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HE that would be Wise, let him read the Proverbs; he that * 1.1 would be Holy, let him read the Psalms. Every line in this Book breaths peculiar Sanctity.
This Psalm, though plac'd among the •…•…rst, was penn'd among the last, (as the •…•…reface assures us) and is left as the Epi∣•…•…me of the General history of Davids life.
It is twice recorded in the Scripture, (2 Sam. 22. and in this Book of Psalms) for the Excellency and Sweetness thereof; surely that we should take double notice of it.
Holy David, being near the shore, here looks on his former Dangers and Delive∣rances with a thankful heart, and writes this Psalm to bless the Lord: As if each of you that are grown into years, should re∣view your lives, and observe the wonder∣ful Goodness and Providence of God, to∣wards you; and then sit down, and write a modest Memorial of his most remarkable mercies, for the comfort of your selves and your posterity. An excellent practise: What a comfort would it be for you to read how good your God was to your Father, or Grandfather, that are dead and gone? So would your children rejoyce in the Lord, upon the reading of his Goodness to you, and you cannot have a better pattern for this, than holy David who wrote this Psalm, when he was threescore and seven years old: when he had out-liv'd most of his troubles, and almost ready for his journey to his Father in heaven, he resolves to leave this good Report of him upon Earth.
And I pray mark how he begins; he set•…•…
not up Trophies to himself, but Triumphs in his God. I will love thee, O Lord my strength. As the love Of God is the beginning of all our mercies, so love To God should be the end and effect of them all. As the stream leads us to the spring, so all the gifts of God must lead us to the giver of them. Lord, thou hast saved me from sickness, I will love thee; from Death and Hell, I will love thee; on me thou hast bestowed Grace and comfort, I will love thee, O Lord my strength. And after he had heaped on God all the sweet names he could devise, vers. 2. As a true Saint thinks he can never speak too well of God, or too ill of himself, then he begins his Narrative.
I. Of his Dangers, verse 4, 5. Snares of death, Flouds of ungodly men, Sorrows of Hell. Hell and Earth are combin'd against each Holy man, and will trouble him suffi∣ciently in this World, if they cannot keep him out of a better.
II. Of his retreat, and that was earnest prayer to God, verse 6. I called upon th•…•… Lord, and cryed unto my God. [When our Prayers are Cryes ardent and importunate then they speed] my Cry came before him, •…•…ven into his ears. The mother trifles, while the child whimpers, but when he raises his note, strains every nerve, and tries
every vein, then she throws all aside, and gives him his desire. While our Prayers are only Whispers, our God can take his rest, but when we fall to crying, now will I arise, saith the Lord.
III. Of his Rescue, verse 7. to 20. By the powerful and terrible Arm of the Lord, who is in a lofty strain, brought in to his servants help, as if he would min∣gle Heaven and Earth together, rather than leave his Child in the Lyons paws.
IV. Of the Reason of this gracious deal∣ing of God with him, verse 20, &c. He was a righteous Person, and he had a righteous Cause. And thereupon he turns to God, saying, Thou hast dealt with me just as thou art wont to do; For with the merciful, thou wilt shew thy self merciful; and with the upright man thou wilt shew thy self upright.
ANd so we are arriv'd at the Text itself, * 1.2 which being resolv'd, is an in∣tire Proposition, containing 1. A Subject, a•…•… Upright man. 2. A Predicate, or what is spoke of him; to or with him, God will
shew himself upright. For Explication With] or, before him, unto him.
An Upright.] The same word is oft translated Perfect, hec's good throughout, though not throughly; not one that perso∣nates Religion, but that is a Religious Per∣son. He is perfect, because he would be so. So Noah is termed, Gen. 6. 9. Noah was a just man, and perfect (i. e. upright) in his Generation: he was a good man in a bad Age. He was like a glowing spark of fire in a Sea of Water, which is perfect good∣ness: and therefore the Holy Ghost doth so hang upon his Name, as if he could not give over. It is an excellent Preachers ob∣servation, verse 8. But Noah was a just man, and perfect in his Generations, and Noah walked with God. And Noah found grace in the eyes of the Lord. These are the Generations of Noah. Noah begat three Sons: Noah, Noah, Noah, I love the sound of thy name, and so are all your names precious to God, though hated by men, if the Name of God be dear and sweet to you.
'Tis also sometimes translated Plain, Gen. 25. 27. Jacob was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a plain, that is, an upright man dwelling in Tents. Esau was a cunning hunter, but Jacob was a plain man without welt or gard:
you might know his heart by his tongue, save once when Rebeccah put a cunning trick into his head, otherwise he was a most upright, downright man. And the plain meaning of it is, a simple cordial, unfeig•…•…d and exact man, this is the man we are looking for.
Man] This Substantive the Hebrews use to drown in the Adjective, but here the Holy Ghost exhibits a word, and a choice one too, signifying a Strong Va∣liant man; the same word, Psal. 45. 3. O mighty man! that's meant of our Lord Christ, who was a most strong and valiant man, that could meet the wrath of God, the malice of the Devil, and the sin of man in the face, and come off with triumph. And so the Dutch translate this clause in 2 Sam. 22. With the right valiant person, thou behavest thy self up∣right.
In short, if the words were literally translated, they run thus [a man of up∣rightnesses] that is, every way you behold him, an upright man: like an even Dye, cast him which way you will, he will be found square and right. A stiff and strong man to tread down both lusts within, and temptations without. An Athanasius contra mundum, A Luther contra Romam;
this is a man of an an excellent spirit, and such is our upright man.
Thou wilt shew thy self upright] or, wilt be upright with him, for one word in the He∣brew makes all these six, thou wilt upright it with him. If men will deal plainly with God, he will deal plainly with them. He that is upright in performing his duty, shall find God upright in performing his Promi∣ses. It is Gods way to carry to men, as they carry to him. If thou hast a Design to please him, he will have a Design to please thee; if thou wilt Eccho to him, when he calls, hee'l Eccho to thee, when thou call'st: On the other side, if a man will wrestle with God, he will wrestle with him; if thou wilt be fast and loose with him, and walk frowardly towards him, thou shalt have as good as thou bringest; if thou wilt provoke him with never-ending sins, he will pursue thee with never-ending torments: if thou wilt sin in Tuo Eterno, thou must suffer in Suo Eter∣no; and every man shall find like for like.
ANd now 'tis time to be gathering * 1.3 something for our instruction, and let this be the Lesson hence to be learn'd name∣ly,
Doctrine. Where God doth find an up∣right man, he shews himself an upright God.
True, he finds none but whom he makes, he finds them of his own making; but where-ever such a man is found, on the Throne, or in a Prison, or on a Dung∣hill, he shall find a God of his own, that will deal uprightly with him. However, he is an upright God, let men be what they will; whatever contrary motions the lower spheres have, yet the Primum mobile keeps its even and constant motion, and is never diverted out of its course at all: so is it with our God, let vain hypo∣crites walk never so crookedly, yet the holy God will be justified when he speaketh, and clear when he judgeth. He will be up∣right with you in executing his threat∣nings, if you hinder the current of his up∣rightness in performing Promises. The filthy Dunghill cannot infect the glorious Sun that shinesall day upon it, nor can any mans Evil, cause him to cease from being Good. But the meaning of the Point is, to the upright man he shews himself a graciously upright God; a true-hearted man on earth, shall find a true-hearted God in Heaven.
The most proper and profitable way I •…•…an think of, for the handling of this Do∣ctrine, within the intended limits is, 〈◊〉〈◊〉. By shewing wherein stands the upright∣•…•…ess of a man. 2. By declaring how God •…•…hews himself an upright God. 3. By draw∣•…•…ng out some inferences and uses thereof. And first, of the first.
THere are Four words (especially) * 1.4 whereby Uprightness is exprest 〈◊〉〈◊〉 Scripture, which being considered, will give us some view of this Orient •…•…ewel.
1. It is called Truth, 1 Sam. 12. 24.—Serve him in truth. Now Truth moral is •…•…he conformity of the mind and heart, to •…•…hings said and done; when therefore the •…•…eart prayes with the tongue, when the •…•…eart obeys with the hand, when we do •…•…he things of God heartily as to the Lord. •…•…his is to serve him in truth and up∣•…•…ightly.
And this sure is the sense of that, Heb. •…•…0. 22. Let us draw near with a true heart. •…•…t is our sin and folly to keep at distance •…•…rom God, both in and out of his service,
afraid, or loth to come up. It is Gods w•…•… that we should draw near, and nearer ye•…•… and that with a true heart: a true-hearte•…•… man at a Prayer does the work, when m•…•…∣ny of great appearances do but beat t•…•… Air.
So when we come to men, 1 John 3. 1•…•… Let us not love in word, or in tongue [only but in deed and in truth; having a Princip of unfeigned love in our hearts to ever•…•… body, and thence producing words an•…•… deeds of pure Charity. This is an uprig•…•… man, whose heart within doth not give t•…•… lye to his word and actions. Survey h•…•… duties to God and men, they are pious, ju•…•… and charitable; open his heart, Piety, Rig•…•… teousness, and Love are written there Like him that professed, if he might ha•…•… had the molding of himself, Light shou•…•… have been his Body, and Truth should ha•…•… been his Soul.
