THE UPRIGHT MANS CHARACTER AND Crown.

Preached in a SERMON at Pauls before the right Honour­able the Lord Major, and the Al­dermen of the City of London, March 29. 1657.

By THOMAS WATSON Minister of Stephens Walbrook LONDON.

Quid sinceritate divitius? quae satis sibi abundat, & sua puritate contenta est; non abrodit haec virtas, nec se invarias artes commutat; Quid fortius? nam timere non novit. Hierom.
He that walketh uprightly, walketh surely, Prov. 10. 9.
Better is the poor that walketh in his uprightnesse, then he that is perverse in his wayes, though he be rich, Prov. 28. 6.

London, Printed for Ralph Smith, at the Bible in Corn­hill, neer the Royal Exchange 1657.

TO THE RIGHT HONOURABLE Robert Tichborn Lord Mayor; The Right Worshipful the Sheriffs, with the rest of the Al­dermen of the famous City of LONDON.

Right Honourable, and Right Worshipful,

I Have been unwil­lingly drawn forth to this work, wherein I must expose some of my unpolished thoughts to the [Page] publick view, but your injuncti­on, together with the weightiness of the subject, did at last pre­vail with me; if there be any thing of moment to be look'd af­ter, it is truth in the inward parts, by this we resemble him who is Truth; and without it our title to heaven is but for­ged. Aquinas tells us, error in principio gravissimus; 'tis dangerous to erre in principles. How many glorious frontispieces of profession have fallen, be­cause built upon unsound and crack'd foundations; it is the designe of this ensuing discourse to Characterize, and decipher [Page] the upright man: He is undiquaque insignis; his Mot­to may be semper idem, like Aristotles [...] throw him which way you will, he is still upright. We have many sights to be seene in this City, but if there be any shew worth seeing, it is to behold the upright man, who hath the Spirit of glory, and of God resting on him. Ʋpright­nesse is that currant coyne which hath Gods impresse stamped upon it, and though it may want something of angelical perfection, yet it shall alwayes have graines of [Page] allowance. Ʋprightnesse will not onely secure our selves, but it will entaile a bles­sing upon our Posterity, Proverbs 20. 7. The just man walketh in his inte­grity, his seed are bles­sed after him. I have made some little alteration in this Sermon, and have inserted one or two Characters more, because else the worke had been incompleat, and the upright man would not have been perfect.

What I preached to your eares, I now present to your eyes, and that you may be [Page] transformed into the simili­tude of it, shall be the prayer of him who is

Your Honours, and Worships in all Gospel-service, THOMAS WATSON.

THE UPRIGHT MANS CHARACTER.

PSAL. 37. 37.‘Mark the perfect man, and behold the upright, for the end of that man is peace’

SIncerity is of Uni­versal importance to a Christian 'Tis the sauce which seasons Religion and makes it sa­voury. Sincerity is the Jewel that God is most delighted with, Psalm 51. 6. Behold thou desirest truth in the inward parts; and to speak plain, [Page 2] all our pompous shew of holinesse without this soul of sincerity to en­liven it, is but folly set forth in its embroydery, 'tis but going to hell in a more devout manner then o­thers. The consideration of which, hath put me upon this subject in this place of solemne worship and concourse; and to quicken your at­tention, you have God himselfe calling to you to take notice, in these words, observa integrum, Mark the perfect man, and behold the upright, for the end of that man is peace.

The Hebrew word for upright, [...] hath two significations. 1. It1. signifies plainesse of heart; the up­right man is not pleated in folds In ani­mis hominū multae latebrae. Cicero.; he is without collusion or double­dealing, In his Spirit there is no guile, Psal. 32. 2. That verse in Virgil suits too many,

Spem vultu simulat, praemit altum cor­de
Virg. 1. aeneid.
dolorem.

[Page 3] The upright man hath no Subterfu­ges, his tongue and his heart go to­gether, as a well-made Dial goes with the Sunne; he is down-right upright.

2. This word Upright signifies a2. man approved; the upright man is one whom God thinks highly of; and better have Gods approbation then the worlds acclamation; the plainer the Diamond is, the richer; and the more plaine the heart is, the more it shines in Gods eyes.

In the words there are three parts, 1. The Prospect, the Upright man. 2. The Aspect, Behold. 3. The Reason, for the end of that man is peace. Or thus, 1. Here is the god­ly mans Character, He is upright. 2. His Crown, the end of that man is peace. The words present us with this doctrinal conclusion.

The end of an upright man isDoct. crowned with peace.

That I may illustrate this, I shall [Page 4] shew you, 1. Who this upright man is, that we may know him when we meet him. 2. The blessed end he makes, [...] the end of that man is peace.

1. Who this upright man is. I1. The upright mans Cha­racter. shall shew you the innocency of Christs dove; we live in an age wherein most pretend to Saint-ship, but 'tis to be feared they are not up­right Saints; but, like the woman in the Gospel, whom Satan bowed together, Luke 13. 11. I shall give you several [...], or Characte­ristical signs of an upright Christian.

I. The upright man, his heart I. Charact. is for God. Hence that phrase, [...], upright in heart, Psal. 64. 10. 'Tis the heart God calls for, Prov. 23. 26. My sonne give me thy heart; the heart is a Virgin, hath many suitors, and among the rest, God himself becomes a suitor. The heart is like the primum mobile, which carries all the others Orbes along [Page 5] with it. If the heart be for God, then our teares, our almes, all is for God. The heart is the Fort­royal that commands all the rest. The high-Priest when he was to cut up the beast for sacrifice, the first thing he looked upon was the heart, and if that had any blemish, it was rejected. 'Tis not the guift, but the heart God respects Neque enim in sacrifici is munera, sed corda in spexit Deus Cyprian.. This people honour me with their lips, but their heart is removed farre from me, Esay 29. 13. they did movere, not vivere; like the finger that moves upon the Dial, but there is no life within; or like the tombs in the Church which have their eyes and hands lifted up to heaven, but no heart to animate that devotion A simulo fit simula­chrum quod sit ficta imago ali­cujus. Nonintue­tur dominus quantum valeas sed quantum velis. Greg. Moral. l. 12.. in Religion the heart is all, Ephes. 5. 19. Making melody in your hearts to the Lord. 'Tis the heart makes the musick. The up­right man gives God his heart. 'Tis reported of Cranmer, that after his flesh and bones were consum'd in [Page 6] the flame, his heart was found whole: so an upright man in the midst of his infirmities, his heart is kept whole for God, he hath not [...], Psalme 12. 2. an heart, and an heart; an heart for God, and for sin. God loves a broken heart, not a divided heart Hos. 10. 2.

