The peaceful end of the perfect and upright man. A sermon, occasioned by the death of Mr. John Atwood, who departed this life, the 26th. of August 1714. aged 67 years. / By John Barnard, A.M. ; [Four lines of scripture texts]

The peaceful end of the perfect and upright man. A sermon, occasioned by the death of Mr. John Atwood, who departed this life, the 26th. of August 1714. aged 67 years. / By John Barnard, A.M. ; [Four lines of scripture texts]

Table of contents

Title page

THE PEACEFUL END OF THE PERFECT and UPRIGHT MAN.

[Page]

THE PEACEFUL END OF THE PERFECT and UPRIGHT MAN.

PSALM XXXVII. 37.

Mark the Perfect Man, and behold the Upright; for the End of that Man is Peace.

IT has ever been esteemed a Question of some considerable Weight and Importance; Who is the Happy Man? Or, Wherein does true Happiness consist? And Men in general may be ranked into two Classes, as to their Opinion about it, the one Placing Happiness in the Outward Enjoyments of this Life; but with this Difference, that some Centre it in Sensual Pleasures and Gratifications, others Fancy it treasured up in the Hoards and Abundance of Riches, while others again View it as Percht upon the lofty Pinnacles of Honour; and accordingly each of these are eager in their Pursuit after it, in those various Paths, and account none to be truly Happy, but such as have attained the One or Other of them. The other Class find true Happiness to lye more Within the [Page] Man Himself, and while some of these, (as the Ancient Heathen did) think they have discovered it in the Natural Strength, and acquired Endowments of the Mind; the Wiser part of this order of Men have really found it, seated upon a more exalted Throne, than Natural or Moral Excellencies and Accomplishments; Namely, in a Religious Bias of Soul, in a Mind like to God and Devoted to Him; and inward Principle enabling us to Serve God here, and fitting us for the Enjoyment of Him hereafter, : for this carries Present rewards in its hand, and secures Future and Eternal Ones.

BUT because those Future Rewards seem to be a such a Distance from us, and the Present are so little Apparent to our Senses, we are often so weak, as almost to give over our Pursuit after the True, and content our selves with the Counterfeit shew of Happiness, which this World presents us with; especially upon a Cursory View of the various Dispensations of the Divine Providence, in the unequal Distribution of the things of this Life.

IT is often a sad and fore Temptation to the Righteous, when they Reflect upon the present Posture of Affairs in the World; and it gives a great Shock to the Foundation of their Faith and Vertue, to consider the Present State of them that are truely Vertuous, and the very Different Condition of the Wicked; That the Righteous here are often in Trouble on every side, afflicted and tossed with Tempests, labouring in Storms, and ready to be Swallowed up of the Mountainous Waves that pass over them; while the Wicked as often pass under a Serene Sky, with a fair and easy Gale, Wallowing in Pleasures, [Page] Laden with Riches, and Distinguished with the highest Marks of Honour. Upon the consideration hereof, how great are the Searchings of Heart? and how apt are we to have our Minds Ruffled and Discomposed? And idlely Imagine, that those, whom the giddy World Looks upon and Admires, are the only Happy Men, and the Peculiar Care of Providence; whilst the Faithful, whom the World Hates and Derides are abandoned by God, and become Miserable?

'TIS the Great Design of this Psalm to obviate this Temptation, to correct our Mistakes, and Direct us how to behave our Selves under such a Tryal; that we Fret not our selves because of Evil Doers, neither be Envious against the workers of Iniquity: that we don't Murmur at the Providence, that makes the Difference, grudge them their present Portion, nor foolishly wish our selves in their Souls Stead; but that we do our present Duty, Depart from Evil and do Good, Trust in the Lord, and Delight our selves in Him; and Commit our way to Him, having the Law of God in our Hearts, and Speaking Wisdom and Judgment with our Mouths, and so Maintain our close Pursuit after Happiness in the Paths of Religion and Vertue, and Doubt not of our Attaining it at last.

THE Great Argument used to encourage us to Constancy and Perseverance in Religion, is taken from a just Consideration of the Different Ends of the Righteous, and the Wicked; Wait till the Conclusion, trace them to their Ends, and we shall see their Ends are as Different as their present State, and more abundantly; and then you will find who is the truely Happy Man. As for the Wicked, whatever his present Condition may be, yet his End [Page] is, to be cut down as the Grass, and wither as the green Herb, tho' he grow great in Power, and spread himself like a green Bay-Tree, yet shall he pass away, he shall not be, the transgressours shall be Destroyed together, the End of the wicked shall be cut off. But as for the Righteous, Mark the Perfect Man, and behold the Upright; for the End of that Man is Peace; the Salvation of the Righteous is the Lord, He is their Strength in the Time of Trouble, the Lord shall help them and deliver them.

IN the words of my Text we may Observe,

1. WHO these Words are Spoken of, viz. The Perfect and Upright Man: i.e. The truely Godly Man, set in Opposition to the Wicked, and described by these two bright Characters, Perfect and Upright; Perfect in Heart, Frame and Temper, and Upright in his Walk and Conversation.

2. WE may take Notice of what is here affirmed of this Perfect and Upright Man, and that is, That the End of that Man Shall be Peace. The Upshot and Conclusion of his State will be Peace. tho' he should meet with Difficulties and Uneasiness in his Way to it. Peace will be the Reward of his Perfection and Uprightness. By Peace may be understood not only Tranquility and Calmness of Mind, but all true Felicity as included in it.