2. Another word for this is Sincerity. 〈◊〉〈◊〉 word taken from Pure Honey, that is, si•…•… cera, without wax, unmingled. When th•…•… New man hath as little as may be of th•…•… Old man mingled with him. This word 〈◊〉〈◊〉 us'd Phil. 1. 10. That ye may be sincere. Th•…•… Greek word there signifies, that which 〈◊〉〈◊〉 Sun-proof (as wares, that can abide to 〈◊〉〈◊〉 tryed between you and the Sun) su•…•…
〈◊〉〈◊〉 an upright man, bring him to the Scrip∣•…•…ure he is sound; bring him to any solid •…•…arks, he can stand before them; put •…•…im into the scales, he is weight, how∣ever he is right Gold, though he may want some grains of allowance. He is of a right Eagle breed, though haply young or weak, yet he can look at the Sun, •…•…nd not be daunted. An hypocrite can •…•…ook men in the face, but an upright man, •…•…he can look God in the face. As for me, I will behold thy face in righteousnoss. This •…•…one but a righteous upright man can •…•…do.
3. There is another word of this im∣port, and that is, Singleness of heart, Acts 2. 46. They did eat their meat with gladness, and singleness of heart, that is, with a cordial chearfulness and bounty: And to this referrs that, Luke 11. 34. When thine eye is single (when thy heart is singly bent to honour and serve God, then the whole life will relish of that principle) the whole body will be full of light: but if the heart double with God, the life will be no way uniform with men. And this is taken to be the meaning of the Oneness of heart promised, Ezek. 11. 19. whereas the hypocrite hath an heart, and an heart, and an heart, and an heart, for every lust an
heart. A double minded man is unstable in all his wayes. He is unresolved in the end he drives at, and so unfixed in his desires and actions that tend thereunto. Now the upright mans heart is one, he goes all one way, he is what he seems, one intention, one delight, one face, one tongue; in a word, he is all but one man, Psalm 103. 1. Bless the Lord, O my soul, and ALL that is within me praise his holy Name.
And to this purpose is the fourth word, that signifies uprightness and that is Inte∣grity, 1 Kings 9. 4. And if thou wilt walk before me, as David walked, in Integrity of heart and in uprightness.—And that is when all the soul in every faculty is resolv'd, and bent for God and his glory. In an hypo∣crite the Judgment is against the Will, the Conscience against the Affection, the Reason against the Appetite, but in the upright, all the faculties agree, and com∣bine within themselves, and the opposi∣tion is onely outward, against a common enemy. He is a whole man, for the whole will of God.
So then you see an upright man is a True hearted, a sincere-hearted, a single∣hearted, and a whole-hearted man.
THis Uprightness 1. Respects God. 2. Re∣spects * 1.5 Man. The former may be cal∣led Uprightness of heart; the latter Upright∣ness of Life; and both these must be ex∣plained, and where they meet, there we find an upright man.
Concerning uprightness of heart, we must assert, that it is not so much a distinct Grace, a grace by its self, as it is all Grace, tis that which stamps a Reality on every other grace: Without it, Nec amanda est ipsa Cha∣ritas, nec ipsi Fidei fidendum, nec bene speran∣dum de ipsa spe. We cannot believe our Faith, nor love our Love, nor hope well of our Hope it self.
Uprightness and Watchfulness are Ca∣tholick graces, of a general necessity; the former, to wit, Uprightness, to the Being and Truth of Grace, and the latter, to wit, Watchfulness, to the Preservation and Ex∣ercise of Grace. And belike on that ac∣count, sincerity is called a Girdle, Ephes. 6. 14. having your loyns girt about with truth. Religion is to many as a Cloak,
(though it will prove the dearest Cloak that ever was worn) which they can put on abroad, when it serves their purposes, and put off at home when it troubles them in their lusts; but now sincerity is like a Girdle, that ties it close to us. This makes all our Garments sit close to us, and to be ungirt here is to be unblest. And may be thus described.
Uprightness of heart is that Grace, or gracious temper, whereby the soul is unre∣servedly resigned to God, and heartily bent to walk with him without guile. In short, when one is A man after Gods own heart: for Truth is nothing but an agreement of things with their first Principles, so that the Heart agreeing plainly with the Heart and Will of God, is an upright heart.
The same thing is meant by an Honest heart, Luke 8. 15. that is resolved to car∣ry squarely towards God; as there in the hearing of Gods Word, when the heart is clearly carried with the stream of Gods will, without Exception or Dissimulation. As you know an honest man is ruled and swayed by Reason and Equity in a business, without squinting at his own opinions and ends, even so an upright heart honestly yields his Reason and Will captive to the
Will of God, though it cross his own con∣ceits and ends. And thus he is a man after Gods own heart, is as like him (humane frailty considered) as ever he can look. Now this blessed Uprightness may be con∣sidered,
I. The Ground and root of Uprightness of Heart, stands in the total Receiving of Christ by the Heart, and the total Resign∣ing of the Heart unto him. This done, and there's a good foundation laid for sin∣cerity of soul.
1. There must be a total Receiving of Jesus Christ tendered in the Gospel, when you do take hold of the Lord Jesus, and cleave to him with purpose of heart. As Bar∣nabas prest them at Antioch, Acts 11. 23. Many have a months mind of Christ, some velleities and wouldings, but wilt thou have him, and cleave to him, and that with purpose of heart? this is sincerity, to receive a whole Christ with a whole heart. Not Christ the Saviour or Refuge on∣ly, so most would be willing; but Christ the Prince and Portion also in the land of the living. So David could say, Psal. 142. 5. O Lord, I said thou art my
refuge, and my portion in the land of the li∣ving. How many would fain have the Lord Jesus Christ for their Refuge, when Conscience pinches, affliction presses, or death stares them in the face, but how few will choose him for their portion and hap∣piness in the midst of their outward com∣forts? the Hypocrite dare not dye without him, the upright Saint cannot live with∣out him. Cant. 1. 4. The upright love th•…•…, and love cannot live contentedly without fruition.
To be content of a Christ, because of some present need of him is one thing, is nothing, if that be all: but to chuse him as the fairest of ten thousand, and that with an intire heart; to have Mind, Will, Conscience and Affection, all of a mind, and this mind to be set on Christs yoke as well as his Crown, his Spirit as well as his Merit, his Rule as well as his Righteous∣ness, here goes the upright heart: whereas an hypocrite he hath some fancy for Jesus Christ, but will not have him, this pleases him, but that likes him not, and so he dodges endlesly, and parles with him through the window, but bolts the door, and keeps him out for ever. O that ever an holy, just, and offended God, should follow such miserable sinners with a
bleeding Christ in his arms and that e∣ver such wretches should put a refusal upon him.
2. There must be a total Resignation of the heart unto the Lord Jesus Christ, wherein you do cordially, deliberately, and freely give up your souls and bodies to him and to his service; which is call∣ed Ingageing the heart to approach to the Lord, Jer. 30. 21. Who is this that inga∣ged his heart to approach unto me, saith the Lord? And thereupon that happy Co∣venant is drawn in the next verse; ye shall be my people, and I will be your God. Who is this, saith God? Who in the World? Who in this Congregation? Who in this Family? Who in this Seat? Where's the Man? the Woman? the Child? O let each answer quickly, it is I. But you must ingage, not only hanker, incline, desire, purpose, but ingage; 'tis not bid∣ding but buying, will make this Pearl your own. Alas it is the ordinary guise of people to stand off and treat only; but Sirs, will ye ingage, is't a bargain, and will ye stick to it, get or lose by Christ you will have him? and then 'tis the in∣gagement of the heart, you did subscribe your hands in Baptisme, this very Cove∣nant was sealed in your name and behalf,
when you were children little, and your not revoking it, doth assert it; but now we come for your hearts thereunto. Where's the Mind, the Conscience, the Will? O where's the Will that submits, resolves, and ingages to be the Lords? Happy this day, this word, and happy you, if hereupon, one shall say, I am the Lords, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, Isa. 44. 5. You are the Lords by your Christian names already, O when will you be his by your surname also.
This is the Gospels great design, this is our errand here, we come for you and are loth to go without you. We beseech you by the mercies of God, to make a present of your selves, as a living sacrifice to God. Poor sinners are like Rebels be∣sieged, whom Christ Jesus will either win, or starve. His Ordinance is mounted, and it batters. A breach is made in the Judgment, but the sinner will not yield; another in the Conscience, yet is he loth to yield; the white flag of mercy is set up, but of a long time the sturdy sinner will not treat: the red flag is hung out, divine wrath is on the march, and a
storm is preparing. The Ordinance of God replanted again, and now if it hit right, and a breach be made upon the will, then Christ is victor, the City is won, and the sinner yields. And then his note is changed, Psal. 116. 16. O Lord, truly I am thy servant, I am thy servant: Mark how the Psalmist redoubles it, I am, I am, truly I am. Redoubled refusals call for redoubled submissions. I will nei∣ther be my own master, nor my own ser∣vant. I here make a Deed of Gift of my whole self to thee, without Reservation, and without Power of Revocation. It is not enough to say this in a pang of kind∣ness, or in a complement, as we do to men: What's more common with us, than Your servant Sir? but its a servant without service, and such servants hath God a great many, his Servants, but their own Masters; but holy David was not such a man, I am thy servant, truly I am thy servant, I am resign'd to thee, I am resolv'd for thee, thou hast boar'd my ears, Psal. 40. 6. and oblig'd me to thee for ever. I will be thine both Totally and Fi∣nally. When you thus give your Own selves to the Lord, 2 Cor. 8. 5. This is the ground and root of Uprightness.
