The Good Man Useful In Life and Happy in Death.
Psalm xxxvii. 37.
"Mark the perfect man, and behold the upright: For the end of that man
is peace." *
* Preached at the funeral of Asa Witter, Esq. Oct. 9th, 1792.
The subject of this psalm is the way and end of the righteous and the
wicked. It is designed to calm the minds of good people when tried
with adversity, and to reconcile them to the divine administration in
the unequal distributions of Providence, and the apparent disregard of
character, in those distributions. With these views, the writer, after
glancing at the lives of saints and sinners, calls our attention to
their end, noting the manner of their exit out of life.
The text relates to the righteous. In discoursing upon it, _We shall
consider the excellence of their characters, and their peaceful end;
and add a few reflections_.
I. We _are to consider the excellence of their characters. Mark the
perfect man and behold the upright_.--
The _perfect man_.--This may seem a strange representation of an
imperfect creature--a creature which viewed in the glass of the divine
law appears deformed, and tried by the perfect rule must be condemned
--a creature whose best services can find acceptance with God, only on
the plan of grace! For such is man since the apostasy--such the
saints feel and confess themselves. But however strange the
representation, it is drawn by the pen of inspiration, and applied
tothe saints.
Perfection is sometimes attributed to particular saints. "Noah was a
just man and _perfect_ in his generation." Similar is the description
given of Job. "There was a man in the land of Uz, whose name was Job:
And that man was perfect and upright."
In the text, the term perfect, hath not a particular reference, but
refers generally, to those who have been renewed by divine grace. But
when applied to a fallen creature it must be understood with
limitation. We have seen it applied to Job: Hear him then speaking of
himself--"If I justify myself, my own mouth shall condemn me. If I say
I am _perfect_ it shall prove me perverse."
St. John held a high rank among the faithful; yet speaking of the
saints, and including himself, he observes--"If we say that we have
no sin we deceive ourselves, and the truth is not in us--If We confess
our sins, he is faithful and just to forgive our sins". * St. Paul had
before declared that "there is none righteous, and that the Scripture
hath concluded all under sin."
* 1 John i. 8-10.
In what sense then are the saints perfect? And wherein consists the
excellence of their character?
1. The saints are _perfect_ in Christ. "In him dwells all the fulness
of the Godhead bodily." His righteousness is made theirs. "They are
complete in him. He is made of God unto them wisdom and righteousness,
sanctification and redemption." In this view every good man is a
_perfect_ man.
The saints before the gospel day were but very partially instructed
respecting the way of salvation. They knew not how they were to be
saved through a Redeemer who had not come in the flesh. But the matter
was open to the divine eye. And it is observable that the term
_perfect_ is never assumed by the saints. They confess their own
emptiness and abase themselves before God. Where perfection is
attributed to them, it is always by those who spake as moved by the
Holy Ghost.
2. The saints are the subjects not only of an imputed, but also of an
inherent righteousness: And have been so from the beginning. Noah
was a just man and perfect--Job _perfect_ and upright. In this respect
they were not made to differ from other saints. All the saints are
born of God--they are renewed after the image of the Creator and made
to bear the image of the heavenly. The change which takes place in
them causes them to favor the things of God; to love holiness, and
delight to do good as they have opportunity and ability.
They are just and upright; just toward man, and upright before God.
Justice respects the part which mankind act toward one another. It is
opposed to fraud and injustice. The just man is fair in his dealings
--gives to all their dues--is careful to fulfil every trust, and to
do by others as he would others should do by him.
Such is the character given of him of old, who "was _perfect_ in his
generations," when "the whole earth was filled with violence, because
all flesh had corrupted their way," And every good man follows his
example; hath respect to all God's commandments, and hates every evil
way. Perfection, in the strict sense of the term, is his wish, and his
aim, though he doth not expect to attain it while resident in the
body. But he "forgets the things which are behind and reaching forth
to those which are before, he presses on," endeavoring a nearer
conformity to the divine pattern.
While he is just toward man, he is sincere toward God, acting
uprightly before him. He is really the good man he appears. His
profession is not dissembled. His heart is right--his eye single.
Sincerity is gospel perfection. In this true religion very essentially
consists: And it is found on all the saints.