3. WE are called upon to Mark and Observe this Man and his End: Mark the Perfect Man, and Behold the Upright, for the End of that Man is Peace. Consider well what his Walk is, and what it will certainly End in: View the Peace the Joy the Happiness, [Page] which in the End he comes to, and is the fruit and reward of his Religion; and let the Consideration hereof rectify all your hard Thoughts of God; let the sight allure you to the Love and Practise of Religion, and Support you under the Difficulties you may meet withall in your Christian Course.

Mark the Perfect Man, and Behold the Upright, for the End of the Man is Peace.

IN the further handling of which Words, I shall Endeavour,

I. TO shew you who is the Perfect and Upright Man.

II. TO give you a Prospect of that Peace which will assuredly be the End of such a Man.

I shall briefly hint,

III. THAT we should seriously Weigh and Consider the Peaceful End of the Perfect and Upright Man.

IV. AND then I shall make some Improvement.

TO begin with the First of these; which is,

I. TO shew, Who is the Perfect and Upright Man.

IT is the truely Godly Man that is here Described; and that we may have a clearer View of Him, I shall take these Two Characters of Him a-part, and Consider Perfection, as more peculiarly relating to the Inward State and Frame of the Man, and Uprightness as relating to his Actions and Outward Deportment.

[Page]I. TO Consider Perfection as it relates to the Inner-man of the Heart, and so that Man is said to be Perfect, whose State and Frame is so. This will give us a distinct account of the Perfect Man, to Consider what Condition he is in, and what Temper he is of. A Perfect Man is so,

1. WITH respect to his State and Condition; But here we must Distinguish between a Natural and a Legal or Judicial Perfection; between what Naturally belongs to the Man, and what is Legally accounted to him. For Naturally no Man is Perfect with respect to his State, but having all Sinned and come short of the Glory of God, we are concluded under a Sentence of Condemnation, being by Nature the Children of Wrath; (Eph. II. 2.) whose State and Condition therefore must needs be very Miserable.

BUT the Perfect Man is One who is in a Perfect State, in a Judicial Sense He is perfectly Exonerated and Acquitted from that Guilt which lay upon him, having a Perfect Righteousness, not his own, but Anothers, Imputed to him for his Justification before God; being Justifyed by Faith in the Name of Christ Jesus. That is to say, He is a True Believer, who realizing the Declarations of the Divine Will and Purpose, and the free offers of Grace and Mercy in the Gospel, heartily and unfeignedly Accepts of Jesus Christ as he is tendred to him, Submitting himself to His Teaching and Instruction, to His Rule and Government, and relying entirely upon the Infinite Merits of His Obedience and Sufferings for Righteousness and Salvation. And by Vertue of his thus Accepting of Christ as his alone Saviour, he has the Righteousness of his Surely and Redeemer, which [Page] is Perfect and Compleat, reckoned to him, and accounted in God's Court of Justice, as tho' it were truely his own. In this sense he is Legally Perfect, (or Rectus in Curia,) and brought into a Perfect State of Reconciliation with God, having No Condemnation belonging to him, because he is in Christ Jesus, Rom. VIII. 1. This His State of Justification is Perfect and Compleat, upon the real Actings of Faith on Christ; and will only be more Evident to himself and the whole World another Day. Thus is he a Perfect Man in Christ, Col. I. 28. being arrived unto a Perfect Man, unto the Measure of the Stature of the Fullness of Christ, Eph. IV. 13.

2. A Perfect Man is One that is so with respect to his Frame and Temper.

And here,

1. WE must Distinguish between a Legal, and an Evangelical Perfection. A Legal Perfection here means such a Sinless Frame and Temper of the Soul, and admits not of the least Inclination and Tendency to that which is Evil. This now is altogether unattainable in this Life, and in this Sense there is no Man that Liveth and Sinneth not; but there are the remainders of Corruption in the Best of Gods Children, which made an Holy Paul Cry out, O Wretched Man that I am, who shall Deliver me from this Body of Death, Rom. VII. 24.

BUT then, An Evangelical Perfection, which lyes in the general fixed Bent and Inclination of the Heart to God and His Holy Law, this is attainable, and it renders Him a Perfect Man that has it. [Page] A Perfect Man therefore is One, who, tho' he is not so thorowly Sanctifyed as to have no remaining Tendencies to Sin in Him, yet is Sanctifyed thro'-out in Spirit, Soul and Body, and maintains an Universal Love and Esteem to all the Commands of God, and an earnest Desire to Please Him. He is One who has the Image of God truely renewed upon him, his Soul restored to its Primitive Purity, his Understanding Spiritually Illuminated, his Will divinely Possessed and enclined, and his Affections heavenly in their Aspirations and Tendencies; so are all Old Things done away, and behold all things are become New in him, Thus is the Man of God Perfect, being thorowly furnished with an Inward Principle enclining of him to every Good Work. This Perfection is the Truth and Sincerity of the Heart, the reality of a Saving Change wrought in him, and is what is called a Perfect Heart, I. Chron. XXVIII. 9.

2. AGAIN, We must Distinguish between the Kinds and the Degrees of Grace. No Man is Perfect as to the Degrees of Grace. Hence our Saviour said unto him that called Him Good Master, Matth. XIX. 17. Why callest thou me Good, there is none Good but One, that is God. In God only are the Excellencies of Goodness, Holiness, Justice, Veracity, and the like, in their Proper Perfection. The Bright Angels come short of this Perfection of Degrees; He chargeth His Angels with Folly, and the Heavens are not Pure in His Sight, Job IV. 18. & XV. 15. The Saints above are Perfect as to Degrees of Grace compared with what they once were, and in that they are Perfectly free from Sin, yet they fall vastly short of absolute Perfection; being finite Creatures, their Excellencies [Page] are so too, and they are capable of Possessing them but in a Limitted Degree. So the Saints on Earth are Perfect compared with the rest of the World, and what they were by Nature, but not as to Degrees of Grace.