II. THe Nature of this Uprightness of * 1.6 Heart, is best discern'd by those ex∣pressions us'd by the Holy Ghost concerning it, which have been partly observ'd alrea∣dy, and shall be reduc'd to these five follow∣ing. It is
1. An Upright heart is Single without Division. Unto an hypocrite, there be Gods many, and Lords many, and he must have a heart for each: but to the upright there is but one God the Father, and one Lord Jesus Christ, and one heart will serve them both. He that fixes his heart upon the Creatures, for every Creature he must have an heart, and the dividing of his heart destroyes him, Hos. 10. 2. worldly profits knock at door, he must have an heart for them; carnal pleasures present themselves, he must have an heart for them also; sinful preferments appear, they must have an heart too; Necessariorum numerus parvus, opinionum nullus. Of necessa∣ry
objects, the number is few, of needless va∣nities, the number is endless: The upright man hath made choice of God and hath enough.
A single Christ is enough for a single heart; hence holy David prayes, Psal. 86. 11. U∣nite my heart to fear thy Name, Let me have but one heart and mind, and let that be thine. As there are thousands of Beams and Rayes, yet they all meet and center in the Sun; so an upright man, though he hath a thousand thoughts, yet they all (by his good will) meet in God. Subordinate ends, he hath many, to procure a livelihood, to preserve his credit, to provide for his chil∣dren, but Supreme end he hath none, but God alone. Hence, that Steadiness in his Resolutions, that Undistractedness in his holy duties, that Consistency in his Acti∣ons, and that Evenness in the frame of his Heart, which miserable hypocrites cannot attain.
2. An Upright Heart is Sound without Rottenness, Psal. 119. 80. Let my heart be sound in thy statutes, that I may not be asha∣med. The more sincerity the less shame. In∣tegrity is the great author of confidence. Every frost shakes an unsound body, and every tryal shakes an unsound soul. An upright man hath not alwayes so pure a colour as an hypocrite may have, but his
colour is natural, it is his own, it is not painted, his constitution is firm. The hypo∣crites beauty is borrowed, the fire of tryal will melt it off.
An Upright man hath his infirmities, his diseases, but his new nature works them out, for he is sound within. A lepro∣sie overspreads the hypocrite, but he hides it, Psal. 36. 2. He flattereth himself in his own eyes, until his iniquity be found to be hateful. He endeavours to hide himself from God, more from men, most from himself; he would fain be in with him∣self howsoever, and this trade he drives, till his iniquity be found to be hateful. But now an Upright man, he is alwayes sifting and trying himself; am I sound? am I right? are my services rightly done? are my infirmities consistent with inte∣grity? and the like. An upright Saint is like an apple with rotten specks, but an hypocrite is like the apple with a rotten core. The sincere Christian hath here a speck of passion, and there of worldli∣ness, and there of pride; but cut him up, anatomize him, he is sound at heart, there Christ and Christianity live and reign. Now an hypocrite is like an ap∣ple that is smooth and lovely on the out∣side, but rotten within: His words exact,
his duties devout, his life blameless, but look within, and his heart is the sty of sin, the den of Satan.
3. An Upright heart is Pure without Mixture. Not absolutely pure, that hap∣piness is reserv'd for heaven, but com∣pared with that pollution and base mix∣ture, that constitutes an hypocrite. Though his hand cannot do all that God bids, yet his heart is sincere in all he doth. His soul is bent for perfect purity, and so he hath his name from that, Mat. 5. 8. Blessed are the pure in heart. In his words he sometimes fails, and so in his thoughts and deeds; but open his heart and there is a love, a desire, a design and an indeavour after real and absolute puri∣ty. Not legally pure, that is, free from all sin; but Evangelically pure, free from the reign of all sin, especially of hypo∣crisie, which is so flatly contrary to the Covenant of Grace. And in this sence the upright man is the Scripture Puritan, and so 〈◊〉〈◊〉 further from hypocrisie than any other man. He is really glad that God is the searcher of hearts, for then he knows, that he will finde his name and nature in his own.
And yet, the most upright man in the
world hath some hypocrisie in him, Prov. 20. 9. Who can say I have made my heart clean, I am pure from my sin? but this he detects, resists, and hates, and so it can∣not denominate him an hypocrite in this world, nor damn him for one in another. His ends are generally purely at the glo∣ry of God, his frame of heart and thoughts pure, and generally better than his out∣side; the farther you trace him the better he is. Pure from dishonesty in his deal∣ings, purer yet in his family from all appearance of evil, purer still in his closet, and purest in his heart: though there be sin there, yet there is also there an anti∣pathy against it, that it mingles not with it.
The hypocrite chooses sin, the upright man would have no sin if he could choose. The Traveller (its true) meets with dirt in his way, but he keeps it off as well as he can, mingles not with it, and if he be soil'd, he rubs it off as soon as may be: but the swine delights in it, cannot be well without it. 'Tis just so between the upright man and the hypocrite. The most upright Saint on earth, is bemir'd with sin sometimes, but he did not de∣sign it in the morning, nor sleeps he with it at night; but an hypocrite he designs
it, he delights in it, he is never so well contented as in sin. In a word, the hypocrite may avoid sin, but no man can abhor sin save the upright man.
4. An Upright man is Perfect and in∣tire without Reservation, Psal. 37. 37. Mark the perfect man, and behold the up∣right, you may see them both at once. His heart is intirely devoted to the will and wayes of God. The hypocrite he hath ever some exceptions and reserva∣tions. Such a sin I must not leave, such a grace I cannot love, such a duty I will not practise; thus far I will yeild but no farther, thus far I will go, it is consistent with my carnal ends, but all the world shall not perswade me farther. The Judgement of the hypocrite will drive be∣yond his Will, his Conscience beyond his Affections, he is not intire, his heart is parted, and so he is off and on. The Up∣right man hath but one Happiness, and th•…•…t is the injoyment of God; but one Rule, and that is his holy Will; but one Work, and that is to please his Maker; and thereupon he is intire and certain in his choice, in his desires, in his wayes, and contrivances. And though there may be some demurs in his prosecution of his
main business, yet there is no hesitancy and wavering between two objects, for he is intirely fixt and resolv'd therein, and so may be said to be perfect and intire, want∣ing nothing.
There is in every hypocrite some one Fort, or strong hold, that hath never yielded to the soveraignty and empire of Gods will: Some lust castles it self in the will, but where integrity enters, it brings every thought into captivity to the obedience of Christ. Lord, saith he, I am wholly thine, do what thou wilt with me, say what thou wilt to me, write what thou wilt upon me, Other Lords have had domi∣nion over me, but by thee onely will I make mention of thy name, Isa. 26. 13. here is the upright man.
5. An Upright heart is Plain without Guile, Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no Guile. Here is a blessed word indeed. Alas! we have great and many iniquities, were it not happy for us to be as if we had never sinned? why; non-imputation will be as well for us, as if there had been no trans∣gression; sins remitted are as if they had not been committed: The debt∣book
crost as good as if never entred. But who is this blessed man? In whose spirit there is no Guile, that is, 1. no fundamental guile; that hath not deceitfully covenanted with his God. 2. That hath no approved guile, to approve and yeild to any way of wicked∣ness; that doth not juggle with God or men, or with his own Conscience; that hides not his Idols under him, when God is searching his Tent, but as it follows there verse 5. acknowledges, and hates, and leaves his sin.
When the Upright man confesseth his sin, his heart akes and he is deeply trou∣bled for it, he dissembles not: the hypo∣crite proclaims open war, but maintains secret intelligence with his lusts. When the upright man prayes for any grace, he earnestly desires it, and he takes pains to compass it too, for he is in good earnest, and dissembles not: The hypocrite is a∣fraid in his prayers to be taken at his word, for he loves not the image, or grace of God at all. And so in every thing else, there is nothing but guile in him, he that will dissemble with God, will dis∣semble with any man in the world. See the wide difference between Saul and David. Saul is charged with a fault, 1 Sam. 15. 14. lie denies it, the charge
is renewed, verse 17. still he minces the matter, looks for fig-leaves to cover all. But plain-hearted David is another man; he is charg'd and he yields, one prick opens a vein of sorrow in his heart, he tells all, he makes a Psalm of it, and therein concludes this, Psal. 51. 6. Behold thou desirest truth in the inward parts. The plain-hearted man, sayes God, is for me, with the upright man I will shew my self upright.
III. ANd thus you have the Nature * 1.7 of uprightness a little opened; and now let us consider the Object about which this uprightness is conversant. And the great business of the upright heart is about,
| 1. Inward | Religion. |
| 2. Universal | |
| 3. Constant |
1. He is a Student and Practitioner of Inward Religion. Diligent he is in the outward acts of it also, but that he hath common with the hypocrite, but his greatest study is to be good within,
Rom. 2. 28, 29. For he is not a Jew, which is one outwardly, [that is, he is no Jew as to the esteem and acceptation of God, or as to the spiritual priviledges of the Covenant] neither is that Circumcision which is outward in the flesh, [to wit, that is not the Circum∣cision, which God chiefly looks at, and which a man is chiefly advantag'd by] But he is a Jew which is one inwardly, [that is, a Saint in soul] and Circumcision is that of the heart, in the spirit and not in the letter. It is not water on the face, but blood on the heart which makes a saveable Christian. O Sirs, what change hath there been on your spirits? what fear, and love, and sanctity is there in your hearts? look to this, or else you will break like bubbles. And then it follows, Whose praise is not of men, but of God, that is, whose aim, and whose honour it is not to be prais'd of men, but of God. The Upright man trades in Invisible things.