The good man keeps in mind his covenant engagements. For the vows of
God are upon him and he is careful to fulfil them. He doth not wish to
be released from his obligations with which he is bound to be the
Lord's and to serve him. He is concerned to honor God--thinks nothing
unimportant which he hath required, though the reasons of the
requirement may lie out of sight. "Lord what wilt thou have me to
do?" is his daily inquiry. And he seeks to know, that he may do his
duty. He waits on God in the ways of his appointment, and is busy
about the work assigned him. He is also steady in his counsels and
uniform in his conduct. His heart is established by grace, and his
life accords with the inward principle. He is not whiffling and
unsteady, "carried about by every wind of doctrine"--taken and drawn
away by every new scheme of religion; but "holds fast the faithful
word; and is able by sound doctrine both to exhort and convince
gainsayers." He doth not "put his hand to the plough and look back,"
but perseveres to the end, and is faithful unto death. The fear and
love of God reigning in his heart, govern his life and direct his way,
rendering him an uniform character Therefore do those most intimately
--acquainted with him, convinced of his integrity--: that he is free
from duplicity, and that he abhors evil, and all approaches toward it,
both value him themselves, and make him known to others; and by
bringing him into public view, render him a public blessing. Neither
doth he disappoint their expectations, but according to his ability,
acquits himself with honor, and doth good to all around him.
Others may differ from him in speculative opinions; other good men.
Such differences are unavoidable in this state of darkness and
uncertainty. No two persons see alike in every thing, whatever may be
pretended. But those who know _the perfect and upright man_, will
generally allow that he acts sincerely towards God and man. While
those who are connected with him by tender ties, who are so happy as
to make with him the journey of life, are led by a thousand kind
offices and nameless acts of benevolence and goodness to revere and
love him.
Such is the character intended in the text--Such _the perfect man and
upright_ in himself, and in the estimation of those who know him. Thus
doth he pass through life, feeling and confessing his deficiencies,
lamenting that he can do no more for God's honor, and relying on grace
alone in Christ, for acceptance with him.
When a person of this description "having served his generation, by
the will of God falls asleep," not only relatives and near connexions,
but all who know his worth, mourn his exit, and weeping around his
corse, bedew his hearse with tears. His name is revered, his memory is
blessed, and even envy is silent.
II. We are to consider his peaceful end--_The end of that man is
peace_.
By a person's _end_, his death, the period of his mortal life is
intended. It doth not intend the end of his existence--the modern
infidel terms used to express death. So in other scriptures; as
when God foretold the destruction of the old world--"The end of all
flesh is before me." So Balaam, when looking forward to his exit out
of life--"Let me die the death of the righteous, and let my last end
be like his." Had death been the period of his existence, it would
have been a matter of indifference whether it found him righteous or
wicked. As to hope in death there would have been no difference. But
this is not the case. Man hath an immortal part within. At the period
of mortal life, he enters on an interminable state.
Mark _the perfect man, and behold the upright: For the end of that man
is peace_. He finds peace at the approach of death--in death, and
after death. In order to a due estimation of the value of true
religion in Himself, and in its reward, we are here called to observe
the good man's _end_. It demands our careful attention. For the scene
is peculiarly instructive. It animates to a discharge of the duties of
life and supports under its troubles; especially at the approach of
death, when worldly comforts fly away.
The wicked who live in habitual neglect of religion, or the indulgence
of vicious desires, are commonly filled with dismay and horror, if
reason remains, when they perceive their end draw nigh. The flights
which they have cast on the gospel, and on the grace therein offered;
their neglects of known duty; their acts of injustice, intemperance,
uncleanness, or other immoralities, the remembrance of which were
almost obliterated by time, at that awful period rise up before them!
Conscience awakes; and when they consider the denunciations of divine
wrath against those who do such things, and have pleasure in them,
fear harrows up their souls! They anticipate eternal woe, and are
filled with agonizing horror! Then do they appear all hurry and
confusion! The great work of life to do, and opportunity gone forever!
Bewailing past madness they cry undone! Undone! Such often continues
their state, till the king of terrors driving them away without hope,
shuts up the scene!
But _the perfect and upright man_, how happily different when death
draws near? If possessed of himself, like the still summer's evening,
he is calm and serene. He talks of death with as much composure, as
one returning from a strange country, to his native land; or as one
returning from captivity and slavery, to his father's house, to his
family, and to the society of friends, dear as life, and with much
more raised expectations!
Some ties of nature--dear connexions, bind him indeed to earth, and
would detain him here; but stronger bonds allure and draw him away
toward a better world. If concern for dear ones he must leave behind
intrudes and tempts him to wish a longer stay, he remembers that
though he dies, his God lives--that God hath stiled himself the
"Father of the fatherless and judge of the widow;" that he hath said
"Leave thy fatherless children with me, I will preserve them alive,
and let thy widows trust in me." Supported by such comforting
declarations--such kind promises of a faithful God, and the allured
belief of his mercy and truth, he resigns them to his care and leaves
them with him, not doubting, but he will preserve them, or dispose of
them, as shall be most for his own glory, and their good.
