3 With saints enthron'd on high, Thou dost thy Lord proclaim, And still to God Salvation cry, Salvation to the Lamb! O happy, happy soul ! In ecstacies of praise, Long as eternal ages roll, Thou seest thy Saviour's Face. 4 Redeem'd from earth and pain, SERMON LVII. On the Occasion of the DEATII of the Rev. Mr. JOHN FLETCHER. PSALM XXXvii. 37. "Mark the perfect Man, and behold the upright, for the end of that Man is Peace." IN the preceding verses taken together with this, there is a beautiful contrast, between the death of a wicked, and that of a good man. "I myself," says the Psalmist, “have seen the ungodly in great power, and flourishing like a green bay-tree. I went by, and, lo! he was gone: I sought him, but his place could no where be found." Dost thou desire to be found happy, both in life and in death? Then <6 keep innocency, and take heed unto the thing that is right for that shall bring a man peace at the last." The words are rendered in the New Translation with far more force and elegance. "Mark the perfect man, and behold the upright, for the end of that man is peace." It is not improbable, that David, while he uttered these words, had a particular instance before his eyes. Such an instance was that of the great and good Man, whom God has not long ago taken to himself. In discoursing on these words, I purpose, First, briefly to enquire, who is the person here spoken of, "the perfect, the upright Man?" I will endeavour, Secondly, to explain the promise, "That shall bring a Man Peace at the last;" or, as it is expressed in the other version, "The end of that Man is Peace." I will, then, with the divine assistance, shew a little more at large, in how glorious a manner this was fulfilled in the end of that "perfect and upright Man,” who has been lately removed from us. I. 1. I am, First, briefly to enquire, who is the person that is here spoken of, "the upright and perfect man?" In speaking on this head, I shall not endeavour to describe the character of an upright Jew: such as David himself was, or any of those holy men that lived under the Mosaic Dispensation: it more nearly imports us to consider such an upright man, as are those that live under the Christian Dispensation, such as have lived and died since "life and immortality have been brought to light by the Gospel." 2. In this sense, he is a perfect and upright man, who believes in the Name of the Son of God: he is one in whom it has pleased the Father, to reveal the Son of his Love: and who, consequently, is able to declare, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He is one that finds "the Spirit of God witnessing with his spirit, that he is a child of God:" and unto whom "Jesus Christ is made of God, wisdom, and righteousness, and sanctification, and redemption." 3. This faith will, undoubtedly, "work by love." Accordingly every Christian believer has "the love of God shed abroad in his heart, by the Holy Ghost which is given unto him." And loving God, he loves his brother also: his good-will extends to every child of man. By this, as well as by the fruits of love, lowliness, meekness, and resignation, he shews that there is the same "mind in him which was in Christ Jesus." 4. As to his outward behaviour, the upright Christian believer, is blameless and irreproachable. He is holy, as Christ that hath called him is holy, in all manner of conversation: ever labouring to have a conscience void of offence, toward God and toward man. He not only avoids all outward sin, but " abstains from all appearance of evil.” He steadily walks in all the public and private ordinances of the Lord blameless. He is zealous of good works; as he hath time, doing good, in every kind and degree, to all men. And in the whole course of his life, he pursues one invariable rule, whether he eat or drink, or whatever he does, to do all to the glory of God. II. And surely "the end of that man is peace:" the meaning of which words we are now, in the second place to consider. I do not conceive this immediately to refer to that glorious peace, which is prepared for him in the presence of God to all eternity; but rather to that which he will enjoy in the present world, before his spirit returns to God that gave it. Neither does it seem directly to refer to outward peace, or deliverance from outward trouble: although it is true, many good men, who had been long buffeted by adversity, and troubled on every side, have experienced an entire deliverance from it, and enjoyed a remarkable calm before they went hence. But this seems chiefly to refer to inward peace, even that "peace of God which passeth all understanding." Therefore, it is no wonder, that it cannot be fully and adequately expressed in human language. We can only say, it is an unspeakable calmness and serenity of spirit, a tranquillity in the blood of Christ, which keeps the souls of believers, in their latest hour, even as a garrison keeps a city; which keeps not only their hearts, all their passions and affections, but also their minds, all the motions of their understanding and imagination, and all the workings of their reason, in Christ Jesus. This peace they experienced in a higher or lower degree, (suppose they continued in the faith,) from the time they first found redemption in the blood of Jesus, even the forgiveness of sins. But when they have nearly finished their course, it generally flows as a river, even in such a degree, as it had not entered into their hearts to conceive. A remarkable instance of this, out of a thousand, occurred many years ago. Enoch Williams, one of the first of our Preachers that was stationed at Cork, (who had received this peace when he was eleven years old, and had never lost it for an hour,) after he had rejoiced in God with joy unspeakable, during the whole course of his illness, was too much exhausted to speak many words, but just said, "Peace! Peace!" and died. III. So was the Scripture fulfilled. But it was far more gloriously fulfilled in that late eminent Servant of God; as will appear if we consider a few circumstances, first, of his Life, and secondly, of his triumphant Death. year 1. Indeed we have, as yet, but a very imperfect knowledge of his life. We know little more of his early years, than that he was from his infancy so remarkably regardless of food, that he would scarce take enough to sustain life; and that he had always much of the fear of God, and a real sense of religion. He was born September 12, in the 1729, at Nyon, in Switzerland, of a very reputable family. He went through the usual course of academical studies, in the University of Geneva. One of his uncles who was, at that time, a General Officer in the Imperial service, then invited him into the same service, promising to procure him a commission. But just as he came into Germany, the war was at an end. Being so far on his way, he was then invited into Holland, by another uncle, who had, a little before, been desired, by a correspondent in England, to procure a tutor for a gentleman's sons. He asked Mr. Fletcher whether he were willing to go into England, and undertake this office? He consented, and accordingly went over to England, and took the care of Mr. Hill's two sons, at Tern-Hall in Shropshire: and he continued in that office, till the young gentlemen went to the University. 2. When Mr. Hill went to London, to attend the Parliament, he took his Lady and Mr. Fletcher with him. While they were dining at St. Alban's, he walked out into the town, but did not return, till the coach was set out for London. However, a saddle-horse being left, he came after, and overtook them the same evening. Mrs. Hill asking him, "Why he stayed behind?" he said, "I was walking through the market place, and I heard a poor old |