II. The upright man works by an II. Charact. upright rule. There are many false crooked rules which the upright man dares not go by. As,1. False Rule.

1. Opinion, 'Tis (say some) the opinion of such as are pious and learned. This is a false rule, 'tis not the opinion of others can make a thing unlawful, warrantable Nunquam magis peri­clitatur re­ligio quam inter reve­rendissimos Luther.: If a Synod of Divines, if an Assembly of Angels, should say we might wor­ship God by an image, their opini­on could not make this authentick and lawful; an upright Christian will not make anothers opinion his Bible.

The best guides may sometimes go wrong. Peter preacheth circum­cision, [Page 7] the very doctrine of the pseu­do-Apostles, Gal. 2. 11. Peter himself was not infallible; the upright man is no adorer of opinion; when the stream of Arrianisme swelled so high that it did overflow a great part of the world; Athanasius did swim against the streame; he was invincible in the truth Adamas Ecclesiae, Tertul..

2. Custome. It hath been the2. False Rule. custome of the place, or [...], the Religion of our ancestors. This is a false rule; The customes of the people are vaine, Jer. 10. 3. and as for our progenitors, and ancestors, a sonne may better take his land from his father, then his Religion. How many of our fore-fathers liv'd in times of Popery, and stumbled to hell in the dark, are we therefore bound to follow their blinde zeal? a wise man will not set his watch by the clock, but by the Sun.

3. Conscience; 'tis (saith one) my3. False Rule. conscience. This is no rule for an [Page 8] upright man; the conscience of a sinner is defiled, Tit. 1. 16. consci­ence being defiled may erre; an er­ring conscience cannot be a rule, Act. 26. 9. I verily thought with my self that I ought to do many things con­trary to the Name of Jesus; he who is interfector veritatis, (as Tertulli­an speaks) even an heretick may plead conscience▪ admit conscience to be a rule, and we open the door to all mutinies, and Massacres; if the devil get into a mans consci­ence, whether will he not carrie him?

4. Another false rule is providence, 4. False Rule. providence sits at the helme and dis­poseth of all events and contingen­cies; but providence is not a rule for the upright man to walk by, we are indeed to observe Gods providence, Psalme 107. 43. whoso is wise will observe these things; but we are not to be infallibly led by it. Providence is a Christians Diurnal, not his Bible.

[Page 9]When the wicked prosper, it doth not follow that their way is good, or that God favours them, Gods can­dle (as Job saith) may shine upon their head Job 29. 3., and yet his wrath hang over their head. 'Tis the greatest judg­ment to thrive in a way of sinne. Dyonisius, when he had rob'd the Temple; and afterwards had a faire gale to bring home his stollen plun­der; See (saith he) how the gods love Sacriledge. The Philoso­pher saith, a calme is sometimes the forerunner of an earth-quake. Ha­mans banquet did but usher in exe­cution. God may let men succeed, that their judgements may ex­ceed.

The upright man will not go by these rules, but leaving such false guides he makes the Word of God his star to follow. This is the Judge and Umpire of all his actions, To * Sint castae delitiaemeae Scripturae, Aug. the Law, to the Testimony, Esay 8. 20. The Old and New Testament are [Page 10] the two lips by which God speaks to us, and are the paire of Compas­ses, by which the upright man draws the whole circumference of his life.

The Montanists and Enthusiasts talk of revelations, and some now a dayes of a light within them; the canon of Scripture is above any re­velation. The Apostle speaks of a voice from heaven, 2 Pet. 1. 18.2 Pet. 1. 18 and this voice which came from hea­ven, we heard when we were with him in the holy Mount; yet, saith he, we have, [...], a more sure word. The Word of GodVerse 19 ought to be more sacred, and infal­lible to us, then a voice from hea­ven.III. Charact. 1:

III. An upright man works from an upright principle: and that is, Faith working by love, Galat. 5. 6.

1. He acts from a principle of Faith Ille apud Deum plus habet loci qui plus at­tulit non argenti sed fidei. Aug. de ovib., Hab. 2. 4. The just shall live [Page 11] by his faith. The upright man, 1. Hears in faith; 'tis call'd the hear­ing of faith, Gal. 3. 2. verbum fide de­gerendum Tertul., faith concocts the word. 2. He prays in faith; 'tis call'd the prayer of faith, James 5. 15. Da­vid sprinkles faith in his prayer, Ps. 51. 7. Purge me with hysop and I shall be cleane, wash me, &c. in the Hebrew it runnes in the future, [...]; Thou shalt purge Juxta men­suram fidei erit mensu­ra impe­trandi. Cyprian▪ me, thou shalt wash me. It is vox cre­dentis, the voice of one that beleeves as well as prays; prayer is the ar­row, and faith is the bowe out of which we shoot to the Throne of grace; a faithlesse prayer is a fruit­lesse prayer. Prayer without faith is like a Gun discharg'd without a bullet. The upright man prayes in faith. 3. He weeps in faith, Mark 9. 24. The father of the childe cryed out with tears, Lord I beleeve. When his tears dropt to the earth, his faith reach'd heaven.