1. The upright man studies to obtain invisible Graces. Psal. 45. 13. The Kings daughter is glorious within. In the hidden man of the heart, is the beauty of an up∣right man. To be drest with the orna∣ment of a meek and quiet spirit, with a compos'd and serious spirit, with a peni∣tent
and believing spirit. Ah beloved! how like are many of us to the River which Athenaeus mentions, whose upper waters are sweet, but brackish at the bottome; like fine clothes, silk without and canvas within: a smooth carriage, and an unpolish'd uncircumcis'd heart; the upright man would not be so. He looks not at things that are seen, but at things that are not seen. Grace and Glo∣ry are the study and ambition of the in∣ward Christian. The hypocrite may be forward for unsanctified Gifts. Simon Magus would give money for such, O the time, and cost and strength that ma∣ny men spend to attain the gift of Know∣ledge, of Prudence, of Language, of E∣locution, of memory, and such like, that never spend a serious thought, to attain the grace of Repentance, Faith, Self-de∣nial, sincere love to God and godliness! but this is the great design in the upright heart, O that I may be stored with the saving knowledge of my God, and of my self! Here's an Ordinance, O that I may have my faith increased, my love inflamed, the back of my patience strengthned by this holy Duty! These are the Pearles our Merchant seeks for.
2. The Upright man studies to perform in∣visible Duties. There is an Outside and an Inside in Religion. The bended knee, that's the outside in prayer; The broken heart that's the inside: To hear Gods word, that's the outside; To meditate of it, that's the inside: To read each day two or three Chapters in the Bible, that's the outside; to feel the efficacy of it that's the inside; To reprove another that's the outside; but to watch over thine own heart, that's the inside: To draw out thy purse to a poor man, that's the outside; but to draw out thy heart in pitty to him, that's the inside of the duty. The hypo∣crite may, and oft doth excell in the for∣mer, the upright man is diligent and careful in the latter. He can pray in se∣cret, and is no stranger to Self examinati∣on, Meditation, Ejaculations, and Solilo∣quies these retired acts of Religion, nay in these is his Excellency; he is a Saint in secret, the holiest alone, a busie man in an Ordinance. He wrestles as well as makes supplication, and sweats at that which others sleep at. The Pharisee, Luke 18. had the larger Oration, but the Pub∣lican had the more penitent heart. The Scribe might have more dealing with the Law, but the Apostle delighted in it, in
the inward man, Rom. 7. 22. and so doth every upright man. His best wares are within out of sight. As you know its the Tradesmans custom, all his wares shall be vendible and good, but behind in his Warehouse and Closet are his choicest things: Even so the upright man, he will be exact and diligent in all his ordi∣nary and visible duties, but his Master∣pieces they are within. He performs invi∣sible Duties.
3. The upright man studies to conquer invisible Sins: Those that he might go to his grave with, and no body aware of them; yet these he labours to rout Horse and Man. An hypocrite on the con∣trary prunes off the sins that will shame him, but nourishes the sins that will damn him. Open drunkenness, uncleanness, op∣pression, profaneness, these an hypocrite disdains; but mean while he lives perhaps in some of these secretly, or at least he takes no pains to subdue proud, wanton, envious, and other inward motions that do as much war against the soul, as other sins. The hypocrite shaves the hair, but the up∣right man plucks it up by the roots, 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of Flesh and Spirit. There
is a filthiness of the Spirit, which he that would perfect holiness will be cleansing himself from; such as the habits of un∣belief, impenitency, hardness of heart, pride of spirit, dulness in Gods service, and such as Atheistical, loose, imperti∣nent thoughts, wandering in the worship of God, envy at his neighbours riches or reputation, and carnal contrivances to satisfie t•…•…e lusts of the flesh; these cost him warm water, break his sleep, and fill his prayers, which never cost the hypocrite, nor secure world; one penitent thought. It was Tertullians cry, Ad leonem extra, potius quam ad leonem intra. The upright man knows, that as the filthiness of the flesh will may make him a beast, so the fil∣thiness of the spirit will make him a De∣vil, and therefore he assaults his invisible sins.
2. AN upright man endeavours after u∣niversal Religion. There is a coun∣terpane of the will of God in his heart; that agrees with the Scripture in every thing.
1. He hates All sin, with an hatred of Abomination, of Aversation, of Oppositi∣on. Dress it with what disguises you will, and press it with what motives, ends or advantages you can, the upright man hates it in his heart, Psal. 119. 1, 2. Blessed are the undefiled in the way, they walk in the Law of the Lord. They also (they for their part) do no iniquity, they walk in his way. There is a party in him that would be tampering with it, but he likes it not. O, saith God, do not this a∣bominable thing that I hate, Jer. 44. 4. No, Lord, saies he, for I hate it as well as thou. His heart is on Gods side against Sin: And particularly against his own ini∣quity, Psal. 18. 23. I was also upright before him, and I kept my self from mine iniqui∣ty. Mine iniquity; Every man hath some sin of his own, which he is most inclinable to, least able to resist, and lothest to leave. Thus he drags each prayer before God, and cries, Lord, if thou lovest me, strike here. This sin he prosecutes with prayers and tears, and all good means beside, fore∣laies it in cool bloud, and with continu∣al preventing contrivances disappoints, crosses, intercepts, and by degrees starves it to death.
And as no sin is so dear as to ingrati∣ate with him, so no sin so small, but his stomack rises at it; and hence it is that the upright man hath not so wide a swal∣low, as other men of large and strained Consciences, and so meets with many an hypocrite in his dish; because he would hate the Appearance of Evil, as he hates the Appearance of the Devil, but still he hates his own sins more than others, and those as much as any, which no body sees but himself.
2. He loves All his Duty, he is neither afraid to know, nor ashamed to own all his duty: By this the Lord measures In∣tegrity 1 King. 9. 4. And if thou wilt walk before me, as David thy Father walk∣ed, in integrity of heart and in uprightness, to do according to all that I have command∣ed thee. Here's the just Standard of since∣rity. For can the holy, wise, and just God appoint any thing unreasonable or un∣comfortable for his own creature, his dear child to perform? Alas! All his wayes are mercy and truth, and all his Laws tend to his servants good. What harsher Law in appearance than that Matth. 5. 29. If thy right eye, if thy right hand offend thee, pluck it out, cut it off.
And yet if any of you had an eye that were alwayes leading you into pits and precipices, to drown and destroy you, would not you have it out? if you had an hand that were alwayes running into the fire, and you could not keep it out, would not you hack it off? why, it is no other eye or hand, the Gospel hath a quarrel with, but those that would lead into ruine, run you into hell: and how reasonable and necessary is it to be rid of such? The upright man is convinced of this, and so he knows nothing in Reli∣gion but what he likes. Some things may grate upon his carnal appetite, yet he loves them dearly. Now an hypocrite is quite another man, like a sorry Scho∣lar in a hard Chapter, he skips over the hard words, and makes nothing of them; whereas the well taught Scholar, will spell, and labour at them, and rather ven∣ture a whipping, than skip over them: So is it between the hypocrite and the upright in the duties of Christianity. An hypocrite runs smoothly on in divers Religious exercises, till he meets with some costly, hard, or hiddén duties, and there he stands stock-still; he considers that there is no credit or profit, but only pains or peril, to be got, and presently
skips over these hard words, and neither loves nor obeyes: whereas the upright man finding his duty, bides by it, dwells upon it, and will deny himself ere he will deny his duty. If God will have me love mine enemies, I will love them: * 1.8 If he wil have me forsake this company or course that I am taken with, I will freely leave them: If he will have me pray, yea and fast too, no duty shall be so hard, but I will do it; no sin so sweet, but I will leave it, with my whole heart and my whole soul. We have both these in that trying verse, Psal. 119. 128. There∣fore I esteem all thy precepts concerning all things to be right, and I hate every false way. Each word is a sacred touchstone. [There∣fore] It is said, ver. 126. Wicked men make void the Law. That's so far from carrying the upright man down the stréam, that therefore he loves it the more: he knows it cannot but be excellent, that such men hate. Is the Sabbath generally broken? he is stricter in observing it. Are oathes more frequent? he abhors them the more. Is true Piety hated and hist out of the world? his heart and house shall more throughly imbrace it. [I esteem] I can∣not observe thy precepts as I would, but I do dearly value them. The least of thy
Laws is more unto me, than thousands of Gold and Silver. [I esteem thy precepts] I do not only esteem the Truths of the Bible, the Histories in the Bible, the Pro∣mises of the Bible, but I esteem thy Pre∣cepts, those that cut out my work, as well as those that hold out my Reward. (And all these) those that are against my nature and interest and custome, as well as those that are agreeable to my nature and custom and subservient to my interest. They are all wise, holy and good. Thy word is very pure: therefore thy servant loves it. And I esteem all thy precepts (concerning all things to be right) Those precepts that give rules for my bargains, as well as for my hearing; that controule me at my meat, as well as those that direct me in my prayers; they are all right and good. (And I hate every false way.) I do not say, I escape and miss them all (happy if I could) but I hate them, and he that hates sin, will avoid it as much as he can. And that every (false way) I see they are false wayes, neither directed by my God, nor leading to him, and therefore I hate them all. And this is an upright man, he is U∣niversally Religious.
