Peace
The End of the
Perfect and Upright,
Demonstrated and
usefully Improved in a
Sermon,
Preached upon the
Occasion of the Death and Decease of that
Piously Affected and
truly Religious Matron,
Mrs. Anne Mason
Sometime Wife to
Major Mason, who not long
By Mr. James Fitch Pastor of the Church of Christ at
Norwich
Prov. 10.7 The Memory of the just is blessed.
Psal. 122.6 The Righteous shall be had in everlasting remembrance.
Heb. 6.11 We desire that every one of you do shew the same diligence to the full assurance of hope unto the end.
12. That ye be not boastful, but followers of them, who through Faith and Patience inherit the promises.
Cambridge
Printed by Samuel Green, 1672
Christian Reader:
The Abusive and justly to be Condemned practice of too too many who in Preaching Funeral Sermons, by misrepresenting the Dead have dangerously misled the living, and by flattering corrupted many, both occasioned a few to question (if not conclude against) the lawlessness of Preaching at such seasons: and made others less forward, and almost afraid to make a due impermanent of such awful solemn opportunities, by comparing with the providence of God is making use of those heart awakening strokes of his angry and Almighty Arm, whereby we have been bereaved of much of our strength and glory. But surely it is the holy will of God which determineth what is good and lawful, and that by an eternal Law not alterable by the sinful lust of men.
The Vessels of the Temple lost not their Holiness of Consecration to the service of the true and living God, by their ill usage in Babilon. Holy Paul, I Cor. 3. 22 setting down and summing up the richness of true Believers, put into the Inventory, Life and Death, Life is yours, and Death is yours, but not your own only, but of others, who are Fellow members of the same Mystical Body, and part of the fulness of him who filleth all in all. These Worthies whose Live & Deaths are Recorded in Heb. Chapt. 11 are presented, Chap. 12.1 as a Cloud of Witnesses, to be minded by us and followed in running with patience, the race that is set before us. Had no importunity of such as knew and honoured the eminent piety of that deceased Saint, now at rest (whose departure out of this World occasion this ensuing Sermon) out of a desire to Embalm her Name, and preserve the memory of a life and death so examplary and instructive, prevailed with the pious Author (too much a lover of privacie and retirement, these useful Notes had not so publickly presented themselves unto thy view;
Now the God of all Grace, vouchsafe so to sanctifie this with other like help, that when summoned hence into another World, thou mayest be able to say and pray with good Hezechiah, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight:
Unto to His mercy I commend thee, and rest thine in him. J.S.
Psal. 37.37 Mark the Perfect and behold the Upright, for the end of that man is peace.
Every Word of God as its his Word is very precious, but some Honey Combes contain more Honey and better Honey then some other, The Word of God is more precious than Gold, then fine Gold, and sweeter then the Honey and the Honey Combe, as in Psal. 19.10. Judicious and Pious Calvin, that famous Expositor saith of this Psalm, that it contains Doctrine Principally usefull; and he gives weighty Reason to prove it, because David by this Psalm shewes that though the Godly suffer Adversity in a Godly way, and the wicked prosper in their wicked way and it seemingly goes ill with the best, and well with the worst persons for a time, yet the vast difference the Lord makes between the Godly and the wicked, makeing the Godly to be happy through his Grace in their greatest misery and leaving the wicked through his just Judgment, in a cursed and miserable state, in their greatest outward felicity, and the difference between these two is very Remarkable, in their Life and in their Death. First The difference in their Lives, and various dispensations of God to them, are in many particulars specified from the 1. verse to the 35. And the difference in respect of their Deaths, from the 35 verse to the end of this Psalm: The General which contains the specialties is expressed in my Text, this 37 verse. Mark the Perfect, and behold the Upright: for the end of that man is Peace.
The Text implies.
1. That some Persons are remarkable Subjects of Gods mercy and Divine favour. Who are these? but the Perfect, the upright.