[Page 12]2. An upright man acts from a principle of love Transfi­git cor ho­minis & excoquit desiderium aestibus a­mor Dei▪ Bede., Cant. 1. 4. The upright love thee. Love is as the spring in the Watch, it moves the wheels of obedience; The upright Christian is carried to heaven in a fiery Chariot of love; love doth meliorate and ripen every duty, and make it come off with a better relish. Divine love is like musk among linnen which perfumes it. This gives a fragrant redolency to all our services: A small token sent in love is accepted. The upright love thee.

Hypocrites serve God formidine poenae, only for feare; as the slave works in the gally, or as the Parthi­ans worship the Devil that he should do them no hurt. Hypo­crites obedience is forc'd like water out of a Still by the fire. The thoughts of hell-fire make the wa­ter of tears drop from their eyes. The upright Christian acts purely [Page 13] from love [...]. Arist., 2 Cor. 5. 14. The love of Christ constraines me; an upright soul loves Christ more then he fears hell Plus amat Christum quam timet gehennam, Bern..

IV. An upright Christian works to an upright end: He makes Gods glory his ultimate end, his aimes are right. Gods glory is the up­rightIV. Charact. mans mark, and though he shoots short of the mark Rom. 3. 23, yet be­cause he aimes at it, it is accepted. This is the question the upright man propounds to himselfe, Will this bring glory to God? he labours still to bring in some revenues into the Exchequer of heaven; He prefers the glory of God before whatsoever comes in competition with, or stands in opposition against it. If life be laid in one ballance, and Gods*Licet par­vulus ex collo pende­at nepos, li­cet mater mihi ubera ostendat, &c. Hier. glory in the other, the glory of God out-weighs. They loved not their lives to the death, Rev. 12. 11. If my wife and children (saith Hie­rom) should hang about me and dis­swade [Page 14] me from doing my duty, if my mother should shew me her breasts that gave me suck, I would trample upon all, & ad vexillum cru­cis avolarem, and I would flie to the crosse.

The upright man prefers the glo­ry of God before his own salvation, Rom. 9. 1. I could wish my self accursed from Christ for my kinsmen according to the flesh. Paul knew it was im­possible he could be accursed from Christ. The book of life hath no Errata in it; besides, Paul knew it unlawful to wish he were accursed from Christ; but the meaning is, supposing, that by his breaking off, and some of the Jews graffing into Christ, God might be more honour­ed, such was his zeal for Gods glo­ry, that he could even wish himself accursed from Christ: Gods glory was dearer to him then his own sal­vation.

An hypocrite is known by his [Page 15] squint eye; he doth not look right forward to the glory of God, but he looks a-squint to his own private interest; he spurres on Religion through the stage of some politick designe, and then turnes it off a­gain.

The hypocrite serves God, 1. For gaine. He looks at the emoluments1. and profits which come in by Reli­gion; 'tis not the power of godlinesse the hypocrite loves, but the gain of godliness; 'tis not the fire of the Altar, but the gold of the Altar which he a­dores. This is a religious wickednesse. Salvian. Ephraim is an heifer that loves to tread out the corne, Hosea 10. 11. God made a Law▪ Deut. 25. 4. that the oxe, while he was treading out the corne, should not be mazled, he might eat as much as he would. Ephraim liked this; hypocrites love Religion for the provender it brings; 'tis the loaves not the miracles draw them to Christ▪ Demetrius [Page 16] cries up the goddesse Diana, Act. 19. 27. but it was not her Temple but her silver shrines he cared for; many fall in love with Religion, not for her beauty, but her jewels. Ca­mero of Burdeaux a French Divine speaks of a Lawyer in his time, who turn'd Protestant, only for worldly respects, that he might get prefer­ment. There's a story of a Monk, who went like a mortified man with his eyes down upon the ground, who afterwards was made Abbot; and be­ing asked why he went in that sub­misse lowly posture with his eyes down? saith he, I was looking for the keys of the Abby, and now I have found them. The Moral of it is good: The Hypocrite doth sacrifice Deo, & lari: while he serves God, he seeks himself; like the wasp that comes to the gally-pot for the ho­ney; or the Fox which follows the Lion for the prey he lets fall. The hypocrite makes use of Religion [Page 17] only as the fisherman doth of his net to catch preferment.

2. He serves God for applause; 2 hypocrites look not at Gods glory, but vain-glory Animalia gloriae & vilia, popu­laris aurae mancipia. Hierom.. They serve God rather to save their credit, then to save their souls: hypocrites pray to be seen of men, Matth. 6. 5. The Greek word is [...], that they may be set upon a Theatre, and have Spectators; when they give almes they blow a trumpet, Mat. 6. 2. and their hearts were as hollow as their trumpet; they did it that they might have glory of men, verse 2. It was not giving almes, but selling them; they sold them for praise and applause: Verily I say unto you (saith Christ) they have their reward. The hypocrite may make his acquittance, and write, received in full payment, he hath all he must look for; an up­right heart makes the glory of God his center.

V. An upright man is uniformeV. Charact. [Page 18] in Religion; he looks with an equal eye at all Gods Commands. The Tables were written on both sides, Exo. 32. 15. an upright Christian turnes both sides of the Tables; he looks at duties of the second Table as well as duties of the first; he knows all have the same stamp of Divine authority upon them. 'Tis said in the honour of Zachary and Eliza­beth, they walked [...] in all the Commandments and Ordi­nances of the Lord; an upright Chri­stian though he failes in every duty, yet he makes conscience of every duty; he will as well worship God in the closet, as the Temple; he of­ten casts up the accounts between God and conscience. Utitur specu­lis magis quam perspicillis, he wears his eyes at home, as well as abroad; and had rather use the looking-glasse of the Word to look into his own heart, then the broad spectacles of censure to look into the faults of [Page 19] others; he walks [...], soberly in acts of temperance, [...], righ­teously, in acts of justice, [...], godly, in acts of piety Tit. 2. 12.