BUT then, they are Perfect as to Kinds of Grace. The Godly Man is Perfect, that is Entire, not divided, but all of a Piece: being Perfect and Emie nothing wanting, James 2. 4. He has not only the Grace of Faith, but the Graces of Love, of Fear, of Hope, Desire, Repentance, Humility, Meekness, Forbearance, Brotherly Kindness, Patience, Temperance, and the other Fruits and Graces of the Spirit of God which is in him. And tho' these several Graces may not, nor can they, be all in Exercise at the same Time, yet they remain and abide in him, in their Habit and Principle, and are called forth into Act according as his Circumstances may be, and as there is Occasion there-for; (tho' sometimes the Strength of Temptation, and remaining Corruption may Suppress the Actings of them:) so that if there is wanting the Exercise of any Grace it may be said to him, yet One thing thou Lackest, as to his Outward Behaviour; and if there should be did Habit of any Grace wanting, and the Man never find in himself a Disposition, or Principle Prompting of him to the Exercise thereof, when he is called thereto; 'tis certain, (however there should be the Semblance and Appearance of many other Graces in his Actions) that there is not the Root of the Matter in him, not so much as the true Habit and Principle of any One Grace at all, and all the shew thereof is but meer Counterfeit and Delusion. A Heathen cou'd observe long ago, That Vertue is all of a Piece, [Page] 'Tis One; only appearing in different Garbs according to the Dignity of the Persons She appears before, and the Occasion She manifests her self upon; Shining sometimes in One Armour sometimes in another, answerable to the Various Natures of the Assaults made upon her. So that from this Oneness, where there is any One true Act of Grace there is the Habit of All; and where the Habit of any One is wanting the Habit of All is really wanting too. He therefore is the Perfect Man whose Heart and Grace is Entire, not he who has an Heart to Believe, and an Heart to hugg and indulge his Lusts; a Heart to Love God, and an Heart to Hate and Abuse his Neighbour; but he who has the Perfection of Grace as to the Kinds thereof within him.

AND I might add, the Perfect Man is One that Aims at Perfection as to Degrees of Grace: This he sets before him as his Mark and Scope, and does not content himself with bare Existence, or a low Stature; nor Count that he has already attained by the most lively Actings of his Faith and Love; but with an Enlarged Soul Presses towards the Mark for the Prize of the High Calling of God in Christ Jesus. He is so entirely Devoted to the Service of God, that this he constantly Pursues, and tho' he cannot Glorifie and Obey God as much as he would, (because the Flesh is Weak when the Spirit is Willing,) yet his earnest Breathings are to the Lord, and to His Holy Name; that as much as possible he may shew forth the Praise of Him that hath called him out of Darkness, into His Marvellous Light, by a Well Ordered Conversation.

Which introduces me,

[Page]2. TO the other Character of a Godly Man, he is an Upright Man: Which Uprightness I shall consider as more specially relating to his Actions, his Outward Visible Deportment. And in the General: An Upright Man is One that Walks, by Rule, who Conscientiously Endeavours in his whole Behaviour, so to Conform to the Dictates of his Natural Conscience, and the Rules lay'd down in the Word of God, as that he won't wilfully allow himself to Bow or Decline therefrom, to the Right hand or to the Left; but with Holy Paul, Exercises himself to have alwayes a Conscience Void of Offence, both towards God and towards Man.

Particularly;

1. AN Upright Man is One that Conscientiously Observes and Payes all that Respe and Honour, Worship and Obedience which He Owes to his GOD. He is One that, from a Just Sense of the Being and Adorable Perfections of God, Sincerely endeavours to Worship Him in all the Wayes of His Appointment. He acknowledges his entire Dependance or God by his earnest Supplications to Him, Seeking to Him for the Bestowment of all those Mercies his needy Circumstances call for; by humbling himself under a Sense of his Fathers Frowns, acknowledging himself Less than the Least of all His Mercies; and returning the Praise and Glory of all that he Enjoyes to his Merciful Benefactor, acknowledging that 'tis not his Own Skill, nor the Might of his Hands, that hath gotten him this or that, but every Good and Perfect Gift is derived to him from the Father and Fountain of Lights. He Endeavours to lay out his Time, his Strength, and Estate in the [Page] Service of God, so as He requires of him, and may tend to promote His Glory. He appears Publickly before the Lord, to Worship Him [...] the Beauty of Holiness, gladly embraces the Opportunity to tread His Courts, and Engages with a Devout Body and Soul in the Services of His Holy Temple. He Complies with all the Institutions of Christ in His House; reverences His Day and keeps His Sabbath Holy, and never mentions His Name but with a Profound Awe upon His Spirits, not in a trifling and Blasphemous Manner. He manifests his Sincerity and Uprightness by his Secret and retired Devotions; is far from making a Shew and Pretence of Religion, to the neglect of the Great and Evident Duties of it; nor does he think to Mock God, and put Him off with some Particular Services, with a Desire to be Excused as to others; but endeavours to Walk in all His Ordinances and Commandments Blameless, to approve himself an Israelite indeed, in whom there is no Guile, by an Universal respect to the whole of that Homage and Worship which he owes to his God.