2. In what are they remarkable? First, As they are perfect and upright ones, so they are to be marked in their Lives. Secondly, In respect of their latter end, and thus they are to be marked in their Deaths
Mark the perfect man and behold the upright, for the end of that man is peace. Thirdly, Our Duty, the Psalmist calls for special observation, mark and behold the upright how he lives, and how he dyes? what his life is, and what is his end? and as Calvin renders it, observe and consider: This Psalm, of which these words are a principal part, they may be taken as an Epitome, briefly containing the whole, being to open that which is a Paradox as he calls it: The Doctrine from these words is Doct.
The Life and Latter end of the Godly contains observable things, which God requires us to consider.
What the Life, and what the Death of the Godly is, our God calls us to mark and behold, (1.) What are the Observable things in the Life and in the Death of the Godly? & 2. what ought to be our Observation of them? We are not to expect that all the Observable things respecting the Life and the Death of the Godly can be particularly contained and exprest in one Sermon, although an Angel from Heaven should be sent at this time to Preach to you; for much of the time through all Eternity shall be spent upon this Subject amongst the Spirits of the Just made perfect; But I shall give you some Observations concerning some specialties, to set your Observations to work so far as God shall assist in this very afflicting time.
First, Concerning the Observations respecting the life of the Godly, the Text presents us with two Generals: First, The perfection of the Godly. Secondly, The uprightness of such, Mark the Perfect and behold the Upright; concerning the first of these, the Question ariseth, what perfection can be observed in a Godly mans Life, while he lives with a body of sin in him? I Answer, Yet it's to be marked, (1.) That the Godly in this life have some beginnings of perfection, and those which shall grow up till they come to perfection, and so abide for ever. There is a spirit in a Believer which breathes and reacheth after, and is for perfection, and which is called, A heart perfect towards God, 2 Chron 16.11. and you know the usual distinction, which Divines make use of, a perfection of parts though not of degrees, Every part and power of Soul and Body being Sanctified, I Thess 5.25 and fitted in some degree and measure to every good work, 2 Tim. 2.21. Oh mark how the Godly will be doing and trading in every good work to which God calls him, according to the Relation towards God or Man in works of Holiness, and Righteousness, Love and Mercy, shewing himself to be a childe of his Heavenly Father, and will be imitating his Divine and absolutely perfect Example, Mat. 5 ult. be you perfect as your Heavenly Father is perfect, and he is a perfect Childe of God though not grown up to be a perfect man in Christ. (2) It's likewise to be observed, that sincerity and uprightness in Gospel sense is called perfection, and the God of Grace calls his upright ones, perfect ones, & accept their upright service, as perfect service you know David's charge to his Son, the charge of a Godly and dying Parent to his surviving and succeeding childe, My Son, serve God with a perfect heart, 2 King. 20.3 and in this sense the next words may be expositive to the former, mark the perfect. Question is, Who is perfect? the Answer, Behold the upright, as Hezechiah under a sentence of death, turned his face towards the wall and prayed to the Lord, and said, Remember how O Lord, I have walked before thee in truth and with a perfect heart, have done that which is good in they sight, and wept sore, Isai. 38. 2, 3. How I have walked in Truth, that is in uprightness and sincerity, doing that which is good in thy sight, not wandering after the sight of mine eyes; not pleasing carnal and sinful affections, and therefore that I have walked with a perfect heart, that which the God of Grace will accept as perfect, and calls it perfect, and therefore the question yet remains unanswered; Quest. What are the remarkable beings respecting the life of the upright? I Answer, First, In respect of actings towards God. Secondley, Actings towards man. First, The observable things in the life of the upright in his actings; nextly towards God, The first Character is a holding forth the highest esteem of Communion with God in his Ordinances, and therefore a faithful improvement of all good opportunities for that purpose: For that purpose, Oh mark how the upright soul prizeth Communion with God; his prizing Communion with God, is like the price the thirsty sets upon drink, and only good, none such at that time, the voice of the upright especially in time of privation is exprest experimentally by David, Psal. 42. 