An hypocrite will pick and chooseSublata quacunque parte inte­grante tol­litur totum. in Religion, in some duties he is zealous, in others remisse; ye pay tithe of mint, and annise, and cummin, and have omited the weightier matters of the Law, judgement, mercy and faith, Matth. 23. 23. Jehu was zea­lousMat. 23 23. against the idolatry of Abab, but gives a toleration to the golden calves, 2 Kings 10. 29. Jehu's obe­dience was lame on one foot. Some will go over the smoth way of Re­ligion, they are for easie duties, but they like not the rugged way of self-denial and mortification: the plough when it comes to a stiff piece of earth, makes a bawlk; an up­right Christian, with Caleb, follows God fully Num. 14. 24.; and where we are so in­genious as to do our best, God will be so indulgent as to passe by our worst.

[Page 20]VI. An upright Christian dothVI. Charact. not go stooping. The Hebrew word for upright [...] in Pyhel sig­nifies to go strait. The upright man will not stoop to any thing a­gainst his conscience. The Greek word for upright used in the Septu­agint, [...] signifies homo non tor­tuesus, a man that doth not bend. The upright Christian doth not whirle about, or sinfully prostitute himself to the lusts and humours of men; the Apostles could not flatter or cringe, Act. 4. 19. Whether it be right in the sight of God to hearken unto you more then unto God, judge ye?

The upright Christian dares not palliate or justifie the sinnes of men, this were with holy water to wash the devils face, Isa. 5. 20, 23. Woe to them that call evil good, which ju­stifie the wicked for reward. Proper­tius speaks of a Spring in Italy which makes the black oxen that drink of [Page 21] it look white. Afit embleme of those Parasites, that can make the worst men look white.

An upright man dares not keep back any part of Gods truth, Acts 20. 27. I have declared unto you, [...], all the counsel of God. 'Tis cowardise and treason to con­ceale any part of our Commis­sion.

An upright man will not neglect a known duty for feare of losing a party. Some, upon this very ground have forborne to de­clare against errour for feare of a party falling off from them. If men will fall off from us for do­ing our duty; my opinion is, they are better lost then kept. Others have neglected to have the hands of the Presbytery laid upon them, only because this would displease a party, how many Apocryphal preachers are now among us? in the Bishops times we had many Ministers who [Page 22] were no Preachers, and now we have many Preachers who are no Ministers: The upright man had rather be without his head piece then his breast plate, and had rather men should account him for impru­dent, then God should accuse him for unfaithful. An upright man will not let any interest byasse him from the truth, Amicus So­crates, sed magis amica veritas. The Saints are compar'd to pillars, Rev. 3. 12. the pillar stands upright. Un­sound Christians are ex salice, like willows which will bend every way, a good Christian is like the palm tree which grows upright, Jerem. 10. 5. when we let men [...], Lord it over our consciences; if they bid us break our vows, sell our Religi­on, we are ductile, and malleable to any thing, like hot iron which will be beat into any forme; like wooll, that will receive any die, this argues much unsoundnesse of [Page 23] heart. An upright Christian will not be bent awry, he goes without stooping.

VII. An upright Christian is zea­lousVII. Charact. for God, Rev. 2. 2. Thou canst not bear them which are evil, up­rightnesse is the white, and zeal is the sanguine, which makes the right complexion of a Christian. Zeale is a mix'd affection; 'tis a com­pound of love and anger, it boyles up the spirits to the height, and makes them runne over; zeale is a fire kindled from heaven; blessed be its ang [...], for it is without sinne; and its wrath for it is against sin. When Paul saw their idolatry at Athens, his spirit was stirred in him, Acts 17. 16. The Greek word [...], signifies, to be in a paroxysme. Paul was in a burning fit of zeal. Moses a meek man, though cool in his own cause, yet hot in Gods; when Is­rael had committed idolatry. Moses anger waxed hot, Exod. 32. 19. He [Page 24] breaks the Tables, grindes the calf to powder, strows it on the water, and made the children of Israel to drink of it.

An upright Christian takes a dis­honour done to God more hainous, then a disgrace done to himselfe; can the true childe endure to heare the Father reproached? When Crae­sus sonne (though born dumb) saw them go about to kill his father, his tongue-strings unloosed, and he cri­ed out, Kill not King Craesus. He that can hear Christs Divinity spo­ken against by the Socinian, his Ordi­nances cried down by the Libertine; & his blood not rise, and his zeal not sparkle forth, is a traitour to the Crown of heaven. Did Christ o­pen his sides for us when the blood run out, and shall not we open our mouths in his vindication? how were the Saints in former times fired with zeale for God? They were as Cyprian affirmes tanquam [Page 25] leones ignem spirantes, like Lions breathing forth the heavenly flame of zeal.

VIII. An upright Christian willVIII. Charact. not allow himself in any known sin; he dares not touch the forbidden fruit, Gen. 39. 9. How then can I do this great wickednesse and sinne a­gainst God? though it be a com­plexion-sinne, he dis-inherits it. There's no man but doth propend and incline more to one sinne then another Nemo est tantae sanctitatis quin ad us num pccca­tum quam ad caetera propensior Carrwr.; as in the body there is one humour predominant, or as in the hive there's one master-Bee; so in the heart there's one master-sinne: there is one sinne which is not only near to a man as the garment, but deare to him as the right eye. This sinne is Satans Fort royal, all his strength lies here; and though we beat down his out­works, grosse sinne, yet if we let him hold this fort of complexion-sin, [Page 26] 'tis as much as he desires. The Devil can hold a man as fast by this one link, as by a whole chaine of vices. The fowler hath the bird fast enough by one wing. Now an upright Christian will not indulge himself in this complexion-sinne, Psalme 18. 24. I was also upright before him, and kept my selfe from mine iniquity. An upright Christi­an takes the sacrificing knife of mor­tification, and runnes it through his beloved-sinne. Herod did many things, but there was one sin so dear to him, that he would sooner be­head the Prophet, then behead that sinne. Herod would have a gap for his incest. An upright heart is not only angry with sinne, (which may admit of reconciliation) but hates sinne [...] Arist Rhet. l. 2. c. 5., and if he sees this Serpent creeping into his bosome, the nearer it is, the more he hates it.

