of the unregenerate, whose course is wholly crooked. Thirdly, the acceptance of a merciful 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 reasons why we should do so, or else it would never be so earnestly pressed upon us. And indeed many reasons might be rendered, and time would fail to enlarge them; I will only pitch upon one, which I take to be most principal, and that is this, Mark 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 comprised 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, chief, Mark the perfect man, and behold the upright, that we may make choice of them for our patterns, and follow their good examples. To this end, St. james thus exhorteth, chap. 5.10. Take my brethren the Prophets for an example of suffering affliction and of patience: And S. Paul also claims to himself this honour, Phil. 3.17. Brethren be followers together of me, and mark them which walk so: Mark them, why so? as ye have us for an ensample, saith he; namely, that you may follow our example: And so also he chargeth God's people, to afford the like to their Pastors, Heb. 13.7. Remember them which have the rule over you, etc. whose Faith follow, considering the end of their conversation. Mark, and behold that ye may follow their faith, etc. The Lord hath dealt very mercifully with us, as in many other things, so herein especially, in providing us all helps convenient for our salvation. Two senses there are of learning, sight and hearing, they are neither of them without their means of instruction. As to our hearing he hath furnished us with Pastors according to his heart, which shall feed us with knowledge and understanding jer. 3.15 and hath given us in our congregations, as formerly to the Jews in the wilderness, the voice of criers, 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 only laid open the Book of Scriptures, but also the great Book of his creatures, wherein the rudest may read his power and wisdom, in plain characters written, as the Apostle shows, Rom. 1.20. the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal power, etc. 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 only the honour of his eminent Saints, but also our instruction and encouragement to sanctity, perfection, uprightness, and integrity, for these reasons especially. 1. Knowing how naturally we are addicted to imitation, and how examples move more than words, as Bernard said, Validior ect operis quam eris vox, the voice of works is of more force than of words. In this he would not be wanting unto us, that if we will needs be imitating, we may have such patterns as shall not misled us into error; but contrarily, such as shall lead us on to perfection and uprightness, 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 own 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 numbered amongst the most hard and difficult proposed by our Saviour, Matth. 10.38. Namely, to take up our cross and follow after him: And can we name the cross 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 spoil 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 Christ's greater riches than the treasures in Egypt. It were much, yea too much for many, to leave Country and Kindred and father's house, yet did not Abraham so? Gen. 12.1. etc. Hardest of all were it to leave life, (sigh 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 been endured by the Saints of God, as Heb. 11.37. etc. they were stoned, they were sawn asunder, etc. 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 honour therefore we willingly afford the Saints, to make them our precedents and patterns in holy practice, or if there be any other of due praise and commemoration of their virtues warranted by that saying of our Saviour touching that fact of the woman, pouring ointment on his body for his burial, Verily, saith he, wheresoever this Gospel shall be preached in the whole world, there also shall this that this woman hath done, be told for a memorial of her, Matth. 26.12, 13. and so also the author to the Hebr. chap. 11. doth commemorate at large the Faith and other virtues of the Saints, to their perpetual 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 God's honour, namely, the honour of invocation, because we do not pray unto them, and make them our intercessors 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 means, then by being made Idols? Judge in yourselves, whether do more dishonour them, we by denying them invocation; or Papists by refusing imitation, which God hath allowed them; let it therefore suffice us to mark and observe them for our imitation. It is not impertinent here to add that enquiry, how fare the Saint's practice may be our pattern; and how fare their example warrants or binds us to imitation? For answer whereunto, we must know, that their actions admit this distinction: 1. Some of them are noted as sinful (for the best have not been without their failings) wherein they bewrayed humane frailty, these are spectacles of natural infirmity, not examples for like practice; they are written for our caution, not for imitation. 2. A second sort were done by virtue of special dispensation: So Abraham attempts to slay his son, Gen. 22.10. so the Israelites rob and spoil the Egyptians, Exod. 12.35, 36. This is no warrant of cozenage to any man, for the general rule binds 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 again, Psal. 37.21. 