1, 2. As the Hart panteth after the Water-brooks, so panteth my soul after thee O God; My soul thirsteth for God, for the living God, when shall I come and appear before God, ver. 3. My tears have been my meat day and night, while they continually say unto me where is thy God, ver. 4. when I remember these things, I pour out my soul in me; Oh! what pantings, thirstings, weepings, and soul pourings out for the enjoyment of Communion with the Living God, which do most feelingly argue the highest esteem of Communion with God in the hearts of his upright attendants: Hence these longings for a Sabbath, for a Fast day, for a Sermon, while others long for an end of the Sabbath, that they may be again into their worldly occasions and vanities; and hence follows that faithful improvement of all good opportunities for the sake of Communion with God, I say all seasons both set and solemn seasons, and occasional seasons, taking the opportunity when given and redeeming time, as it's called, Ephes. 5 and when it cannot be gained without it costs him something; yet an upright Soul will and must have seasons for Communion with God what ever they cost him, though he makes the World pay for it, and sleep pay for it, and hazards his health for it, and all, yet Mark the upright, how faithful he is in taking and improving seasons of Communion with God, while the Hypocrite, the Deceiver is willing to take an excuse, and make an excuse, and occasion that he may not come into the presence of God, but his deceit is manifest.
The Second Remarkable thing, in respect of the life of the Upright in his Communion with God, appears in his secret Communion with God, in secret Prayer, and self examination, these are contained in former generals, as they are means of Communion with God; but yet because these have very spiritual specialties in them, we must especially mark and behold them, and how the Upright behaves himself in them. First, In secret Communion with God in secret Prayer, an upright Soul cannot content himself with publick Prayer and Family, but he must come in secret into the presence of his Heavenly Father, and Pray in secret, that he may see him in secret, and reward him openly, Mat. 6. and if there were no positive command, to require this and that, Conscience, upon this account could not lash him for a neglect of a Conscience, upon this account could not lash him for a neglect of a Command of God, yet if the Lord will only grant his liberty to appear in secret before him he could not but come, and could no more refrain then you can refrain from going to, and pouring out your heart in secret to an intimate friend in when you love as your own Soul, Psal. 62.8. Pour out your heart before him, can a Lover refrain from secret meetings with his Beloved, the Upright who love the Lord must have their secret meetings with Christ, wherein they may pour out that which they cannot before, and with others, for they have to do with him whom their Souls love, Cant. 1.7 [Song of Solomon] Second place in self-Examination, the Application of the Doctrine is the life of the Sermon and Self-examination is the life Application of the Sermon: the upright cannot content themselves without frequent and solemn practice of this duty, no more then you can content yourself when you are a hungry, to have food set you only to look upon, or speak of it, and not take it into your mouth to chew it, therefore mark and behold how he eats Sermons, and they are the joy of his heart, Jer. 15.16 and how doth he eat them but by examining his estate and actions, his Spirit and Life by them, and not in a flighty and overly manner, but by most serious Communings with the Lord and his own heart upon his Bed, Isa. 4.4 or in some other secret place, and not only once in a long time, but this is his work every Lords day, yea every day in the Week in some measure, he is upright in this matter, thus working out his Salvation with fear and trembling, Phil. 2.12-13. We can but hint at some observable things: Thus of the actings of the upright towards God; in the second follows his actings toward man.
First in Words, Secondly in Works.
1. In Words, whose endeavour is so to speak that he may not offend with his Tongue and therefore keeps a Watch before the door of his lips, Psal. 141.3. But that which the upright strives after, & in so the measure attain, is better than this, to administer Grace to the heart that his words may be seasoned, Ephes. 4.29 Col. 4.6 and may become to others a tree of life, bearing precious fruit, Prov. 15.4 and the words of the upright, proceeding from the uprightness of their hearts, and very observable things.