IX. An upright Christian is rightIX. Charact. [Page 27] in his judgement; he doth not lean to errour; his head doth not turne round. Though there will be dif­ferences in lesser matters, things in­different, and disputable, (& indeed where there are not such cleare ve­stigia, and footings in Scripture, here there must be some graines of al­lowance) yet in the Fundamentals of Religion, the upright Christian keeps his standing.

Error when it is not only circa, but contra fundamentum, is dangerous [...] Ignat. ep 7. ad Smyrn.; a man may as well go to hell by error, as by moral vice; grosse sinne stabs to the heart, errour poysons; there is lesse hope of an erroneous person then a prophane; the pro­phane person sinnes, and doth not repent; the erroneous person sinnes, and holds it a sinne to repent; the one is without tears, the other cries down tears. The upright Christi­an is not tainted with this leprosie in the head; he hath rectitude in his minde.

[Page 28]X. An upright man is of a sym­pathizingX. Charact. spirit 2 Cor. 12. 26., he laies to heart the miseries of Sihon Tantò quisque perfectior est, quantò perfectius sentit dolo­res alienos Greg. in Moral.. This ar­gues much sincerity, Pliny speaks of the aurea vitis, the golden Vine, which feels no injury of winde, or stormes. The Church triumphant may be compared to this golden Vine, which is above all stormes of injury and flourisheth in perpetual glory: but the Church-militant is not a golden Vine, but a bleeding Vine; now where there is sincerity, there is sympathy.

An hypocrite may be affected with his own miseries, but an upright heart is affected with the Churches miseries. I confesse an hypocrite may be sensible of the miseries of the publick, so far as he himselfe is concern'd, as a man may be trou­bled to heare of such a ship cast a­way, wherein were much Merchants goods, because he himself had a share in it, and his Cabbin is lost; [Page 29] But an upright Christian, though he be not touched in his own particular, he is out of the bill of mortality, yet because it goes ill with the Church, and Religion seems to lose ground. He counts the Churches losse his losse; he weeps in Sihons teares, and bleeds in her wounds.

Jeremy, that (weeping Prophet) makes the Churches miseries his own, Lam. 3. 1. I am the man that have seen affliction. He suffered least in his own person, for he had a protection granted; the King gave order that he should be well look'd to, Jer. 39. 11, 12. but he felt most in regard of sympathy. Though they were Sihons miseries, they were Jeremies lamentations; he felt Is­raels hard cords through his soft bed. Nehemiah lays to heart the miseries of the Church, his com­plexion begins to alter, and he looks sad, Nehem. 2. 3. Why should not my countenance be sad, when the City, [Page 30] the place of my fathers Sepulchres lies waste? What, sad when the Kings Cup-bearer, and wine so neare? Oh but it fared ill with the Church of God, therefore he grows weary of the Court, he leaves his wine, and mingles his drink with weeping. Here was an upright man.

True grace enobles the heart, di­lates the affections, and carries out a man beyond the Sphere of his pri­vate concernments, making him minde the Churches condition as his own. Oh, how few upright Saints! may not that charge be drawn up a­gainst sundry persons? Amos 6. 4. That lie upon beds of Ivory, and stretch themselves upon their Couches, and eat the Lambs out of the flock, that chaunt to the sound of the vial, and invent to themselves Instruments of musick like David; That drink wine in bowles, and anoint themselves with the chiefe oyntments, but they are not [Page 31] grieved for the affliction of Jo­seph.

It is with most people as with a drunken man fast asleep, he is non sensible of any thing that is done; let others be kill'd by him, and lie a bleeding, he is not sensible. Somno vinoque sepultus,—He sleeps securely in his wine. Thus it is with too many who are drunk with the wine of prosperity, and fallen fast asleep, though the Church of God lie bleeding of her wounds by them, and ready to bleed to death; they are not sensible; they have quite for­gotten Hierusalem. Like Themistocles, who when one offered to teach him the Art of Memory▪ he desired that he would teach him the Art of For­getfulnesse. The Devil hath taught many men this Art. They have forgotten the miseries of the Church; such may suspect themselves to be unsound. The Saints are called, [...], lively stones, 1 Pet. 2. 5. [Page 32] therefore if there be any breach in the spiritual house, they must be sen­sible. Is not the Church Christs Spouse, and to see it smitten and Christ through her sides, will not this affect our hearts? The Church is the apple of Gods eye, Zach 2. 8. and to see the apple of his eye weep, will not this draw tears from us? An upright heart cannot but grieve to sit by the Churches bed side, and heare her dying groanes.

XI. The upright Christian is sui XI. Charact. diffusivus, he is liberal and commu­nicative. 1. He hath a liberal1: heart towards the maintenance of Gods worship. He will not let the fire of Gods Altar go out for want of pouring on a little oyle; what vast summes of gold and silver did David prepare for the House of God 1 Chron▪ 29. 3., 1 Chron. 29 3. Moreover, because I have set my affection to the House of my God, I have of my own proper good of gold and silver, which I [Page 33] have given to the house of my God, o­ver and above all that I have prepa­red for the holy house, even three thou­sand talents of gold, of the gold of O­phir, and seven thousand talents of re­fined silver, to overlay the walls of the houses withal, &c. Hypocrites, if they may have golden purses are content to have wooden Priests. They love [...], a cheap Gospel, they are loath to be put to too much charges. How many have lost their souls to save charges. The upright Christian will not offer that to God which costs him nothing.