2. AN Upright Man is One that as Conscientiously attends all those Duties which He owes to his Fellow-Creatures. He is an Honest, Just, True, Plainhearted Man, in all his Converse and Dealings with Men. He endeavours after the strictest Justice and Equity between Man and Man, and fears to do any thing that should not be right: as he would not violently force any thing from his Neighbour which he has no right to, so neither will be Fraudulently over-reach Cozen and Cheat him of his Just Dues, nor take an Advantage by a Trick to wrest that from him, which his own Conscience tells him he [Page] has no Just Claim to, and which he would never have been able to come at, if it had not been for that Esteemed Pretty, but Really Villainous Trick that helped him to it: but you may safely trust to his Honesty, and depend upon the Fairness and Equity of his Dealings.

AND you may as safely Depend upon his Word and Promises, which are alwayes Sacred to him. He is a Man of Fidelity, who will not allow himself to deceive and baulk the Expectation and Dependance of his Neighbour, but will carefully see to the fullfilment of what he hath Promised; nay tho' it should be to his Own hurt that he hath Spoken and Engaged, yet he Changeth not, Psal. XV. 4. Much less will he indulge himself in False Speaking and Lying, especially in that too familiar Instance of Vilifying and Reproaching his Neighbour. He won't Insinuate Ill things of him, and under such a close Covert discharge as fatal a Volley upon his Neighbours Reputation, as if he should openly say all manner of Evil of him. He is One that taketh not up a Reproach against his Neighbour, i. e. readily catch at any Ill thing that may be said of him, rejoycing in his heart that he has thereby an Opportunity to hurt and wound him, as the manner of some is; Report, say they, and we will report; Give us the hint, and we'll spread the Matter, true or false: but his Character is that, Psal. XV. 2, 3. He Speaketh the Truth in his Heart, he backbiteth not with his Tongue, nor doth Evil to his Neighbour, nor taketh up a Reproach against his Neighbour.

THE Upright Man is Plain hearted, without Dissimulation in his Words and Actions, free from Pretext, [Page] Guile, and Design. He won't Speak You fair with his Mouth, that he may Play you a soul trick with his hands: He won't hugg you and Smile you in the Face, that while you are made to believe you have a Friend of him, he may have the fairer Advantage to do you a Mischief. But the Upright Man can say, Thy Servant is a True Man; and so he approves himself in all his Converse; his Heart, his Mouth, and his Hands go together; and he steadily Walks by that approved Maxim of Christianity, Matth VII. 12. All things whatsoever ye would that Men should do unto you, do ye even so to them.

AND I might add, that the Upright Man is careful to Approve himself so, in the Watch and Guard he sets upon himself, the Government he keeps over his Passions and Appetites, and his avoiding those Lusts of Intemperance and Uncleanness which hurt and wound himself.

THUS the Upright Man is One who Walks by Rule, and is careful and exact in his Endeavours to Live up to the Rule, in the whole of that Duty which he owes to God and Man. And so we have seen a truely Godly Man Characterized by these Two bright Marks, he is a Perfect and an Upright Man.

I pass in the Second Place.

II. TO shew that the End of this Perfect and Upright Man will be Peace. If by Peace we Understand the Calmness, Serenity, and Satisfaction of a Man's own Mind, or Peace with God, or the Enjoyment of Compleat Happiness, still it must be Assumed that the End of the Perfect and Upright Man is Peace. For,

[Page]1. PEACE is the End or Natural result of his Perfection and Uprightness. If we take a View of him as a Perfect Man, we shall find that he is in a Justifyed State; and hence naturally results Peace with God; Being Justifyed by Faith, we have Peace with God, thro' our Lord Jesus Christ, Rom. V. 1. God was indeed an Enemy to him, while he was concluded under Sin and Guilt; but since Christ has been Wounded for his Transgressions, Bruised for his Iniquities, now the Enmity is Slain, the Partition Wall is broken down, the Breach is healed, and he is made Nigh by the Blood of Christ, who is our Peace, who hath made both One: now he has a Propitiation for his Sin, Jesus Christ the Righteous, who is also his Advocate with the Father, in whom he has Redemption thro' His Blood, even the Forgiveness of Sins; is Adopted into God's Family, and God Himself is not ashamed to be called his Father.

THIS Peace with God is a Solid and Substantial Ground for Inward Peace and Quietness of Mind; for since God is become his Reconciled God and Father, is his Refuge, Strength and Shield, what need he Fear who shall be against him, tho' the Mountains are carryed into the midst of the Sea, and the Waters thereof roar and are Troubled: No Outward Affliction and Tryal can ruffle and Discompose the Mind, while it is under a true Sense of the Loving Kindness of God, which is Better than Life.

BUT besides, The Natural result of the Rectitude and Purity of the Mind, and the Cleanness of the Hands, the Sincerity and Integrity of the Heart, and the Uprightness and Honesty of a Godly Mans Life, [Page] yields him this Satisfaction and Calmness of Soul. For by this means, those unruly Lusts and Passions, which while rampant break in upon the Soul, Mar its Beauty, and Disturb its Harmony, are Lulled and Quieted, and no such Blasts are suffered to blow there: the Man is Conscious to himself too, that he is in some Good Measure what he ought to be, and does what he ought to do, that he Lives as becomes a Rational and Religious Creature, which affords him an inexpressible Pleasure and Calmness of Mind; so to be Spiritually Minded is Peace, Rom. VIII. 6.