3. A third kind they did by special and extraordinary calling; as Abraham leaves his country for pilgrimage in Canaan, Gen. 12.1, etc. as john Baptist professed a kind of hermitage in the wilderness, 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 kind occasioned by special necessity of times, or appearance of scandal; so the primitive Christians had all things common, Act. 4.32. and Paul makes his hands minister to his necessities, Act. 20.34. Yet there is no footing herein from these examples for anabaptistical community, nor necessity laid on Ministers to use manual labour, except where cases and times are alike to those. 5. The last sort of the actions of Saints, which are principally, if not only, written for our imitation, were their practices which do accord with the general Law moral, such as those of patience, humility, meekness, obedience, etc. herein is our bond of imitation, to follow them in the practice of these and the like Christian graces and virtues, mark and behold them, herein to imitate them. Thus Sara is commended to our women's imitation, for modesty and gravity in attire, 1 Pet. 3, 4, 5, 6. What should I multiply words in this respect? The Apostle himself hath set us our line, 1 Thes. 1.6. namely, that we become sollowers of them and of the Lord: Christ is the pattern of patterns, the rule and measure of all examples; Take my yoke upon you, and learn of me, saith he, Matth. 11.29. for I am meck and lowly in heart, etc. therefore Paul to his precept, Be ye 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 transcendent, so their exercise supereminent; he errs not that follows Christ as his precedent, in any thing wherein he is commanded imitation, nor he that follows the Apostles or Disciples of Christ, with the limitations beforenamed, to this and therefore mark 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, we must know, that peace is thus tripled by Divines, 1. Internal: 2. Externall: 3. Eternal. 1. Internal peace is the tranquillity of the mind and conscience in God, satisfied in the sense of his goodness, and is a fruit of Justification; for as Rom. 5.1. Being justified by faith, we have peace with God through our Lord jesus 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, etc. when we keep the unity of the Spirit in the bond of peace, Ephes. 4.3. and this is either domestical, or ecclesiastical, or political. 1. Domestical, or household peace, which shows itself by freedom from bitterness, discords or any absurd peevish passions in our houses. 2. Ecolesiasticall, or Church-peace, which is not only 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 mystical body, both in consent and doctrine. 3. Political peace, and that's either private, and so it is a rest from suits and quarrels; or public, and so it is a rest from wars, and rebellions, and tumults: These be the branches of peace external. 3. Peace external, 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 tranquillity of order, where we are set out of touch or reach of the Devils 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 lieth 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 kind; and so the sense 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, etc. and so enter into peace eternal in heaven: So then, here you see, as was said, one main 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 be destroyed together, the end of the wicked shall be cut off. I shall only, and that briefly, speak of the former at this time; namely, the end of the perfect and upright, which is peace; peace both internal and eternal: 1. Internal of the mind and conscience in God satisfied in the sense of his goodness, and assurance of his mercy in Christ. The collection is plain from the Text, that the godly man or woman shall make a peaceable end, their mind and conscience very comfortable in death; for mark the perfect man, etc. 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 ways of righteousness in his life, when death cometh, he quietly awaiteth the Lords good leisure, in assured hope of entering into a place of rest, by the merit and death of Jesus Christ. This appears also in Paul's disposition, Phil. 1.23. having a desire to departed, or to be let lose, and you may see in him the true disposition of a religious man of a perfect and upright man or woman, so fare was he from endeavouring to put death out of his mind, as if it were a terror to think thereon: As that contrarily, he took comfort in remembering it: So fare was he from fearing, lest it should come too soon upon him, that he rather desired it, and the delaying thereof was irksome to him: This therefore is an argument, that Paul's 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 departed. 