3. AN upright man labours after Con∣stant Religion. His sanctity is a * 1.9 second Nature in him, now that which is natural is constant; There is great diffe∣rence between the natural heat of an heal∣thy man, and the praeternatural heat of an Ague; such is the difference between the true Saint and the hypocrite. An hy∣pocrite may have some fits of Piety, but they are adventitious, they flow from some outward cause, and accordingly they last but for a while; and when that cause ceaseth, (suppose some sharp judge∣ment fear'd or felt, some qualm of Con∣science, or shallow Sermon-sickness) then a cold fit follows, as bad or worse than before: alas, it is praeternatural, it was no habit, but the upright man hath a constant heat, he fears alwayes and maintains constant duty, though he can∣not keep equal heat therein.
And here's the difference between the inconstancy of an upright man and of an hypocrite; the inconstancy of the hypocrite is in the Substance of the duty it self; one while he prayes, another while he
restrains prayer; one while he is strict and cautious; and shortly loose and careless; whereas the upright man keeps on in the course of his duty, though he cannot do it alwayes alike; he prayes, and would not b•…•… hired from it, though the thread of his prayers be uneven: there may be remis∣ness in it, but not an intermission of it: there's constant Religion, though not e∣qual Religion. The hypocrite makes a Cloak of his Religion, which he puts on, and off, as it serves his purpose; the up∣right man wears it as his every day cloathes, and puts not off his integrity, till he dye. There may be some Parentheses in his holy course, wherein vanity and sin may be written, (too many of these God knows in the best mans heart and life) but still the sentence runs current; the sence and scope of his heart runs Heaven∣ward: whereas on the contrary, the full sence of an hypocrites heart is to please or promote himself; though there may be some parentheses of Religion, no part of the scope of his soul: you have their character, Psal. 78. 36, 37. Nevertheless they did statter him with their mouth, and they lied to him with their tongues: for their heart was not right with him,
neither were they steadfast in his Covenant. No greater sign of a rotten heart, than a fundamental unstedfastness in the Co∣venant of God, when a man is rul'd by times and companies to shew good or evil, this mans heart is not right with God.
Its true, a tempest may bend the boughs of a living tree, or perhaps the tree it self, if the storm be great; but they return to their straightness, they come to themselves, but the rotten sticks and branches are broken and overturn'd; just so, some strong temptation may drive an upright man out of his honest way, but he soon returns, and by mending his pace, makes amends for his stumbling. Three Scriptures give the upright man his character, concerning this mat∣ter. Proverbs 28. 14. Happy is the man that feareth alwayes. To be al∣wayes afraid looks like a miserable life among men; but to have a wa∣king eye, and careful heart for fear of sin, is no more a misery, than to walk, or ride, with a vigilant regard to prevent a fall. This fear is not troublesome or vexatious at all, he's an happy man that uses it, and no wise man will count the other hapy for going, running, riding without fear
or wit in danger every moment to break his bones. Again, Hos. 12. 6. Keep mer∣cy and judgement, and wait upon thy God continually. The whole life of a sincere Saint is a continual waiting upon God; whatever his work be, whoever his com∣pany, wherever he goes, whenever he eats or drinks, yet in all these he waites upon his God, and serves the will of his heavenly Father. And agreeable to this is the other passage, Prov. 23. 17. Be thou in the fear of the Lord all the day long. Most emphaticall both for the duty commanded, and for the term of the duty, both most apposite to set out an upright man. The fear of the Lord, that is universal Religion, be thou in th•…•…, more than if he had said, let the fear of the Lord be in thee; be surrounded with it, swallowed up in it. And then, this all the day long, not only a fit of Religi∣on at thy prayers in the morning and a∣nother at night, but work and walk, eat and drink in it all the day long, yea all thy life long, which is but a long day.
The Religion of an hypocrite is like a tireing horse, which may go apace in the morning, and shew much mettal for
a while; but the upright man, though more soberly, yet goes more constantly; and in this sense that is most true, Prov. 10. 9. He that walks uprightly, walks surely. You shall finde this man with savoury thoughts in his heart at noon, with Ejaculations at his work, and there is a coherence between his duties and his life. In a word, and so I'le end this point, the Upright man hath four Walks towards God, which will set him forth to the life.
1. The upright man walks Before God. Gen. 17. 1. Walk before me, and be thou perfect, or upright. And that is whereby the upright man habitually alwayes, and actually as much as in him lies, Sets the Lord alwayes before him; and still thinks, and speaks, and acts, as if he lookt on, weighing not only the matter but the manner, and motives of his wayes, ac∣quitting himself still to his God, 2 Cor. 2. 17. As of sincerity as of God, in the sight of God speak we in Christ. Happy for ever that Minister, that can call God to record on his soul, that as no errours corrupt his Doctrine, so no base ends corrupt his heart; but that he preaches
Christs will sincerely, as if the Lord him∣self look'd on.
2. The upright man walks with God. So Enoch, Gen. 5. 22. And Enoch walked with God. That is, so to live, as if the Ho∣ly God were in person walking with you on Earth, or as if you were walking with him in Heaven. If God should visibly walk with you on earth, as he was a while with Abraham, O with what humility, sanctity, watchfulness, love, and fear would you continually live? what an hum∣ble and serious regard would you have to∣wards him? much more if you were to walk a while with him in Heaven: what a frame would you there be in? why this sence hath walking with God, which no man hath skill in save the upright man; he is constantly religious.
3. The upright man walks After God, Deut. 13. 4. Ye shall walk after the Lord your God, and fear him, and keep his Com∣mandments, and obey his voice. Where he can see his God walk before him, like a dutiful child, he will, though not aequis passibus, walk after him as fast as he can. This was the praise of Caleb, Numbers 14. 24. that he followed God fully. That
word I am the Lord thy God, makes every Thou shalt of his, and every Thou shalt not, acceptable to an upright man. Come sayes God, here's a work I must have done, here thou must give, here forgive, here's a Saint must be loved for his own sake, here's a sinner must thou love and pity for my sake. Ready (Lord) saith the upright man, by thy Grace it shall be done, this is to follow God fully, this is to walk after God.
4. The upright man walks Like God, 1 John 2. 6. He that saith he abideth in him, ought himself also so to walk, even as he walked. Now, how did our Lord, Jesus walk when he was upon earth? why, a mirrour and pattern of all humi∣lity, justice, charity, meekness, self-de∣nial. Think often when you are eating, how did Christ order his meales? do I give thanks like him? discourse at table like him? think often when you are hearing and praying; did he hear and pray in such a manner as I do? How would he carry himself among such neighbours? how would he instruct and guide this Family? how would he bear and improve these reproaches, wants and troubles? how would he appear for
God is in such company? how would he sanctisie the Sabbath? how would he deal with such parents, such children, if he were in my place? how quiet, when provok'd? how chast, when tempted? how just and true in his dealings? how cautious of others names, and how con∣tent with his own estate? Put him often into your case and remember, if ever you will live with him, you must live like him. And by this fruitful and good life you shew, that God is upright, and that there is no unrighteousness in him, Psal. 29. last:
ANd thus I have opened in some poor * 1.10 measure an upright heart. By all which (dearly Beloved) you may see the Absolute necessity of Regeneration: I mean, the through change of the heart, from the state of nature to the state of grace. For certainly mans heart by nature is false, and far from this uprightness described. How can the soul receive Christ Jesus as he is offered in his Gospel, or resign it
self to him without Regeneration; how can the heart of a sinful child of Adam, be either single, or sound, or pure, or perfect, or plain without Regeneration? what man will study, or practise Inward, Universal and constant Religion till he be Regenerated? Who will walk Before God, With God, After God, Like God, before his heart be changed? Alas these things are neither conceived by the mind, nor received by the will of a na∣tural man: He is ignorant in them and an enemy to them. O Sirs, you must be new creatures, else all our treatie stands for nothing: we must still begin here, and can parly no further with you, un∣less you yield in this. Will ye be renewed in the Spirit of your mind? Would you give all the world for a new Heart? till then you are but rotten at the heart, you walk in a vain shew: for all your talk a∣gainst hypocrites, you are errand hypo∣crites, and shall be condemned as such, when those you have so reproach'd, shall be your judges and openly honoured be∣fore Angels and men. Those poor Mor∣decaies shall be royally arrayed, and you like proud Haman shall see it to the brea∣king of your hearts.
To prevent this, O learn this one Les∣son, Sound Conversion, which is but re∣storing that image you lost in Adam. Your bones were all put out of joynt by that fall, this is the painful pluck that puts them in joynt again. Would not any man abide a painful pluck to set one bone in joynt? O Sirs, abide one pluck to bring all your soul into frame again: you must be new men, else you cannot be upright men; you must be in Christ be∣fore you can walk like him. Your Reli∣gion is but skin deep till the Holy Ghost hath made an holy change.
And therefore, for the Lords sake, and for your souls sake, study this point into practise. Give no sound sleep to your eyes while you are such near neighbours to Hell; your temperate, just, and honest behaviour may make your fall the softer, but without holiness you must never see the Lord; and a carnal heart can never be ho∣ly and upright without Regeneration. And so far concerning the first part of upright∣ness, which respects God, uprightness of heart.