THIS is the Peace that is the result or End of his Perfection and Uprightness, what it naturally tends to, and always aims at in him. And tho' it be true, that every Perfect and Upright Man does not alwayes Possess this Inward Peace of Soul, yet it is ordinarily, if not alwayes, his own fault; proceeding from a Breach upon his Integrity, or his careless neglect to gain a more thorow Acquaintance with himself, that he does not Solace himself with this Genuine Fruit of his Faith and Probity: for it will ever remain a Truth, That the Wayes of Wisdom [...] Wayes of Pleasantness, and all her Paths are Peace: (As, Prov. III. 17.) And, Great Peace have they that Love thy Law, and nothing shall Offend them; as we are assured, Psal. CXIX. 165. This Peace he may Enjoy in the Way to his End, which if he should go without the Experience of, yet,

2. THE Perfect and Upright Man has Peace in his End, at the Conclusion of his Life. The End of that Man is Peace. 'Tis true that the Neglect to clear up his Evidence, the Strength of Satans Temptations, and sometimes the Natural Melancholy of [Page] a Distempered Body, may give a great Deal of Uneasiness to many a Pious Soul when he comes to lye upon a Death-bed; 'tis an Untrodden Path he is entring upon, it appears all Gloomy and Dark before him, 'tis an unknown State he is passing into, and he may have some fearful Apprehensions at Entring the Dark Valley of the Shaddow of Death, and how it shall fare with him after it. Yet ordinarily, Mark the Perfect Man and behold the Upright, the End of that Man is Peace; tho' the Part he Acted was full of Difficulties and Sorrows, yet he goes off the Stage with a Serene Countenance and a Composed Mind.

SOMETIMES Uncommon Joyes and Transports of Soul Possess the Expiring Saint, which breaks forth into Astonishing Speeches and Actions, full of Divine Light and Comfort, even in the very Agonies of Death, beyond what can be Expressed: but neither is this ordinary on the other hand; the more Silent retired Calmness and Peace of Mind is the more Usual, if not the more Decent and Eligible.

WE may sometimes indeed see a very Wicked Man pass Silently away, having no bands in his Death, as the Psalmist Phrases it; but this is not from an Inward Peace of Mind properly Speaking; which is a Rational and Spiritual Satisfaction, resulting from a Distinct and Clear View of things: but this their apparent Ease, is rather an Indolency, a Stupidity, and Insensibility of their present Condition, and the State they are passing into: Whereas the Perfect Upright Man, he Layes himself down in Peace, and Quietly hopes in God.

[Page]HE meets his last Enemy with a Manly resolution, a Christian undauntedness, with Caution, but in no bondage thro' the Fear of Death; he can take him by the hand, with a Sedate Countenance, to try the Combate with him, with good Hopes of his proving a Welcome Messenger, designed to do him a kind Office, to knock off his Chains, release him from his present Confinement and Sorrows, and usher him into Liberty and Endless Satisfactions.

HE can reflect back upon the Integrity of his Heart, and the Uprightness of his Walk, with a Joyous Soul: never any looked back upon a well-spent Life with Horror and Anguish, but many Thousands have done it with Unspeakable Pleasure and Satisfaction; while the Wicked is driven away in his Wickedness, is forced out of the World, with reluctant horror, arising from the Sense of his Wickedness; the Righteous has hope in his Death, and the review of his past Life, tho' full of Infirmities, Humiliations and Repentings, afford a New Scene of Joy, and yield a fresh Satisfaction and Pleasure. Our Rejoycing is this, (saith the Apostle, II Cor.I.12.) the Testimony of our Conscience, that in Simplicity, in the Integrity of our Hearts, and Godly Sincerity, the Uprightness of our Lives not by Fleshly Wisdom, not according to the Dictates of the Flesh and under the Government of Sense, but by the Grace of God, by the firm Belief of Unseen Eternal things, we have had our Conversation in the World.

AND he Possesses Peace from the Beautiful and Glorious Prospect that is before him, the Mansions reserved for him, the Throne and the Crown that awaits him, the Decayes of the Outward Man Ministers [Page] to this Peace; thro' the Gaping Calms of the Flesh, the Soul has a Clearer and Brighter Discovery of things beyond the Grave; and upon a Sight of the Heavenly Vision, with what Calmness and Joy can he say? As the Appostle did when the Glorious Scene was before him, I. Tim. IV. 7, 8. I have sought the Good Fight, I have finished any Course, I have kept the Faith; hence-forth there is laid up for me a Crown of Righteousness, which God the Righteous Judge will give unto me.

THEN, he may gladly Hope, to find God more Evidently manifesting Himself a reconciled Father to him, and listing up the Light of His Countenance upon him; Christ Jesus as a Kind and Obliging Friend stand by his Bed side, and say to him. Fear not, I am with thee, I will Guide thee with my Crook, and Support thee with my Staff, as thou Passest thro' the dark Valley of the Shaddow of Death; (as Psal. XXIII.4.) And the Holy Spirit of God Witnessing with his Spirit, that he is a Child of God and an Heir of Salvation. So does God keep him in Perfect Peace, whose Mind is stayed on Him.

AND how Pleasant the Spectacle! To see a Gracious Saint, thus Silently retiring from the World; Maintaining the Combate and Triumphing over the Last Enemy without Struggling; Calmly, like a Lamb, laying his Body down to rest, in hopes of a Glorious Resurrection; while his Soul Peaceably with draws and with a Sedate and Easy Flight, Wings it self away, Touring a Lost to the Superiour World. Such often is the Peaceful Death of the Upright Man, and yet this is not his End.