2. In Works, Mark and behold the upright, how in his works be found without offence, Phil. 2.15 blameless and harmless and not only so, but shining as a Light in the World, as in works of Holiness God-ward, so in works of Justice, Love and mercy towards others; full of mercy and good fruit without Hypocrisie, Jam. 3.17. He that sees not observable things in the works of the Upright is strangely blinded: Hitherto of the life of the Upright, nextly follows the remarkable things respecting their Death; The Text says, For the end of that man is peace, is the end of the Upright peace, how doth this appear? do not some who have been upright suffer much trouble of made in their death and do empress none of very little of peace at their latter end? I Answer, First, It's usual with the Lord, to shine in upon their Souls of his upright ones before, or at their Death, that before their departure out of the World it's manifest to them & to discerning Spectators, that while they are yet in their Enemies Land, they are more then Conquerors, and that over death it self, Rom. 8.37. Hence the peace that passeth understanding, and the unspeakable joy which some upright ones feel in their dying hour, which makes them very willing to depart, Simeon like, they can depart in such peace, Luk. 2.29. Secondly, When it's the pleasure of the Lord to withhold such a measure of this peace, yet it's usual that he affords them so much of this peace as shall rule in their hearts, and meekly dispose their spirits to divine providence; and behold in this is often seen a marvellous thing, that if an upright person hath not much of the sense of the sweetness of that unspeakable peace in his dying hour, and though he is now aware of the misery of falling short, for none can be so sensible of that, as those who know experimentally the preciousness of Christ and heavenly things: and though also many times the very thought, what if deceived? what if fall short at last? that thought would make the flesh tremble; the heart feeling the intolerable weight of a supposed separation from Christ, and yet for such, without any clear evidence of the love of God, to have peace ruling in the heart, as in Col. 3.15. and to say I am content now to be a the Lords dispose, I commit the cause of my soul to him, this is very observable, Eli sentenced to death, both he and his two Sons, and many other things which shall make the ears of every one who heareth it to tingle, I Sam. 3.11, 17, 18 and yet Eli enabled to say, It's the Lord, let him do what seemeth him good, there is a peace which is the inseparable companion of meekness; a meek and a quiet Spirit is of great price, 1 Pet. 3.4 Christs Soul trouble was extream in his dying hour, but yet he had the peace and quietness of a meek spirit which did rule in his heart, and compose his spirit to submission to his Fathers Will, and to commit his Spirit into his Fatherly hand, Luk. 23.46. and what if it should be the pleasure of the Lord, that some of his Children shall have a fellowship with Christ in his suffering Soul trouble in their dying hour, yet if the Lamb of God doth by his Lamb-like spirit, compose the heart to a childe-like committing of the Soul into his fatherly hands, here is peace, the peace and quietness of a meek spirit; but it's a marvellous thing to have peace ruling in the hear in the midst of many troublesome thoughts in the minde.
Thirdly, to conclude this, if the marks of uprightness appear in their life; there is no reason for us to doubt but that the Lord will make the end of such to be peace, whatever troubles they suffer before their end, if I behold a Christian walking in integrity, making it his integrity, making it his daily exercise to keep a Conscience void of offence towards God and towards man, whatever trouble he may suffer in time of sickness and nigh his latter end; yet the Lord sayes, Mark this upright one, and have I seen the mark of uprightness stamped upon his life and walk, surely the Lord who sayes, His end shall be peace, doth say to me that I ought to believe it, and ought as certainly to believe it, as if I see sensibly the Angels taking the Soul, and Heavens opening to receive it, and heard a now Song tuned in Heaven for the triumph of this Soul over death: He that walks in integrity, what ever his labour may be in his journey, and when nigh to his journies end, yet as soon as his labour ends his rest is eternal rest, his peace the peace which passeth understanding begins; He shall enter into peace, they shall rest in their beds, each one walking in his uprightness, Isai 5.2.
Continue reading . . .
The Text implies.