THe second part of Uprightness re∣spects Man, which is Uprightness of life; which
1. Must be with the former; else the * 1.11 other is but like a candle in a dark lanthorn, which burns away to no pur∣pose. This is the very Sinew of humane Society, and makes men happy in one another. It is such an excellent thing that they who never practise it, yet al∣wayes pretend to it. The veriest knaves abhor to be so called, and would be re∣puted and stiled honest and upright men. And that must needs be amiable which all men commend, and necessary which no society can subsist without: So that there abides a Crown of honour for a Down∣right Heathen, as well as a Crown of glory for an Upright Christian: and there will be an easier punishment for those (I may call them) Christian-Pagans, than for abundance of our Pagan Christians.
2. This Uprightness of life is not suffi∣cient without the former. 'Tis good but not good enough. To be a fast friend to men, and a broken bow to God, will yeild you little comfort. Yet how many sit down here, and think themselves well? would not steal a shoe latchet from their neigh∣bour for a world, and yet make no Con∣science of stealing from God his Honour and his Day. That would not wrong their Brethrens Name by any reproach for a world, and yet make no bones of wronging the Name of the great God, and take it in vain day by day. The squareness of your actions may crown you with re∣putation; but the rottenness of your hearts will leave you in condemnation, by that God that trieth the hearts and reins. As in the Law, without bloud there was no re∣mission, so in the Gospel, without Oyle there is no admission into the Kindome of Heaven. Civility and Sanctity are two things.
3. This uprightness of life cannot be without that uprightness of heart. It loseth in truth its name and nature for want of a principle. For that which is truly good must have all its causes, which this wants. It is a common experiment, that water
will not ascend above its spring without a violence upon nature; and it is as true, that no mans actions can carry a higher level than the fountain of them; so that to make the life upright, you must begin at the heart, and first make the Tree good and then the fruit will be good also.
Now this Uprightness of Life is the ex∣act agreement of a mans words and actions with an honest and upright heart. When the life is the picture of the heart, and there is a blessed harmony between the frame of the soul within, and the course of the life without; when a man doth not frame his life, to gratifie the company, or serve the times he lives in, or the corrupt humours of other, or any carnal ends of his own, but his heart is sincere, and so are his words and deeds. Not that we expect an absolute exactness here; the uprightest man on earth hath enough to humble and afflict him; but for the main, there is no known ordinary and willing swerving of his course from his frame within, or of that from the holy will of God. And herein also we shall consider, 1. Its Essence. 2. Its Object.
I. THe Nature or Being of Upright∣ness * 1.12 of life shines
1. In Simplicity. Prov. 28. 6. 18. Better is the poor that walketh in his Inte∣grity, than he that is perverse in his wayes, though rich. The word for wayes in both places is Dual, and intimates two wayes. An hypocrite is a man with two wayes. The one he goes in, the other he seems to go in. The poor upright man hath but one way, and that's better than them both. 2 Cor. 1. 12. For our rejoycing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with flesh∣ly wisdom, but by the grace of God, we have had our Conversation in the world. When this Apostle was traduc'd by men, yet this afforded him not only content, but joy, to wit, the testimony of his Con∣science. An hypocrite may have quiet in his Conscience, but an upright man hath a Testimony in his Conscience: He carries every where Letters Testimonial in his bosom. And why all this joy? that we have had our conversation in simplicity. As our ends have been single in preaching
the Gospel, so our Lives have not been double: The drift of our preaching and lives hath been the same: Happy that Preacher that can here subscribe his hand.
This Simplicity of an upright man, makes him sometimes the Subject of loss, and sometimes the Object of scorn. Job 12. 4. The just upright man is laughed to scorn, and many a Simpleton he is called; yet he goes on and carries it in the end. His great consideration is, What is my duty, according to that Prov. 4. 25. Let thine eyes look straight on, and let thine eye∣lids look straight before thee. That is, with∣out squinting at events, or how it will please, or whom it will lose, he is re∣solved to live and dye in his duty. Mi∣stake me not, as if Prudence and Integrity could not dwell together; certainly they may and ought. His simplicity only ex∣cludes the subtlety of the Fox, which stands in being cunning to do mischief, not the wisdom of the Serpent, which stands in carefully avoiding it.
2. Uprightness of Life stands in Purity. Prov. 16. 17. The high-way of the Up∣right, is to depart from evil. His usual road is as far from the broad way as ever
he can: and his care herein sometimes carries him rather too far, upon which account his Conscience breeds more scru∣ples then other mens, that can swal∣low any thing that comes to hand: but his integrity in other things apologizeth for him to all wise men, and at least brings him off with peace and comfort. And this very thing hath brought upon very many of these upright men, the badge of a Puritan, which is by too many appli∣ed to subvert sincere holiness, and to cast an odium on downright Christianity, and the practise of that we all profess. Sure I am, the Scripture opens Heavens gates to none, but those whose lives are pure and holy, Psal. 24. 4. Who shall ascend in∣to the hill of the Lord? and who shall stand in his holy place? He that hath clean hands and a pure heart, &c. Hence, the upright man dare not mingle with those vain fooleries, vitious excesses or suspicious re∣creations that men of devasted Conscien∣ces are drowned in; nor can all the good nature that's in him, nor importunity of neighbours, or kindred, draw him to such company, or courses that would sting his Conscience when he should sleep; except God leaves him to himself sometimes, to try and humble him.
3. This Uprightness of Life, shines in the perfection of his Life. Understand a Perfection of parts; each part of him is sincere. See that, Isa. 33. 14. Fearfulness hath surprized the hypocrite: who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burn∣nings? that is, stand before the holy just and upright Jehovah: who can approach him, when he executes judgements here, or passes final sentance hereafter? when all hypocrites shall be in a fright, when their cobweb-coverings shall fall off, and they must stand naked, (like so many cheats on a pillory) before God, Angels and Men: who then shall stand with comfort and confidence? Mark verse 15. He that walketh righteously, (his feet walk uprightly) and speaketh uprightly, (carries an upright tongue) despises the gain of oppressions (keeps an upright heart in him) that shakes his hands from hold∣ding bribes, (both his hands are upright too) that stops his ears from hearing of bloud) his ears are tipt with integrity) and shuts his eyes from seeing evil, (he looks with an upright eye.) Thus you see he is upright all over. Let him deal with friends or enemies, with godly or un∣godly, with wise or foolish, you may
trust him, for he stands in awe of his God, and of Himself. He hath not one heart for his Religion, and another for his bargains and calling: but studies the Scripture and drives his life into it, as near as he can. This is to obey Gods voice Indeed. * 1.13 And from this perfection flows an excel∣lent evenness of conversation, so that Queen Elizabeths motto well becomes his life, Semper eadem, Still the same.
2. This Uprightness shines in the Plain∣ness of his life. There are few Criticisms in the life of an upright man. He's plain and that's his prayer, Psal. 27. 11. Lord lead me in a plain path, that's my desire. He hath no quirks, or tricks of legerde∣main. If he cannot stand by plain deal∣ing, he'l fall by it: when he trades and bargains, though he be discreet and careful, yet he is plain: When he re∣proves a fault or advises, he is sober, wise and affectionate, but still he is plain: his discourse and Sermons though elabo∣rate, yet still plain. Among his very ene∣mies though he be cautious and conside∣rate, yet there he is plain also: Lead me in a plain path because of mine enemies. He is like Him, that wisht his body were made of Chrystal, that his sincerity might
be transparent. Such was that Martyr, whom the persecutors requir'd to disco∣ver his companion, whom they were pro∣secuting, promising to him his own life for the discovery, and so either by denying his knowledge of the place of his friends abode, or by betraying it, he might have saved his own life; after a little pause, breaks out into these words, Mentiri non possum, prodere nolo, I cannot lye, and I will not betray him; and so laid down his life, to save one of the Brethren. Here was an upright man, that would not tell a lye to save a life, that had rather dye than lye. He will be plain, though he suffer for it. But how generally is this plainness banisht out of the world? eve∣ry man almost walking in a vain shew, disguizing their intentions, looking one way and rowing another, that the Tro∣picks are not more distant, than most mens intentions are from their Actions. And so I come to the Object about which this uprightness of life is conversant.
II. THe Object of an Upright life fol∣lows, which is
1. The Upright man is sincere in his words, * 1.14 Ps. 15. 2. He walketh uprightly and speak∣eth the truth in his heart. His heart is in∣diting a good matter, and thereof his tongue is the pen of a ready writer. And indeed that is the genuine use of words, to be the interpreters of the heart and mind. And therefore that is a black brand set on our Neighbour Nation, that they use not to sing as they prick, nor to read as they write, nor to speak as they think; which if true, would render their society more intollerable, than the brutes themselves. The upright man perhaps cannot speak elegantly but he can speak truly; he cannot flourish his letters, but he can write a plain Secretary; and his words you may believe, more than others oathes. If you would see a fuller view of him as who would not delight in such
asight? these Foyles will set him off.