[Page]3. MARK the Perfect Man and Behold the Upright, for the End of that Man is Peace; the Final Result and Issue of all things, when he comes to the End of his Journey, to be fixed in his Determined Endless State, he will find it an End and State full of Peace. Trace him beyond the Grave, and you'll see the Bright Messengers of Peace, that stood hovering round his Bed in his Dying Hours, now take him under their strong Convoy, and Conduct him safe thro' the Territories of the Prince of Darkness, to the rest that remains for the People of God. Blessed are the Dead that Dye in the Lord, they rest from their Labour, and their Works shall follow them, Rev. XIV. 13. Their work is at an End, and now they go to Possess the Rewards thereof; the Reward of that Man is Peace, as 'tis rendred in the Margin of our Bibles.

HERE they are in a Militant State, have many Enemies to Encounter with all, are called to Hard and Difficult Services, many a fiery Tryal, and sharp Conflict; but in the End their Victory will be perfected and their Triumph Glorious, and having no more Enemies to Encounter with, no not Sin it self, they will accordingly be Dismissed from their Warfare, and be paid off with all the Glorious Effects of a Sure Peace, Established upon the Everlasting Mountains and the Perpetual Hills.

HERE they are in a World of Sorrow and Affliction, but then they shall arrive safe home, cast Anchor as in the Pacifick Sea, nor shall the smallest Wave ever rise to dash against them more; they shall return, from their Wandring Pilgrimage, to the Heavenly Zion, with Songs and Everlasting Joy [Page] upon their Heads; they shall obtain Joy and Gladness, and Sorrow and Sighing shall flee away; there shall be nothing to Disturb and vex them in all that Holy Mountain.

IN short, all that Happiness that is Included in Peace, will assuredly be the End of the Perfect and Upright Man; The Righteous shall go away into Life Eternal, Matth. XXV. 46. Then God will become all in all to them, and they shall Partake of the Rivers of Pleasures, and Fulness of Joyes, that flow at His right Hand for ever and ever; even Joy unspeakable and full or Glory.

Say now, Is not the End of this Man Peace!

III. WE should therefore Seriously Weigh and Consider the Peaceful End of the Perfect and Upright Man. We should Soberly Consider this, to Allure us to the Practise of Serious Religion, and excite us to become truely Godly. For, can we think attentively on the Inward Peace and Satisfaction of Mind, which the Perfect and Upright Man Enjoyes? Can we View the Happy End which he comes to at Last? And all this as the Natural Fruit, and Promised Reward of his Piety and Godliness? How should the Beautiful Prospect encourage us all, to fall into those Pleasant Ways of Wisdom, to travel on in the bright Path of the Just, which shines with a clearer Lustre the farther we Walk in it, till at length it Surrounds and Swallows us up with Noon-day Glory.

WE should Seriously Weigh this Happy End, to correct our hard Thoughts of God, as tho' His Ways [Page] were not Equal and Just, as tho' the Yoke He layes upon us was Intollerable, and His Burden too heavy to be born. This is what the Psalmist designedly dwells on this Meditation for. Shall this Blessed Peace be the End of the Perfect and Upright Man? Then tho' our Lord should put us to Extraordinary Services, and call us to encounter with very great Difficulties in our present Course, Yet have we no reason to think Him an Hard Master, since He will so Plentifully reward our Fidelity at Last.

AND we should consider this, to Support our own Minds under Temptations and Tryals; the End will be Peace. Then hold out Faith and Patience yet a little longer, continue in the Way of Well-Doing, and He that shall come will come, and verily His reward is with Him.

FOR these Ends, and they are good Reasons why, we should Mark the Perfect Man and Behold the Upright, for the End of that Man is Peace.

IV. I Proceed to the IMPROVEMENT of the these things.

I. IS the Perfect and Upright Man such an One as has been Described, hence then we may infer, That there are but Few among Professors that Deserve this Character: Alas, how many are there, who are not more than Hypocritical Professors of Religion? That wear it only as a Mask, that they might have a Name to Live, and be Esteemed among Men, while they are really Dead. How few have Soundness and Integrity in their Hearts? Their Carnality & Worldly-Mindedness, their Prophanness and Sensuality, Discovers [Page] them to be but Whited Sepulchers, that they are Unsound and Rotten at the Heart, however fair their Out-side and Shew may be They have a Form of Godliness, and in Words Confess their Lord, but are without the Power, the Life and Spirit of Christianity, and in Works Deny Him. They have given up their Names to Christ, but alas have forgot to give Him their Hearts, and do the Works which He has Commanded them. Thus it was sadly Complained, Isai. LIII. 1. Who hath Believed our Report? And to whom hath the Arm of the Lord been revealed? And may it not be still Mourned, How few are the Number of True Believers? Whose Frame and Temper is to the Service of God. Don't we see the most of Men rather choosing the Service of Sin and Satan, hugging some Lust in their Bosome, rolling some Sin as a sweet Morsel under their Tongue? Loth to pluck out a right Eye, or cut off a right Hand, to part with their favorite Sins, which they are so easily enclined too, and frequently indulge. How few Upright, Honest, Sincere, Faithful Men are there to be found? This also was the Complaint of old, Psal. XII. 1. Help Lord; for the Godly Man ceaseth, the faithful fail from among the Children of Men. How much Fraud, and Injustice, and Oppression, is to be seen in Mens Dealings One with another? How much Dissimulation, Backbiting, and Evil Speaking, Prevailes open Faced among the Professors of Religion? Certainly where such things are Allowed and Indulged they slur all the Glory of a Profession, they destroy the very Pretensions to real Godliness.