2. The upright man hath a liber­al2. heart to Christs poore Summa disciplinae Christianae consistit in miscricor­dia. Ambr., Psalme 112. 9. He hath dispersed abroad, he hath given to the poor, his righteous­nesse endures for ever. The Hebrew word for godly, [...], signifies merciful; The upright man poures the golden oyle of mercy into the wounds of other. The poors mans [Page 34] hand is Christs treasury Manus pauperis Christi ga­zophylaciū.; the up­right Saint is ever casting into Christs treasury; mercy and libe­rality is the ensigne that integrity displayes.

The more excellent any thing is, the more diffusive. The cloudsEccl. 11. 3 poure down their silver showers *, the Sunne doth send abroad its gol­den beames. The end of life is use­fulnesse. What benefit is there of a Diamond in the rock? and what is it the better to have a great estate if this Diamond be shut up in a rocky heart?

What shall we say to self-interest­ed men? are these upright? All [...]. seek their own, Phil. 2. 21. you may as well extract oyl out of a flint, as a drop of charity from them. Some observe the ground is most barren near golden mines; and indeed it is too often so in a spiritual sence; those whom God hath most enrich­ed with estates, are most barren in [Page 35] good works. How can he say he hath an upright heart, that hath a wi­thered hand? how dares he say he loves God in sincerity? 1 Joh. 3. 17. Who so hath this worlds good, and sees his brother in need, and shutteth up his bowels of compassion from him, how dwells the love of God in him?

What shall we think of such as instead of scattering abroad the seeds of mercy and compassion to others care not how they they wrong o­thers 1 Cor. 6. 8; are these to be accounted upright? Christ made himself poore to make us rich 2 Cor. 8. 9; and these make others poore, to make themselves rich; instead of giving the poore a covering Job 31.19; they take away their covering from them; like the Hedg­hog that rolls and laps it self in its own soft doune, and turnes out the bristles to others; an embleme of these, who if they may gratifie them­selves, they turne out the bristles, [Page 36] they care not what mischief or pre­judice they do to others. These are these who raise the honour of their own families out of the ruine of others. They are not birds of Paradise, but birds of prey; and which is worse, to do this under the mask of profession, this is just as if a thief should commit a robbery in the Judges own robes; or as if a woman should play the harlot, ha­ving the Bible lying before her. These are none of the race of the upright. The upright man is a [...], a publick good in the place where he lives; he is given to works of mercy, he is like God who makes his springs to runne among the Vallies, Psal. 104. 10. so doth the upright man make his springs of cha­rity to runne among the vallies of poverty.

XII. The upright man is pro­gressiveXII. Charact. in holinesse; he pursues after further degrees of sanctity; [Page 37] Job 17. 9. He that hath clean hands shall wax stronger and stronger. Up­rightnesse is in the heart, as seed in the earth, which will increase, Col. 2. 9. unsound Christians rest in some faint desires and formalities; it is with hypocrites as with the bo­dy in an Atrophy, which though it receives food, yet thrives not. The upright Christian follows on to know the Lord, Hosea 6. 3. It was Charles the fifths Motto, plus ultra, on further. They say of the Cro­codile, it hath never done growing Quam diu vivit crescit. Hierom writes of Paulinus, that in the first part of his life he excelled others, in the latter part he excelled himself In primis partibus a­lios, in poe­nultimis se­ipsum supe­ravit. Hier. The upright man is not like Hezekiahs Sunne, which went backward, nor like Joshuahs Sunne, which stood still; but like Davids Sunne, which goes forward, and as a champion doth runne his race Psal. 19. 5 Object..

Obj. But may a child of God say, [Page 38] I fear I am not upright, for I do not perceive that I wax stron­ger?

Answ. Thou mayest thrive inAnsw. grace, though thou doest not per­ceive it. The plant grows, but not alwayes in one place. Sometimes it grows in the branches, sometimes secretly in the root: so an upright soul still grows, but not alwayes in the same grace; sometimes high­er in the branches, in knowledge; sometimes he thrives in the root, in humility; which is as needful as a­ny other growth. If thou art not more tall, yet if thou art more low­ly. Here is a progresse, and this progresse evidenceth the vitals of sincerity.

XIII. The upright man ordersXIII. Charact. his conversation aright, Psal. 50. 23. To him that orders his conversation a­right will I shew the salvation of God. The upright man is [...], a pattern of holinesse; he treads e­venly; [Page 39] be walks as Christ did, 1 Joh. 2. 8. Though the maine work of Re­ligion lies within, yet our light must so shine, that others may behold it; The foundation of sincerity is in the heart, yet its beautiful frontispiece appears in the conversation. The Saints are called jewels, because they cast a sparkling lustre in the eyes of others. An upright Chri­stian is like Solomons Temple, gold within and without: sincerity is a holy leaven, which if it be in the heart, will work it self into the life, and make it swell and rise as high as heaven, Phil. 3. 20.

Some brag they have good hearts, but their lives are crooked. They hope to go to heaven, but their steps take hold of hell, Prov. 5. 5. an up­right Christian is [...], he sets a Crown of honour upon the head of Religion, he doth not only pro­fesse the Gospel, but adorne it, he labours to walk so regularly and [Page 40] holily, that if we could suppose the Bible to be lost▪ it might be found again in his life.

XIV. The upright man will beXIV. Charact. good in bad times. The Lawrel keeps its freshnesse and greennesse in the Winter-season, Job 27. 6. My righteousnesse I hold fast and will not let it go, my heart shall not re­proach me so long as I live. Upright­nesse is a complexion which will not alter. The upright mans zeale is like the fire which the vestal Vir­gins kept in Rome alwayes burn­ing.