1. That some Persons are remarkable Subjects of Gods mercy and Divine favour. Who are these? but the Perfect, the upright.
2. In what are they remarkable? First, As they are perfect and upright ones, so they are to be marked in their Lives. Secondly, In respect of their latter end, and thus they are to be marked in their Deaths
Mark the perfect man and behold the upright, for the end of that man is peace. Thirdly, Our Duty, the Psalmist calls for special observation, mark and behold the upright how he lives, and how he dyes? what his life is, and what is his end? and as Calvin renders it, observe and consider: This Psalm, of which these words are a principal part, they may be taken as an Epitome, briefly containing the whole, being to open that which is a Paradox as he calls it: The Doctrine from these words is Doct.
The Life and Latter end of the Godly contains observable things, which God requires us to consider.
What the Life, and what the Death of the Godly is, our God calls us to mark and behold, (1.) What are the Observable things in the Life and in the Death of the Godly? & 2. what ought to be our Observation of them? We are not to expect that all the Observable things respecting the Life and the Death of the Godly can be particularly contained and exprest in one Sermon, although an Angel from Heaven should be sent at this time to Preach to you; for much of the time through all Eternity shall be spent upon this Subject amongst the Spirits of the Just made perfect; But I shall give you some Observations concerning some specialties, to set your Observations to work so far as God shall assist in this very afflicting time.
First, Concerning the Observations respecting the life of the Godly, the Text presents us with two Generals: First, The perfection of the Godly. Secondly, The uprightness of such, Mark the Perfect and behold the Upright; concerning the first of these, the Question ariseth, what perfection can be observed in a Godly mans Life, while he lives with a body of sin in him? I Answer, Yet it's to be marked, (1.) That the Godly in this life have some beginnings of perfection, and those which shall grow up till they come to perfection, and so abide for ever. There is a spirit in a Believer which breathes and reacheth after, and is for perfection, and which is called, A heart perfect towards God, 2 Chron 16.11. and you know the usual distinction, which Divines make use of, a perfection of parts though not of degrees, Every part and power of Soul and Body being Sanctified, I Thess 5.25 and fitted in some degree and measure to every good work, 2 Tim. 2.21. Oh mark how the Godly will be doing and trading in every good work to which God calls him, according to the Relation towards God or Man in works of Holiness, and Righteousness, Love and Mercy, shewing himself to be a childe of his Heavenly Father, and will be imitating his Divine and absolutely perfect Example, Mat. 5 ult. be you perfect as your Heavenly Father is perfect, and he is a perfect Childe of God though not grown up to be a perfect man in Christ. (2) It's likewise to be observed, that sincerity and uprightness in Gospel sense is called perfection, and the God of Grace calls his upright ones, perfect ones, & accept their upright service, as perfect service you know David's charge to his Son, the charge of a Godly and dying Parent to his surviving and succeeding childe, My Son, serve God with a perfect heart, 2 King. 20.3 and in this sense the next words may be expositive to the former, mark the perfect. Question is, Who is perfect? the Answer, Behold the upright, as Hezechiah under a sentence of death, turned his face towards the wall and prayed to the Lord, and said, Remember how O Lord, I have walked before thee in truth and with a perfect heart, have done that which is good in they sight, and wept sore, Isai. 38. 2, 3. How I have walked in Truth, that is in uprightness and sincerity, doing that which is good in thy sight, not wandering after the sight of mine eyes; not pleasing carnal and sinful affections, and therefore that I have walked with a perfect heart, that which the God of Grace will accept as perfect, and calls it perfect, and therefore the question yet remains unanswered; Quest. What are the remarkable beings respecting the life of the upright? I Answer, First, In respect of actings towards God. Secondley, Actings towards man. First, The observable things in the life of the upright in his actings; nextly towards God, The first Character is a holding forth the highest esteem of Communion with God in his Ordinances, and therefore a faithful improvement of all good opportunities for that purpose: For that purpose, Oh mark how the upright soul prizeth Communion with God; his prizing Communion with God, is like the price the thirsty sets upon drink, and only good, none such at that time, the voice of the upright especially in time of privation is exprest experimentally by David, Psal. 42. 