II. IS the Find of the Perfect and Upright Man Peace; Hence then we may Infer, How Miserable will be the End of the Wicked. Certainly they can [Page] have no Pretensions to that Peace which is the Portion of the Godly. The way of Peace they have not known, therefore, There is no Peace, saith my God, unto the Wicked, Isai. LVII. ult. No; no Peace in their own Minds, that is true and Solid. Their very Lusts and Passions give them Trouble and Uneasiness, in the Gratification of them. Like a troubled Sea, they are never at Rest, they Sleep not except they have done Mischief, their Sleep is taken away, unless they cause some to fall: So do their own Lusts often hurry them, and deprive them of Rest and Peace. Do but Compute their Pleasure Mirth and Jolitry, and without making any great Abatements for their Sorrow and Heaviness, we shall find all to be but like the Crackling of Thorns under a Pot; as the Wise Man Elegantly Expresses it, Prov VII. 6. It may be Loud and Noisy, but it is not Solid nor Lasting. And yet often in the midst of Laughter their hearts are full of Heaviness, and that because of those Wounds they have given to their own Souls by Sin; that they can't think a little Soberly, retire within, and take a View of the Temper of their Hearts, and consider the Irregularity of their Lives, but the Thought terrifies and amazes them, and fills them with inexpressible Anguish.

AND as they have no true Peace in their own Minds; so neither is God at Peace with them, but He accounts them for His Enemies, and is Angry with the Wicked every Day, Psal. VII. II. And He will take a time to manifest His Anger against them. They may indeed Dye in a Senseless, Secure, Stupid Frame, yet not in Peace; but oft'ner their Portion is to lye Down in Sorrow; however, what will their End be? But to be cut off and perish for ever. [Page] When their End comes, then will those doleful Accents, from their Provoked Lord, strike them into Everlasting Confusion; As for those Mine Enemies, that would not that I should reign over them, bring them hither and slay them before me, Luke XIX. 27. Then will they howl, and wail, and gnash with their Teeth, and find to their Cost, that however Pleasant and Sweet the Fruits of Sin seemed to them, while they were indulging their Tast, yet now they are as Gall and Wormwood, as the Poison of Asps, and Bitterness in the Latter End.

III. IS the End of the Perfect and Upright Man Peace; Hence then we Infer the Vast Advantage of Integrity and Uprightness. 'Tis Advantageous to us in the Present Life; for the Peace which attends it brightens the Mind, removes the Stings, which are the Concomitants of Unpardoned Guilt; and renders a Man Submissive, and Easy under all the Alotment of Divine Providence; 'Tis Advantageous to us in the Future World, for it will End in Everlasting Peace: Thus is true Godliness Profitable for all things, having the Promise of the Life that now is, and of that which is to Come, I. Tim. IV. 8.

THIS therefore ought to be Preferred, to all the Advantages which this World can propose to us: and no prospect we may have of Serving our Worldly Interest, should prevail with us to do any thing, that would Mar the Beauty of our Sincerity: but this we should Esteem our most valuable Treasure, the Pearl of great Price, Preferrable to Rubies, the Merchandize thereof better than Silver, and the Gain thereof than find Gold; and resolve with Job, Chap. XXVII. 5, 6. Till I Dye, I will not remove my Integrity [Page]from me; my Righteousness I hold fast, and will not let it go, my heart shall not reproach me so long as I Live. For this renders the Saint the Excellent in the Earth, and the Righteous Man more Excellent than his Neighbour; is highly valuable in it self, and renders him so in whomsoever it is found.

IV. IS the End of the Perfect and Upright Man Peace; this then is some Ground of Comfort unto those who have been forced to Part with their Godly Relations. For if they have Good Reason, upon a Charitable review of them, to Conclude, that they were Prefect and Upright, such as Feared God, and Eschewed Evil, then certainly they have no Cause to Sorrow, as those that are with-out Hope; for the End of such is assured Peace. Whether therefore they are taken away Sooner or Later, in their more Early or in their declining Dayes, yet how should this help us to dry up our Tears, asswage our Griefs, and compose our Minds, and make us Patient and Submissive? For tho' our Loss of them may be Afflictive and Grevious to us, yet we must not be so Narrow and Selfish, as to look no further than that, but remember, that it is their Gain. And since they have Gained Unspeakable Joy and Peace, Let us Comfort our Selves with the Faith and Hope, that we shall go unto them, tho' they shall not return unto us; and let not our Peace be the Less, for their's being Consummated.

V. LASTLY; Let it then be our Care to Approve Our Selves such Perfect and Upright Men, as that our End may be Peace. Be careful to approve our Selves to God, and our own Consciences, walking in all His Ordinances and Commandments blameless; [Page] and as the Grace of God in the Gospel has taught us, Let us deny all Ungodliness, and Worldly Lust, and Walk Soberly, Righteously, and Godly, in this present World.

TO this End let us often being our Selves and all our Actions to the Rule. Search out the Rule; see what it is that God requires of us in His Word, how He would have us to demean our Selves towards Himself, and how to treat our Fellow-Creatures. Examine our Selves by this Rule, see how far we have already attained, and what is yet wanting in us, to render us Perfect Men: bring all our Actions to the Standard, Regulate, Square, and Proportion them to a Just Dimension and Exactness hereby. This will be the way to Preserve us Pure and Free from every Great Transgression, to keep our Hearts sound in Gods Statutes, and to walk in our Uprightness before Him, and obtain the Blessing from Him. For Blessed are the Undefiled in the Way, who walk in the Law of the Law, Psal. CXIX. I.