In Chri­stian is non initia sed fines lau dantur. The hypocrite seemes upright, till times of trial come. The chry­stal looks like pearl till it comes to the hammering. The hypocrite is good only in Sun-shine; he cannot sail in a storme, but retreats to the shore. Naturalists report of the Chelydonian stone that it will retaine its vertue no longer then it is enclosed in gold. An embleme of [Page 41] hypocrites who are good only while they are inclosed in golden prosperi­ty, take them out of the gold, and they lose that vertue they did seem to have; descinit in piscem mulier for­mosa superne.—Unsound profes­sours, like green timber, shrink in the hot Sunne of persecution. The heat of the fiery trial cooles their zeale.

An upright man whatever he loseth, he holds fast his integrity; he is like wine full of spirits, which is good to the last drawing. The three children, or rather the three champions were invincisible in their courage, Dan. 3. 18. neither Nebu­chadnezzars musick could flatter them, nor his furnace scare them out of their Religion Justum & tenacem propositi virum, non civium ar­dor prava jubentium, non vultus tyranni mente qua­tit solida. Horace. [...], Ignat. Ep. 11. ad Eph.. Paul glo­ries in his sufferings, Rom. 5. 3. he shakes his chaine, and displays it as an ensigne of honour. Ignatius calls his fetters his spiritual pearles; they were as precious to him as a neck­lace [Page 42] of pearle; Thus the upright man, though death be in the way, spurs on to the end of the race; he is most swift towards the centre. Of him it may be said, Thou hast kept the best wine till now.

XV. An upright man endeavoursXV. Charact. to make others upright; 'tis his work to make crooked things streight Isa. 40. 4.. Where there is life, there is a power of propagation, 1 Cor. 4. 14. In Christ Jesus I have begotten you through the Gospel; a good man labours to make others good; as fire doth assimilate, and turn every thing into its own nature. Luke 22. 32. When thou art converted, streng­then thy brethren. The upright man is in the place of God to his bro­ther, he increaseth his knowledge, confirmes his faith, enflames his love; if he sees his brother decli­ning, he labours to reduce him; when the house begins to leane, you put under a strait piece of tim­ber [Page 43] to support it. Another begin­ing to lean to errour; the upright Christian, as strait timber doth un­derprop and support him.

And thus I have set before you the upright man, he is worth a mark­ing and beholding. I have drawn the upright mans picture; and the use I would make of all is this, thatUse. Exhort. you would fall in love with this picture, and that you would endea­vour to resemble it.

And there is a great Motive inMotive. the text to make you fall in love with uprightnesse▪ See what a badge of honour is put upon the upright man. God calls him perfect, [...], Mark the perfect man.

Quest. But can any man be per­fectQuest. in this life? Who can say I have made my heart cleane, I am pure from my sin? Prov. 20. 9.

Answ. Far be it from me to holdAnsw. with the Katharists and Familists, [Page 44] that a Christian is pure from sinne in this life. If there were no Bible to confute that opinion, a Christians own experience might do it. We finde the continual ebullitions, and motions of sinne working in our members. Paul cries out of a body of death, Rom. 7. 24. The Saints, though they are comely, yet black *;Cant. 1. 5—Grace in this life is like gold in the oare, full of mixture; but yet in an evangelical sense, the upright man is said to be perfect, and that five manner of wayes.

1. An upright man is perfect with1. a perfection of parts, though not of degrees. There is no part of him but is embroidered, and bespangled with grace; though he be sanctifi­ed but in part, yet in every part; therefore grace in a beleever is call'd the new man, Col. 3. 10. The work of the Spirit in the heart is a thorow work, Psalme 51. 2. wash me thorowly from my iniquity. Grace in the [Page 45] heart is like aire in the twilight, there is no part of the aire but hath some light in it, and in this sense the upright man is perfect.

2. The upright man is perfect2. comparatively in regard of others. Thus Noah was perfect in his gene­ration, Gen. 6. 9. Noah compared with the prophane world, was a per­fect man; gold in the oare compared with lead or brasse is perfect; a field of wheat, though it may have some thistles growing in it, yet compar'd with a field of tares, is perfect.

3. The upright man is perfect in3. regard of his aimes; he doth colli­mare, level at the mark of perfecti­on: The upright man breaths af­ter perfection; and therefore he is said not to sinne, 1 John 3. 9. because though he be not without sinne, yet his will is against sinne Non facit peccatum quiapatitur potius, Ber.; he hath voted sinne down, though this bo­some traitour rebels. When he failes, he weeps; and this is a Gospel­perfection.

[Page 46]4. The upright man is perfect4. through the righteousness of Christ; he is perfectly justified, Col. 2. 10. ye are compleat in him; through the red­glasse every thing appears red; so through the glass of Christs blood, the soule is look'd upon as beautiful and glorious: He that hath on Christs seamlesse coat is perfect: He that hath the righteousnesse of God is perfect, 2 Cor. 5. 21.

5. God calls the upright man5. perfect, because he intends to make him so. Christ calls his Spouse his undesiled, Cant. 5. 2. Open to me my dove, my undefiled, or as the o­riginal word is [...], my perfect; not that the Spouse is so, she hath her [...], her spots and ble­mishes, but yet undefiled, because Christ intends to make her so. God hath chosen us to perfection Elegit nos ad perfecti­onem., Eph. 1. 4. a limner that hath begun the rude draught of a picture, he looks upon it what he intends to make it; [Page 47] he intends to lay it in its own orient colours; in this life there is but the first draught, the imperfect linea­ments of grace drawn in our soules, yet God calls us perfect, because he intends by the pensil of the holy Ghost to draw us out in our orient beauty, and lay the Virmillion co­lour of glory upon us. Thus the upright man is perfect, it is as sure to be done as if it were done al­ready.

And so much for the first part of my text. The upright mans Cha­racter.