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 departed in peace: And to assure us, that his desire herein proceeded not from any worldly discontent; he speaks of a departure in peace, as an evidence of some feeling of peace betwixt God and his soul, and giveth his reason of it, for mine eyes have seen thy salvation: He had now as much spiritual comfort and contentment, as in this world could be hoped for, and was therefore now desirous (if it might stand with God's good pleasure) to end his days in the midst of that sweet peace which he felt in great abundance in his soul. It was the blessing that God promised to Abraham, Gen. 15.15. that he should go to his fathers in peace, which is to be referred, 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 soul, at the end of his life, that then he should go to his fathers in peace: Thus it is plain 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 quietness in the mind and conscience, when I am persuaded and assured in my soul 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 soon as he was departed hence, he should be with Christ, which is fare better; and therefore he desired this departure: He that felt himself now in Christ, could not but be assured that he should afterwards be with Christ, and so at peace. To whomsoever God gives Christ, he gives all things, for all things are in Christ; and therefore he that hath Christ, hath life, and all things pertaining thereunto, righteousness, peace, etc. Now if it be questioned, whether the servants of God, the perfect and upright, have this assurance of their reconciliation, and so of peace? I answer, it is certain, that sooner or later, they all have it in some measure; for it is said plainly, They which are Christ's, have the Spirit of Christ, and if any have not the Spirit of Christ, he is none of his, Rom. 8.9. And again, vers. 10. This Spirit beareth witness with our spirit of our adoption, that we are the children of God. Here is a double testimony, God's 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 glorify God in uprightness of heart and holiness of conversation. Hence came Paul's comfort, 2 Tim. 4.8. I have fought a good fight, saith he, and this encouraged him to expect that Crown of Righteousness, which the Lord reserves for all which love his appearing. Consider to this purpose the example of Hezekiah, Isa. 38.1. etc. he knew, no doubt, that he must die, but at that time there mentioned, when the Prophet Isaiah came unto him from the Lord with this doleful message, Set thy house in order, for thou shalt die, and not live. Whom would not these tidings have strucken to the heart, and what could Hezekiah then expect but present death? Well then, all things thus threatening his end, the common condition of nature, the mortality of the present sickness, (being as it is thought, the Plague) and above all, the doom brought from the Lord by the hand of such a Prophet: Where now was the staff of Hezakiahs' comfort, but even the witness of his soul and conscience, testifying unto him the sincerity and holiness 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 dismiss 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 withal 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 God's 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, etc. but because they know good works to be the way to the Kingdom, but not the cause of reigning, God hath ordained, that we should walk 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 happiness; the evidence, not the cause of their peace. Thus for peace internal in the mind and conscience, whereof the godly are partakers, not only in life, but in death, they shall make a peaceable end, their conscience very comfortable in death; For mark the perfect man, etc. for the end of that man is peace. It is also equally true touching their peace eternal, for at the end of his life, the perfect or righteous shall enter into peace; they shall rest in their beds, etc. Isa. 57.2. they shall enter into eternal 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 soul be separated from his body, but it should be by and by with Christ, Phil. 1.23. Death should be 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 Paul's 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 himself privileged as another, as you may observe by his own words, 2 Cor. 5.1. Per we know, saith he, that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house, etc. This then by Paul's plain words, is the lot of all true Christians that instantly upon the dissolution of their earthly houses, which their souls here inhabit, they shall be admitted into a more excellent kind of dwelling, even such a one, wherein being absent from the body, be present with the Lord, vers. 8. that is, in peace. Needs must it be acknowledged, that this place is spoken, not of some special ones, but of all believers, 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 only add that, Rev. 14.13. Blessed are the dead which die 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, etc. Thus it is clear, that the end of the perfect and upright man is peace, and that both internal and eternal: 1. Internal of the mind and conscience in God, satisfied in the sense of his goodness, and assurance of his mercy in Christ. 