1, 2. As the Hart panteth after the Water-brooks, so panteth my soul after thee O God; My soul thirsteth for God, for the living God, when shall I come and appear before God, ver. 3. My tears have been my meat day and night, while they continually say unto me where is thy God, ver. 4. when I remember these things, I pour out my soul in me; Oh! what pantings, thirstings, weepings, and soul pourings out for the enjoyment of Communion with the Living God, which do most feelingly argue the highest esteem of Communion with God in the hearts of his upright attendants: Hence these longings for a Sabbath, for a Fast day, for a Sermon, while others long for an end of the Sabbath, that they may be again into their worldly occasions and vanities; and hence follows that faithful improvement of all good opportunities for the sake of Communion with God, I say all seasons both set and solemn seasons, and occasional seasons, taking the opportunity when given and redeeming time, as it's called, Ephes. 5 and when it cannot be gained without it costs him something; yet an upright Soul will and must have seasons for Communion with God what ever they cost him, though he makes the World pay for it, and sleep pay for it, and hazards his health for it, and all, yet Mark the upright, how faithful he is in taking and improving seasons of Communion with God, while the Hypocrite, the Deceiver is willing to take an excuse, and make an excuse, and occasion that he may not come into the presence of God, but his deceit is manifest.
The Second Remarkable thing, in respect of the life of the Upright in his Communion with God, appears in his secret Communion with God, in secret Prayer, and self examination, these are contained in former generals, as they are means of Communion with God; but yet because these have very spiritual specialties in them, we must especially mark and behold them, and how the Upright behaves himself in them. First, In secret Communion with God in secret Prayer, an upright Soul cannot content himself with publick Prayer and Family, but he must come in secret into the presence of his Heavenly Father, and Pray in secret, that he may see him in secret, and reward him openly, Mat. 6. and if there were no positive command, to require this and that, Conscience, upon this account could not lash him for a neglect of a Conscience, upon this account could not lash him for a neglect of a Command of God, yet if the Lord will only grant his liberty to appear in secret before him he could not but come, and could no more refrain then you can refrain from going to, and pouring out your heart in secret to an intimate friend in when you love as your own Soul, Psal. 62.8. Pour out your heart before him, can a Lover refrain from secret meetings with his Beloved, the Upright who love the Lord must have their secret meetings with Christ, wherein they may pour out that which they cannot before, and with others, for they have to do with him whom their Souls love, Cant. 1.7 [Song of Solomon] Second place in self-Examination, the Application of the Doctrine is the life of the Sermon and Self-examination is the life Application of the Sermon: the upright cannot content themselves without frequent and solemn practice of this duty, no more then you can content yourself when you are a hungry, to have food set you only to look upon, or speak of it, and not take it into your mouth to chew it, therefore mark and behold how he eats Sermons, and they are the joy of his heart, Jer. 15.16 and how doth he eat them but by examining his estate and actions, his Spirit and Life by them, and not in a flighty and overly manner, but by most serious Communings with the Lord and his own heart upon his Bed, Isa. 4.4 or in some other secret place, and not only once in a long time, but this is his work every Lords day, yea every day in the Week in some measure, he is upright in this matter, thus working out his Salvation with fear and trembling, Phil. 2.12-13. We can but hint at some observable things: Thus of the actings of the upright towards God; in the second follows his actings toward man.
First in Words, Secondly in Works.
1. In Words, whose endeavour is so to speak that he may not offend with his Tongue and therefore keeps a Watch before the door of his lips, Psal. 141.3. But that which the upright strives after, & in so the measure attain, is better than this, to administer Grace to the heart that his words may be seasoned, Ephes. 4.29 Col. 4.6 and may become to others a tree of life, bearing precious fruit, Prov. 15.4 and the words of the upright, proceeding from the uprightness of their hearts, and very observable things.