1. An upright man is a greater hater of Flattery. He cannot abide to be either active or passive in it. He rather desires to know the worst of himself than to hear the best; for that open rebuke is better than secret love, and he knows that unjust praises are more dangerous than unjust slanders. And then for others, if he might get all the Town by it, he cannot give flattering Titles to any man, or extol any thing in any body, for his own ends. How fair an opportunity had Micaiah, to have gain'd his liberty, and the favour of two potent Kings, if he could have sooth'd Ahab in his vanity? but prison or no prison, he could not flatter. How easily might Paul have come off before Foelix, with a smooth oration, if he had learn'd to have courted him and his Dru∣silla with a Panegyrick of praise? but he rather chose to speak of Temperance, Righ∣teousness and Judgment to come; so to save them, rather than sooth them in their sins.
'Tis true, he loses many an one by this plain dealing, whom he might have kept by his flattery; but these are better lost,
than kept, Job 32. 22. I know not, saith Elihu, to give flattering titles, in so doing my Maker would soon take me away. These acts are below a man, much more below a Christian; and generally there is unsoundness in the heart, or baseness in the ends of those that use them. Its true, a man may without any breach in his up∣rightness, give another his due praises, when there is just occasion so to do; but to exceed bounds herein, and that out of any base design, of procuring the like again, or for worldly profit, is very far from true sincerity. A false heart and a flattering tongue usually go together. Prov. 26. 23. Burning lips and a wicked heart, are like a potsheard cover'd over with silver dross. No man so likely to have a tongue, and a tongue, as he that hath an heart, and an heart.
2. An upright man is a great hater of Lying. A sin that is directly contrary to the nature of sincerity. I may not inlarge upon the kinds or aggravations of this sin: whole Sermons, yea Volumes are little enough to overthrow it, it is so common and so dangerous. If a lye will save their credit, few will lose it; if a lye will gain any thing, few will sit down
by loss; if a lye will shelter one from a∣nothers anger, thousands will venture the displeasure of the Eternal God, before that of a silly worm; and chuse to have their Head broken, that their Helmet may be spared. O the woful havock of mens Consciences by this sin! now an upright man abhors a lye, he knows that the God of truth desires truth in the inward parts, and hath in him a particular Antipathy to this sin. Dress it in what clothes you will, call it a jesting lye, an officious lye, what lye you will; he likes it not, his heart rises against it, Psal. 119. 163. I hate and ab∣hor lying, two words for failing, to shew his great hatred of this sin. Be it with him or against him, the upright man will speak the truth. Whereas an hypocrite as he is nothing else but a Lye, so he can swallow them as fast as occasion serves. Poor man! thou wouldst not speak it, if the man that stands by thee saw into thy heart, and how darest thou speak it, when the holy and true God sees into thy heart, and can choke thee with thy dissembling words?
3. An upright man hates all Equivoca∣tions and mental Reservations. That is,
he speaks his words in a sense that he would have them construed in, and keeps no part of a sentence in his mind, to con∣tradict what he pronounced with his mouth, especially with an intent to in∣jure another. Such was that jugling trick we read of Cydias, that being betrusted by Archetimus with a sum of mony, af∣terwards flatly denies it. There being no witness to prove the truth, Cydias is summon'd to his Oath before the Altar, and a great Assembly; he quilts the mony in his staffe, and going to take his Oath, gives Archetimus his staffe to hold the while, and then confidently swears he had given him back his money: But this deceit lasted not long, for Archeti∣mus seeing his perjury, in a rage throws down his staffe; it breaks and the fraud is found. And such is the usual issue of such Equivocations. The upright man hath no skill at this; he knows if the plain truth will not bear him out, these cunning shifts never can. My brethren, it beseems not the plain-heartedness of a Christian to speak like the Delphian Ora∣cle, to be understood in two contrary sentences.
The Romans themselves would not so much as hear those Embassadors that were
painted, saying, how shall we believe them whose very face and looks do lie? An upright man if he do not speak all his heart, yet will speak according to his heart. He loves not to walk with a dark lanthorn, much less to deal with false lights but plain genuine are his expressi∣ons without, and fair and candid is his heart within.
4. An upright man greatly hates pro∣mise breaking, whether it be to God or men. A great note of integrity in Jeph∣thah, Judg. 11. 35. I have opened my mouth to the Lord, and I cannot go back It was a rash vow, but conscience of the obligation brake all other considerations, which in his case might have been many, and he chose rather to have his very heart broken, than his word. It is enough for a subtile Polititian, to have Distinctions and Evasions ready to help himself out of the straightest bonds, the upright man delights not after vows to make in∣quiry.
Well advised every man should be, be∣fore he binds himself in any thing to the Lord, but when his soul is fast, let him be very well advised, how he releases
himself: for there is nothing doth more prostitute the Conscience, and utterly undo men, than being fast and loose with God in sacred vows and promises.
The same abhorrence hath the upright man of breaking his word with men; and thereupon his word is as good as his bond. If he bids so much for a commodity, he seldom shrinks but gives it; if he bar∣gain to his prejudice, yet he changes not: the scarceness of the thing, the rising of the market cannot prevail with him, to rescind his punctual agreement; whe∣ther he gain or lose, he will not lose his honesty nor his reputation. O what a Golden age would return unto us, if men were but plain in their dealing, and pun∣ctual in their performances? and unwor∣thy is it for a man, a Christian man to be so vile, that no body can believe him, nor trust him. How will that Atilius Regulus rise up in judgment and con∣demn this generation, who being priso∣ner at Carthage, and assur'd of his own death, if he fail'd in his negotiation; was set at liberty to effect a peace at Rome, up∣on the single security of his own word, to return if he fail'd to procure it: but
such was his publick spirit, that he effe∣ctually disswaded his Countrymen from a peace, assuring them of a certain con∣quest; and such the integrity of his spirit, that after this, he fairly return'd and ac∣cepted of a cruel death, rather than in∣fringe his word. Ten thousand pities such heroick acts should be lost, for want of a right principle; and ten thousand shames, that Christians should break their word for a groat, while Pagans will not do it for their lives.
SEcondly, An upright man is sincere in * 1.15 his Deeds or Actions, Isa. 33. 15. He walketh righteously, as well as speaketh up∣rightly. As his words are a true Commen∣tary upon his heart, so his actions are a true Exposition upon his words. Whatso∣ever Office or Relation he stands in, he adorns it with integrity. The upright Judge, when he puts on his Robes, puts off his worldly relations. The upright Justice of the Peace disdaining to be drawn
by favour, or driven by fear besides his duty. The upright Counsellour will not plead, when his Tongue is confuted by his Conscience. The upright Juror, without all by respects, esteems the least grain of Evidence more weighty than a Talent of Ophirs Gold The upright Atturney, when he perceives the cause to be a drop blown up by malice into a bubble, sounds a retreat to his Client, though he lose thereby. The upright Physician will rather go with an empty purse, than torture either the body or purse of his Patient without cause. The upright Tradesman will be upright in his words, upright in his weights, and upright (in his wares, and upright in his rates) And the upright Minister will put on his Thummim, (that is, uprightness, a word derived from that in my Text) as well as Urim, and rather lose the love of ten by his plain dealing, than the soul of one by dissimulation and unfaith∣fulness.
Thus uprightness like a silver thread is drawn through the whole course of the sincere Christian: and he that is upright, is upright every where: And that I may set out this holy course by its most pro∣per Opposites,
1. An upright man is a great enemy to Craftiness or Subtlety. Though he stu∣dies to be Wise, yet he delights not in Cunning. Craft is wisdom degenerated, it is wisdom devested of honesty. A tang of this was in that practise of Rebecca, Gen. 37. 35. to procure the blessing for Jacob by a wile. But it cost him many a sweating day, and many a frosty night: Guile and guilt go hand in hand, Job 15. 5. Thy mouth utters thy iniquity, and thou choosest the tongue of the crafty. Carnal policy was never friend to inward piety; * 1.16 though it sometimes wears Lambs wool without, yet it is alwayes lin'd within with the Foxes furre: But the true and holy God disappoints the devices of the crafty, and drives the counsels of the fro∣ward headlong, Job 5. 12. An upright man is clear in his thoughts, and though discreet, yet candid and fair in his deal∣ings. And I doubt not to affirm, there is no lawful calling under Heaven, but may be managed without this sinful craftiness. Away then with that idle pretence, that without it few Tradesmen can subsist. Cursed is that trade that cannot stand without sin, saith worthy Mr. Capel. Better beg than sin, better starve than damn. Well fare the integrity
of those noble Athenians, who in their war against the rest of Greece, were told * 1.17 by Themistocles, that he had a Stratagem against their enemies, but it was not to be told publickly: so they wisht him to tell it to Aristides. He tells him it was to set the Arsenal on fire, where all the Ships of the Grecians lay. Aristides presently told the people, his design was indeed Profitable, but not Just; and thereupon it was exploded by them all. Certainly the greatest wis∣dom in the World is to be a right honest man.
2. An upright man is a great enemy to Time-serving. There is a wise and faultless observing the times; the men of Issachar it should seem were good at it, 2 Chron. 12. 32. they had understand∣ing of the times to know what Israel ought to do. Not only meant of weather-wisdom by rural observations; but also that by Deduction from former, they could make Directions for future times: and so he is compar'd to an Ass, Gen. 49. 14. for the strength of his back, not the stupidity of his head. A point of great wisdom to know what to do, according to the will of God, in every turn of Providence, or
change of condition, and in every com∣pany we come in.