2. Eternal, for at the end of this life, he shall enter into peace eternal in Heaven. Now then for application, seeing it is so, that an endeavoured perfectness and uprightness brings with it in the end of life peace internal, and after this life peace eternal 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 Tabernacle shall be dissolved, we may have a building of God, eternal 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 only by him is our peace procured; only they that are by grace and mercy accepted of God in Christ, have their portion in this peace. Wouldst thou then find inward peace in thy heart and conscience, to establish thee in thy combar against the terrors of sin and temptation of Satan? thou must then serve under the Prince or Peace, and become a subject under him, who will possess thee with such peace, as shall make thee in mourning, and suffering persecution, for righteousness rejoice, not only in the promise, but in the possession of a present happiness. In a word, wouldst thou enjoy peace eternal in Heaven, acquaint thyself 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 thyself, sue for mercy, labour for increase of faith in Christ, for only in him is true peace to be found. Dost thou perceive God frowning against thy sin? 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 works, no good intentions, no gifts can clear his countenance to make it shine upon thee, only he is well pleased in his Christ, and with such as he beholdeth in him, and no other: Thus this is the first means to procure our peace; namely, by Jesus Christ, Acts 10.36. 2 In the next place we must make conscience of our ways, going on still to perfection, Heb. 6.1. not as though we had already attained, or were already perfect; but this we should do, forgetting those things which are behind, and reaching forth unto those things which are before, we press towards the market for the price of the high calling of God in Christ Jesus, Phil. 3.13, 14. Strive also for uprightness, sincerity and singleness of heart and life, and to keep thyself unspotted of the world; this is that which will bring a man peace at the last: He that goeth this way, though with much weakness, with many falls, and sundry imperfections, yet he cannot miss of comfort; for mark 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 days 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 applied to this present occasion, and that I may say in the words of the Psalm, Mark this perfect woman, consider diligently, and take special observation of her, and you shall not doubt to call her perfect in the sense I before named; namely, 1. Perfect, in respect of acceptation, though not in respect of operation, God in his infinite goodness and mercy accepting her dear and endeavour after it, as perfection, though by their best works, neither she, nor any other can attain 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 God's acceptation. 2. Perfect she was also comparitively, though not positively and absolutely. In which respect we may say of her, as Hezekiah of himself, Isay 38.3. She walked before God in truth, and with a perfect heart, and devoting herself to serve God in sincerity and singleness of heart: She was perfect in comparison of others, who following their own corruption, sought not the power of godliness. 3. Perfect we may likewise pronounce her to be Evangelically, though not legally: After such sort as the Gospel accepts, though not as the Law enjoins. For though she attained not to that legal perfection: to love God with all the heart, mind, strength, etc. 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, we doubt not to affirm that she attained. 4. Perfect finally, we 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, soul and body preserved blameless, etc. no part or power of body or soul, but felt the virtue of God's 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, we may mark her as perfect: So also we may behold her upright. First, sound and sincere without guile and: hypocrisy Her heart being set right towards God, in doing all duties of Piety or Charity, to God or man, truly 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 crookedness and declining from the right rule. Yet because there was in her, First, a drawing near and endeavour after uprightness. Secondly, a comparitive rightness in respect of the unregenerate, whose course is wholly crooked. And thirdly, the acceptance of a merciful Father; In these respects, we may pronounce her upright, and so say also with the Psalmist, Behold the upright, mark 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 she, etc. And for your encouragement mark her end also: we doubt not to pronounce that her end was peace, & that both external, 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 jacob and his retinue, Gen. 34.21. These men are peaceable with us. So this woman was ever peaceable with us; no causer of contention, no breaker, but maker of peace, such shall be called the Children of God, Math. 5.9. noticed of all men, to bear the Image of the God of peace. Secondly, internal peace, between God and her Conscience, satisfied in the sense of his goodness, whereof she gave many good evidences as myself can witness, especially those two before named. First, a well-grounded faith, whereby being justified, she had peace with God, etc. Secondly, a constant endeavour after perfection and uprightness of heart and life, the end whereof is peace. From which so infallible premises we may charitably conclude her eternal peace, in the words of the Prophet, Isay 57.2. that she is now entered into peace, even into peace eternal in the Heavens, and there we leave her at peace and rest. FINIS.