2. In Works, Mark and behold the upright, how in his works be found without offence, Phil. 2.15 blameless and harmless and not only so, but shining as a Light in the World, as in works of Holiness God-ward, so in works of Justice, Love and mercy towards others; full of mercy and good fruit without Hypocrisie, Jam. 3.17. He that sees not observable things in the works of the Upright is strangely blinded: Hitherto of the life of the Upright, nextly follows the remarkable things respecting their Death; The Text says, For the end of that man is peace, is the end of the Upright peace, how doth this appear? do not some who have been upright suffer much trouble of made in their death and do empress none of very little of peace at their latter end? I Answer, First, It's usual with the Lord, to shine in upon their Souls of his upright ones before, or at their Death, that before their departure out of the World it's manifest to them & to discerning Spectators, that while they are yet in their Enemies Land, they are more then Conquerors, and that over death it self, Rom. 8.37. Hence the peace that passeth understanding, and the unspeakable joy which some upright ones feel in their dying hour, which makes them very willing to depart, Simeon like, they can depart in such peace, Luk. 2.29. Secondly, When it's the pleasure of the Lord to withhold such a measure of this peace, yet it's usual that he affords them so much of this peace as shall rule in their hearts, and meekly dispose their spirits to divine providence; and behold in this is often seen a marvellous thing, that if an upright person hath not much of the sense of the sweetness of that unspeakable peace in his dying hour, and though he is now aware of the misery of falling short, for none can be so sensible of that, as those who know experimentally the preciousness of Christ and heavenly things: and though also many times the very thought, what if deceived? what if fall short at last? that thought would make the flesh tremble; the heart feeling the intolerable weight of a supposed separation from Christ, and yet for such, without any clear evidence of the love of God, to have peace ruling in the heart, as in Col. 3.15. and to say I am content now to be a the Lords dispose, I commit the cause of my soul to him, this is very observable, Eli sentenced to death, both he and his two Sons, and many other things which shall make the ears of every one who heareth it to tingle, I Sam. 3.11, 17, 18 and yet Eli enabled to say, It's the Lord, let him do what seemeth him good, there is a peace which is the inseparable companion of meekness; a meek and a quiet Spirit is of great price, 1 Pet. 3.4 Christs Soul trouble was extream in his dying hour, but yet he had the peace and quietness of a meek spirit which did rule in his heart, and compose his spirit to submission to his Fathers Will, and to commit his Spirit into his Fatherly hand, Luk. 23.46. and what if it should be the pleasure of the Lord, that some of his Children shall have a fellowship with Christ in his suffering Soul trouble in their dying hour, yet if the Lamb of God doth by his Lamb-like spirit, compose the heart to a childe-like committing of the Soul into his fatherly hands, here is peace, the peace and quietness of a meek spirit; but it's a marvellous thing to have peace ruling in the hear in the midst of many troublesome thoughts in the minde.
Thirdly, to conclude this, if the marks of uprightness appear in their life; there is no reason for us to doubt but that the Lord will make the end of such to be peace, whatever troubles they suffer before their end, if I behold a Christian walking in integrity, making it his integrity, making it his daily exercise to keep a Conscience void of offence towards God and towards man, whatever trouble he may suffer in time of sickness and nigh his latter end; yet the Lord sayes, Mark this upright one, and have I seen the mark of uprightness stamped upon his life and walk, surely the Lord who sayes, His end shall be peace, doth say to me that I ought to believe it, and ought as certainly to believe it, as if I see sensibly the Angels taking the Soul, and Heavens opening to receive it, and heard a now Song tuned in Heaven for the triumph of this Soul over death: He that walks in integrity, what ever his labour may be in his journey, and when nigh to his journies end, yet as soon as his labour ends his rest is eternal rest, his peace the peace which passeth understanding begins; He shall enter into peace, they shall rest in their beds, each one walking in his uprightness, Isai 5.2.
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