I proceed now briefly to the se­cond,2. The up­right mans Crown. which is the upright mans Crown in these words, [...]. The end of that man is peace; as the upright is honor­able while he lives, he is perfect; so he is happy when he dies. His end is peace. The word [...], peace, incircles all blessednesse in it. The [Page 48] end of that man is peace; a wise man looks to the end of a thing, Eccles. 7. 8. better is the end of a thing then the beginning. So peaceable is the end of an upright man, that Balaam desired it, Numb. 23. 10. Let me die the death of the righteous, and let my last end be like his.

Now the upright man goes off the stage of this world wearing a tripple Crown of peace. 1. He hath peace1. with God; Tranquil­lus Deus tranquillat omnia. God saith to him, be of good chear, thy sins are forgiven thee. I have nothing against thee; thou hast laid thy sins to heart, and I will not lay them to they charge. The Jewish Rabbins say, that Moses died with a kisse from Gods mouth; the upright man dies embracing Christ and kissing the promises.

2. He hath peace with conscience;2. 1 John 5. 10. He that beleeves hath the witnesse in himself; his end must needs be peace that hath a smiling God, and a smiling conscience. [Page 46] Austin Laetitia bonae con­scientiae Paradisus. Aug. calls it the Paradise of a good conscience; a godly man is in this Paradise before he dies. What sweet musick doth the bird of con­science make in the breast of a be­leever! be of good comfort saith conscience, thou hast walk'd upright­ly in a crooked generation, fear not death. This is [...], the fore-taste of heaven; here is Manna in the golden pot; he that dies with peace of conscience, flies to heaven as Noahs Dove to the Ark with an Olive-branch in his mouth.

3. The upright man hath peace3▪ with the Saints; he hath their good word; they embalme his memory, and erect for him monuments of honour in their hearts. Thus the upright mans end is peace, he is re­noun'd among the people of God; he inherits not their censure, but their praise; he is carried to his grave with a shoure of tears.

Use 1. See a great difference be­tweenƲse 1. Inform. [Page 50] the godly and the wicked in their end▪ The end of the upright man is peace, but the end of the wicked is to be cut off, Psal. 37. 38. a wicked mans end is shame and horrour, he dies with convulsion-fits of con­science; he lives in a calme, but dies in a storme, Job 27. 20. a tempest steals him away in the night; like those fish Pliny speaks of, which swim along pleasantly till they fall in­to the mare mortuum, or dead sea; to every sinner I say as Abner to Jo­ab, 2 Sam. 2. 26. knowest thou not that it will be bitternesse in the latter end?

What is the end of hypocrites? Iob 8. 13. Their hope shall be cut off: What is the end of Apostates? 2 Pet. 2. 20 For if after they have esca­ped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again intangled therein, and overcome, their latter end is worse with them. Peter Castellon, Bishop of Marsten having gotten a [Page 51] great estate, began to inveigh in his Sermons at Orleands against the profession of Religion, sitting at a time in his chaire, he fell into a strange disease which no Physician had ever seen; one part of his body was extream hot, and burned like fire, the other part cold and frozen like yce, and thus with cries and groanes finished his life. The end of the wicked is to be cut off, when they are at their lives end, they are at their wits end, Psal. 107. 27.

Obj. But do we not see the worstObject. men go out of the world as quietly and smoothly as any? do not they die in peace?

Answ. 1. If a wicked man seemesAnsw. 1. to have peace at death, it is not from the knowledge of his happinesse, but from the ignorance of his danger; Haman went merrily to the ban­quet, but little did he think what a second course was to be serv'd in, and that his life must pay the shot.

[Page 52] Answ. 2. A wicked man may dieAnsw. 2. in a lethargy, but not in peace; Nabal died quietly Sam. 25 37, but he were a fool that would wish his soul with Nabals. Conscience may be like a Lion asleep, but when this Lion awakes it will roare upon the sin­ner.

Answ. 3. A wicked man mayAnsw. 3. die in presumption, but not in peace; he hopes all is well with him, but there's a great deal of difference be­tween presumption and peace. It will be so much the worse to go to hell with hope of heaven: a wick­ed man phancies to himself a good condition; he dies in a phancy, but not in peace; and observe, for the most part God drives a sinner out of his fools Paradise before he dies. God lets loose conscience upon him, guilt spoiles his musick; and before his life is cut off, his hope is cut off Job 8. 14. I will conclude this with that saying of Christ, Luke 11. 21. While the [Page 53] strong man keeps possession, all his goods are in peace. The peace a sinner seemes to have, is but the Devils peace: His serenity is but security; and whatever he may promise himself, Satan doth but still him with rattles. He that lives gracelesse, dies peacelesse.

Use 2. Here is infinite comfort toƲse 2. Consolat. the upright man, his end is peace: If you look to the beginning of his life it is not eligible Noli prae­cipitare ju­dicium nec sententiam proferre ex proximo intuitu mollerus., his life is inter­woven with troubles, [...], we are troubled on every side, 2 Cor. 4. 8. like a ship that hath the waves beating on both sides; but, the end is peace; and the smoothnesse of the end may make amends for the rug­gednesse of the way. The upright man, though he lives in a storme, he dies in a calme, Ier. 31. 17. There is hope in thine end. The end crowns al; The upright man though he drinks worm-wood while he lives, yet he [Page 54] swims in honey when he dies; the upright man, with Simeon, departs in peace, Luke 2. 29. and his ending in peace is but his entrance into peace, Isa. 57. 2. He shall enter into peace; his dying-day is his marriage­day. Grace gives both the flowers and the crop: the sweet flowers of peace here, and the full crop of glo­ry hereafter. Paula, that religious Lady when one had read to her that Scripture, Cant. 2. 11. The singing of birds is come: yes, saith she, the singing of birds is now come, and so being full of peace mounted off from her death-bed, and went triumphing, and as it were singing to heaven: Then, shout for joy all ye that are upright in heart, Ps. 32. 11. peace is that never­fading garland which shall be set up­on the head of the upright, so saith my Text, Mark the perfect man, and behold the upright, for the end of that man is peace.

FINIS.

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