AGAIN, We should be earnest in our Supplications to God, to Make us Perfect and Upright, and bestow upon us that Peace which is the Reward thereof. God is able to Change our Hearts, tho' we can't. He can make New Creatures of us; 'tis easy with Him to Unbend our Corrupt Inclinations, to turn the Current of our Thoughts and Actions into a Pure Channel, and Teach us the Way wherein we should go: And for this He will be Enquired of, to do it for us. Let us therefore Humbly, and Earnestly Implore His Grace and Favour, that He would Create in us a Clean Heart, and Renew a Right Spirit within us; that He would fulfill the whole Pleasure of [Page] His Goodness in us, and a Work of Faith with Power; that He would Subdue our Lusts, Mortifie our Corruptions, and Crucify us to this World, working in us both to Will, and to Do, of His Own Good Pleasure; that the Peace of God, which passeth all Understanding, may rule in our Hearts; and that He would Guide us by His Counsel, till He shall bring us to His Glory.

TO draw to a Close, Let us Eye the Example of those Perfect and Upright Ones, who have gone before us, and Endeavour to Be and Do like them. This is One Reason why we should Mark the Perfect Man, and Behold the Upright, to raise in us an holy Ambition, and Provoke us to an Imitation of them. Hence sayes the Apostle, I Cor XI. I. Be ye Followers of Me, as I also am of Christ. All their Vertues and Graces, we should endeavour to Copy after them: And a Just Eyeing, a Marking and Observing their Laudable and Godly Walk, would be one Good Incentive to us to do like them.

IT will not be Thought an Unjust Honour paid to the Dead, not a Flattering of the Living, for me to say, We have seen such a Perfect and Upright Man. A Man in whom the Truth and Sincerity of Religion shone with a Peculiar Lustre; a Devout Man, full of Faith, and of the Holy Ghost; and Exemplary in the Exercise of many Particular Graces. A Man Conscientious and Careful in his whole Carriage towards his Neighbour; Just even to the Critticalest Exactness; His Word might be depended on; and his Fidelity was Immovable; A true Hearted Honest, Upright Man; and for that reason made the Common Almoner of the Poor, (especially at [Page] this End of the Town,) the [*] Treasury where Pious Souls deposited their Aims, leaving it to his Care and Fidelity to Distribute them, that their Lest hand might not know what their Right hand did: And in the Expence of his Care, Time, and Labour a Man of Uncommon Charity: A [†] Servant to this Church, and Faithful therein.

SUCH was the Man, whom Yesterday Evening we attended to the House Appointed for all the Living. Solemn was the Show; and the Rites reveared; and Universal Grief seemed to set in State on every Countenance, and Spoke the Inward Sentiments of the Long Mournful Train, Mark the Perfect Man, and Behold the Upright, for the End of that Man is Peace. Such was his End. How Calmly did he lay his Body down to Rest! And his Soul Silently withdraw to the Possession of his Masters Joyes!

His Perfect Heart on GOD Devoutly Plac'd,

And Upright Walk fair Vertues Foot-steps trac'd,

With a bright Calm his Peaceful Mind Possest,

Which Ends in Everlasting Peace and Rest.

MAY a double Portion of his Spirit upon his Relict, and Surviving Offspring! And may we all be the followers of his Imitable Vertues, that being [Page] Perfect and Upright, we also may Dye the Death of the Righteous, and our Last End may be like His.

NOW the GOD of Peace, that brought again from the Dead our Lord Jesus, that Great Shepherd of the Sheep, thro' the Blood of the Everlasting Covenant, make you Perfect in Every Good Work, to do His Will, Working in you that which is well pleasing in His Sight, thro' Jesus Christ; to whom be Glory for Ever, and Ever. AMEN.

FINIS.

Notes

*

Among other Instances, there has been for 10. Years past, every fall, about 20 l. by an unknown hand, laid in the Dust of the Evening at his door, to be distributed among the Poor.

↵

†

He was One of the Deacons of the North Church in Boston for 21. Years.

↵

§

§

[Page]

[Page]

THE Peaceful End OF THE PERFECT AND UPRIGHT MAN. A SERMON, Occasioned by the Death of Mr. John Atwood, Who departed this Life, the 26th. of August 1714. Aged 67 years.

By JOHN BARNARD, A.M.

Blessed are the Dead which dye in the Lord—that they may Rest from their Labours, and their Works do follow them,

Rev. xiv. 13.

The Righteous Shall be in Everlasting Remembrance,

Psal. cxii. 6.

BOSTON: Printed by B. Green: Sold by Benj. Eliot at his Shop in King Street. 1714.

Information about this book

Title statement

The peaceful end of the perfect and upright man. A sermon, occasioned by the death of Mr. John Atwood, who departed this life, the 26th. of August 1714. aged 67 years. / By John Barnard, A.M. ; [Four lines of scripture texts]

Barnard, John, 1681-1770.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2004-08.

ID [DLPS]

N01402

ID [TCP]

N01402

ID [STC]

Evans 1664

ID [NOTIS]

APV6954

ID [IMAGE-SET]

1664

ID [EVANS-CITATION]

99002470

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 1664.

Notes

(Evans-TCP ; no. N01402)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 1664)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 1664)

Source

— The peaceful end of the perfect and upright man. A sermon, occasioned by the death of Mr. John Atwood, who departed this life, the 26th. of August 1714. aged 67 years. / By John Barnard, A.M. ; [Four lines of scripture texts], Barnard, John, 1681-1770..

Extent

[2], 30 p. ; 16 cm. (8vo)

Printed by B. Green: Sold by Benj. Eliot at his shop in King Street.,. Boston: :: 1714..

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.