As to temporal matters, which often trouble those, who are chiefly
concerned about worldly things, they cannot greatly affect one who
believes himself heir to an eternal inheritance. For the comfort of
those whom he leaves behind, he wishes to have his temporalities
settled, and his accompts intelligible; that no disputes may arise, no
injustice be done; but as to any concern which he personally takes in
them, they appear in his view contemptible. He views them as unworthy
his regard, as the beggar, who hath been called to the possession of a
crown the rags which he casts off to put on his robes.
As death approacheth, _the perfect and upright man_, who realizeth his
state, looks back with comfort, approving the part he hath acted,
after renovation, and forward to the enjoyment of God, with
stedfast hope and strong consolation.
We have this happiness of a dying saint, exemplified in St. Paul--"I
am now ready to be offered, and the time of my departure is at hand: I
have fought a good fight, I have finished my course, I have kept the
faith: Henceforth there is laid, up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at that day."--His
rejoicing was "the testimony of his conscience, that in simplicity
and godly sincerity, he had had his conversion in the world." In the
testimony of his conscience, he read the evidence of his good estate
--of his sincerity towards God, and of his interest in Christ, He
viewed nothing which he had done as meritorious--as laying God under
obligation, Grace in Christ was all his hope. But he considered his
love to God, and his zeal in his cause, as evidential that he was born
of God, and the subject of divine grace in the Redeemer. Thence he
inferred his title to the inheritance, prepared of God for those who
love him.
Other saints do the same. In the testimony of conscience that they
love God, and have obtained grace to serve him, they read their
interest in the covenant and in the promises, in all their divine
fulness.
This is the best, yea, the only evidence, of an interest in them.
Where this is found, the matter is determined; there can be no
reasonable doubt of their good estate; but where it is wanting, every
thing beside is of no avail.
It is natural for a servant, when he sees a reckoning day at hand, to
look back, and inquire how he hath improved his trust, and what
account he hath to give? And from the testimony of conscience, he
anticipates the reception he may expect from his lord. MANKIND feel
themselves accountable to God and naturally expect to receive from his
impartial hand, according to their works; and when they perceive their
probation drawing to a close, they naturally look about them, and
inquire how they can appear before their Judge?
The dying Christian is sometimes heard observing to those about him
--"My glass is almost run. Would to God I had been more faithful,
and done more for him who loved me, and gave himself for me. But
blessed be his name, he hath enabled me to choose him for my portion,
and enabled me to serve him in sincerity; though I have done it with
much weakness and imperfection. Now I rely on his grace; his grace
will be sufficient for me; it will support me in death, and reward my
poor services with an eternal reward."
But if conscience, as death approacheth, speaks a different language
--If it testifies to a departing soul--"You have neglected, the
great salvation--lived in pleasure and been wanton, minding only
earthly things," it fills the soul with anguish unutterable, causing
it to anticipate eternal horrors!
The _perfect and upright_, as he rejoiceth at the approach of death,
if reason remains, often rejoiceth in death. "When he walks the dark
valley, God's rod and staff comfort him--He fears no evil because God
is with him." He is sometimes, ready to exclaim in the triumphant
language of the resurrection, "O death! where is thy sting? O grave
where is thy victory?"
Sometimes indeed, the upright, while here, "walk in darkness"
--Sometimes the lamp of reason goes out, before the departure of the
soul; so that the dying Christian hath no sense of his situation. At
other times, God may hide his face from those whom his soul loves,
and cause them to go on their way sorrowing. Possibly this may
continue to the close of life! But if it doth, the clouds are all
dispersed at the moment of death, No sooner are the clayey
tabernacles dissolved, than the veil is rent, and the brightness of
celestial glory shines in upon them. Peace eternal and divine, is
theirs forever. Clouds will no more hide God's face--Fears and
doubts, no more distress them; nor Satan call his fiery darts at
them, again forever.
In the other world, God will dwell with his people, and "wipe away all
tears from their eyes: There will be no more death, neither sorrow,
nor crying, nor any more pain; for the former things will all have
passed away. There will be no more curse, because no more sin. For the
spirits of the just will be made perfect." They will then be with God
and rejoice before him; for they will have "entered into his temple
to go no more out."