But there is a culpable Temporizing when a man hath so master'd his Con∣science, and reduced it to that ready * 1.18 flexibleness, that for worldly ends he can think, and speak, and act, one way, this day, this month, this year, and next day, next month, next year another way; can set his sails to every wind, please every body, to profit or preserve himself: Can turn, return, overturn, any turn to serve his own turn. And this temper is directly opposite to that uprightness we are describing. The upright man is de∣liberate in chusing and setling his prin∣ciples, but a thousand worlds shall not alter him without clear evidence in his Conscience. He is not a twining Willow, but a sturdy Oak; and whether the point he differ in, be small or great, if a matter of Conscience, though he will not be factious, troublesome, or uncha∣ritable; yet all the Rhetorick or Rigour on Earth, will not remove an upright man from his course, till God do make the business clear upon his Consci∣ence.
How far the blast of temptation may, for a time, bend or bow a sincere Chri∣stian, or how long, no man can deter∣mine: the best are frail enough, and they who are most censorious of others warpings, would perhaps fall more foul∣ly, if they lived under their temptati∣ons: but this base obsequiousness is no part of the mans uprightness, when the snare is broken, the sincere man will come to himself, and there abide.
3. An upright man is a great enemy to Defrauding of others. He that studies that most righteous Law, Mat. 7. 12. Whatsoever ye would that men should do to you, do ye also to them, and hath it written in his very heart, as that Heathen Emperor had it written in each room * 1.19 of his house, will abominate this most wretched practice. For which of you would be cheated, or defrauded by ano∣ther? Would you think it well to have a crack't estate offered to you? an un∣sound beast, or unproveable wares, im∣posed upon you? a blear-eyed Leah in∣stead of a beautiful Rachel put upon you? you would condemn and dislike it. Open the book of your own Consciences, they will tell you that it is hateful therefore,
to deal so with another. The upright man considers, that he is not born only to promote his own profit; that he should love his neighbour as himself; that all his bargains and doings in the world, will be tryed again, and there∣fore let others do as they will, so will not he because of the fear of God, Neh. 5. 15. He is one that hath laid this Law upon himself, rather to suffer the great∣est injury, than to do the least: and that because he sees more evil in the least sin, than in the greatest suffering. Besides the remembrance he hath, and the dread of that 1 Thes. 4. 6. That no man go be∣yond or defraud his brother in any matter, because the Lord is the avenger of all such. The Conscience of his duty, and rooted liking of truth and equity, doth above all things steer him in these matters. He knows that there is as much honesty in stealing the money out of his purse, or robbing him by the way, as in a wil∣ful cheating or defrauding him, and therefore he will not do it in any matter.
That God who will stay for his own worship, till a man hath undone his in∣jury, Mat. 5. 23, 24•…•… Leave thy gift at the Altar, &c. will never accept our
most zealous service while we sleep with such unjust gain. Alas! estates so rais'd are like that Eagles nest, that was consum'd with fire, by the coal that cáme with the meat she stole from the Altar; there is a fatal curse comes with such gain, that at length destroys all the rest of a mans well-gotten goods. Now uprightness stands in a direct op∣position to such indirect courses. He knows that he who hath clean hands, shall be stronger and stronger, Job 17. 9. when on the other side (to use a great Statesmans Proverb) Frost and Fraud shall end in Foul.
4. An upright man (to finish the rude Draught of this Divine portrait) is an enemy to all manner of Injustice: whether in respect of Distributive, or Commuta∣tive Righteousness. If the Lord place him in Authority, he is the greatest ha∣ter of bribes, and the least respecter of persons, Isa. 33. 15. He shaketh his hands from holding of bribes, as if he were a∣fraid to be burnt in the hand with them. He will never revenge his Private injury by the Publick execution, nor heed the merit of the Pers•…•… against the merit of the Cause. It was the Encomium of Fa∣bricius
that famous Roman, that one might perswade the Sun from its course, as soon as divert him from his upright and honest dealing. Such is our upright man in office, blind to faces, deaf to cries, and dead to threats and promises.
And then for Commutative justice and dealing between man and man, you have his character before; he indeavours to cleave an hair, and doth exercise himself to have alwayes a Conscience void of offence, towards all men, Acts 24. 16. And so he raises an estate slowly, but he builds surely, as he goes, and the generation of the up∣right after him shall be blessed.
And thus you see his Profession and his Practise are in the same tale. God helps him to spin an even thread throughout. He is the same in the camp below, for the main, as in the mount above, and there is a looking-glass in his words and actions, through which you may see his heart. Its true, this unbyassed and stead∣fast course occasions him often much trouble in the world, and he goes for a singular, a precise, an obstinate man with them that know him not. And because he will humour none, he is of∣ten box't on both sides, and finds Li∣vies
observation true, Media via nec pa∣rit amicos, nec tollit inimicos; his impar∣tial honesty neither finds friends, nor abates his enemies; [the uprightest Ar∣bitrators please neither party,] yet for all this, the comfort of his Conscience feasts him, and before the scene be taken down, he shall lose nothing by his inte∣grity, Psal. 37. 37. Mark the perfect man, and behold the upright: for the end of that man is peace. Mark heedfully this man, I but how can we know him? Uprightness is a character written out of mans sight and reading; why thus, where ever you find a mans words and wayes upright, you are bound to think his heart is upright also. This is the Law of Charity, this is the Law of E∣quity. But what will be the end of him? The End of that man is peace. He may meet with disquiets in his beginning, and troubles in the middle, but the End of that man is Peace: yea there is no end of that mans peace. For that God that will not, that cannot lye, hath said it, with the upright man will I shew my self upright.
And thus at length you see wherein stands the uprightness of a man.
ANd, now Sirs, if all this goes * 1.20 to make an upright man, what shall I say! where dwell these upright men? how very few is the number of them! The wise man was in the right, Prov. 20 6, 7. Most men will proclaim every one his own goodness: but a faith∣ful man who can find? It is a general course for most men to blow their own Trumpet, and fetch about most of their stories and discourses to end in them∣selves, and to set out their own good∣ness; but a faithful true right man, who can find? The next verse will shew him you, The just man walking in his integrity. That's the man in the Bible, if we could match him in the World. I doubt not but there are many such in the World, but verily there are few such in com∣parison; so resign'd to God, resolved for God, such single-hearted, sound-hearted, sincere-hearted, whole-heart∣ed, plain-hearted men; such inward, universal and constant Christians; Per∣sons
of that Simplicity, Purity, Per∣fection, and Plainness of Life and Con∣versation; such enemies to Flattery, Ly∣ing, Equivocation, Promise-breaking, Craftiness, Time-serving, Defrauding and Injustice. Good Lord! how rare are these on Earth in this Age. We are faln into an Age of Atheists, Scorners, Brutes, Hypocrites, and we may sadly say with the Prophet, Mic. 7. 4. The best of them is a bryar, the most upright is sharper than a thorn hedge. Innocent Religion, and Sober Piety is hooted out of the world; and upright men derided, who if they were throughly known, would rather almost be adored. My Brethren, there are but few folks that bid likely for Heaven, if this be an upright man. The judgment of Charity is one thing, but when Gods judgment of Verity comes, the case will alter. Very, very few will hold weight by this ballance, and as I need not, so I know not that I have made more adoe than needs, or cut the way to Heaven narrower than it is. It is reported of Pachomius the famous Ab∣bot among the Ancients, that the 1300 Monks he governed, he divided accord∣ing to the Greek letters into four and twenty classes or ranks, and sorted each
to that letter that hinted his condition, as under Iota the plain single-hearted person, and under Xi the close intricate person, &c. If we should rank Christi∣ans thus, how many would be crowded under the last letter, and how few under the first! and what need then (trow you) had we to mourn for the fewness of up∣right men, and to judge our selves exact∣ly, lest we should be found to be none of them. And thus we are brought to the second Point to be handled, and that is, How God shews himself an upright God to such a man.
Sect. 1. The con∣text & co∣herence.
Sect. 2. The Text opened.
Sect. 3 The D••∣ctrine.
Sect. 4. The names of Up∣rightness.
Sect. 5. Upright∣ness descri∣bed and distin∣guished.
§. 6. The na∣ture of Upright∣ness.
§. 7. The ob∣ject of an Upright heart, viz. Inward Religion.
V•…•…niet ver∣bum Domi∣ni & sub∣mittem•…•…s •…•…i sexcen∣ta sinobis essent colla. baldaz. ad Oecolam∣padium.
§. 9. Constant Religion.
§. 10. An Infe∣•…•…ence con∣•…•…erning Regenera∣•…•…on.
§. 11. Upright∣ness of Life; Its Necessity.
§. 12. The Na∣ture of Upright∣•…•…ess of Life.
Exo. 19. 5.
§. 13. The ob∣ject of an upright Life viz. Words.
§. 14. Upright∣ness in Actions,
Concilia callida pri∣m•…•… speciè laeta, tra∣ctatu du∣ra, ev•…•…ntu tristia. Liv.
Plutarch in Arist.
Like Theo∣philus Bi∣shop of A∣lexandria, who was nam'd Eu∣ripus for his ebbing and flow∣ing in mat∣ters of Re∣l••gion: for a Bisho∣prick he would swear to the Nicene Council, and then to keep it, he would for swear it again.
Al•…•…x. S•…•…ve∣rus.
§. 15. An Inte∣rence con∣cerning the paucity of upright men.