THe Discipline of breeding up Christi­ans under a Scourge, and the way of planting a Church by laying its Foun­dation in Tears, are Methods so little tempting in themselves, that they have no virtue to raise [Page 2]Followers: no more than Fire and Sword sent by an Enemy can people Towns, which are pro­perly design'd to destroy the Inhabitants. But if you look up to the Soveraign Master of that Discipline, and the Glorious Blessing annext to that way of planting, all the seeming horrours in Religion are remov'd: The Whip Christ now uses, drives Man into the Temple, that would not enter it before; the Death he denounces, prepares mans way for a Crown, that would not otherwise receive it; so that we may joyfully walk in a weeping Track, that leads us to a Grave, and a Grave open'd by our Saviour for a Triumph. 'Tis this Discipline the Apostle commends throughout this Epistle to the Chri­stian Jews scattered in the world; who needed an extraordinary light to discover the privi­ledge of Sons in such a Dispensation, as being acquainted before with no other inheritance in this life, but that of Temporal Promises, and therefore thought it Bastardy to suffer. Which Opinion of theirs, he confutes in the sixth, se­venth, and eighth verses of this Chapter, and clearing to them the Doctrine of the Cross, con­firms them in a new Principle of Gospel-Go­vernment: as in the words of my Text— Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterwards it yieldeth [Page 3]the peaceable fruit of righteousness to them which are exercised thereby.

The words contain in them these parts:

1. The unpleasant Nature of Chastisement to mans apprehension: Now no Chastening seemeth to be joyous, but grievous.

2. The time this unpleasantness lasts, [...] for the present; which indeed is no time, but an instant, that dies with naming it.

3. The end and reward of Chastisement; It yieldeth afterwards the peaceable fruit of righte­ousness.

4. The Qualification of the persons that re­ceive it; they are said to be [...]; we ren­der it exercis'd; but it signifies such that are approv'd and try'd in all the Combats of affli­ction: Men, that have got art and strength by their frequent meetings of that Adversary, to re­pel its force, and foil all its designs. I shall not prosecute these parts as they lie thus severally, but form out of them all, these two Propositions which shall be the subject of my ensuing dis­course.

Prop. 1. That Gods correcting hand, while it inflicts the blow, seems rather to carry [...] in it, than Mercy.

Prop 2. That the end of that blow to the pati­ent sufferer, is a high reward of Eternal Peace and repose.

1. That Gods correcting hand, while it in­flicts the blow, seems rather to carry Weight in it, than Mercy. Sense (which is mans nearest Neighbour while he lives in this world) is like­wise the highest Favourite he loves to consult with: 'Tis Sense reports to him all accidents without, and according to the affections of Sense is he wrought upon. Those two Passions that are in us, Joy and Grief, have hence com­monly the Original of their motion: Joy pro­ceeds from a soft, Grief from a hard impression, objects make upon our senses; whence we con­clude this thing to be joyous, the other thing to be grievous, from the different manner of its stroak; without taking farther information from Reason, whose Verdict were it heard, both those stroaks would be counted indifferent to the soul. 'Twas this life of Sense Job led, Job Cap. 3. when he com­plain'd of his wounds; this life of Sense Ha­man led, Esther 5.9. when he rejoyced in his prosperity; but the judgement of them both was fallacious; for neither was Job miserable in his Smart, nor Haman happy in his Revels; to the one God showed no Enmity, to the other no Friendship; nay, had they both reflected on the ends and consequences of those two States, Job's chasten­ing had been joyous to him, as the sores were to Lazarus in Abrahams bosom: Hamans height [Page 5]mournful, as such Prospects are, where only Ex­ecution is seen. But Sense bearing sway in the best of Gods people, affliction is thereupon ill painted to their view, and temporal losses strangely represented; and that upon three ac­counts.

1. Because of the seeming violence and breach they make upon Nature. Nature, that inclines us to Self-preservation, spurs us on to a desire of all good, in which that Interest is secured; whence Friends, Riches, Honours, and the like, have a value set on them, as Props that contribute to the strength of our being. If therefore any of these goods should be lost, man is presently apt to cry out, as if some limb of his happiness were cut off, and his very being weakned by that change. And this Opinion, how imperfect our state is in the want of these, the best are liable to entertain; being ready to fancy, life is not that which is maintained by in­ward spirits, but by goods without us; and that to the perfection of our form, is necessarily re­quisite the assistance of another. Thus Man, that has a Power given of moving himself, and an infinite good proposed to him for to sill and di­rect all his Faculties, yet yields to be governed by low outward principles: and (such is his corruption) he takes up Maximes concerning [Page 6]the sufficiency of temporal things; which beget love in him, and adherence of mind: and so resting upon those Reeds, no wonder they pierce him with breaking. Hence the Soul can Natu­rally relish no trouble; for it appears destru­ctive to its bliss; till Grace comes, and gives a new appetite; instilling into our minds a diffe­rent Notion of happiness; namely, such that consists not in present delights, but in a future Vision; not in perishing comforts, but in an Eternal Good; not in scattered Rayes, but in a full Sun: then Trouble (which was so harsh Physick to the old man) becomes agreeable to our desires, 1 Tim. 2.12. Rom. 8.17. because the same Grace tells us, 'tis a means of purchasing that perfection. But be­fore we have this enlightening, man can only tend an inferiour good, and therefore must ne­cessarily loathe an affliction as the disturber of it.

In this juncture 'tis Satans custome treache­rously to invade us, as Simeon and Levi did the Sichemites, Gen. 34.25. when they were in their pain, and lay under the greatest smart of their wounds: And with the like ease he prevails over the Soul, as these Brethren did over the Bodies of that people, by timing his assault, and guiding all the edge of his force against the weakness of the party. Now nothing so much disables the [Page 7]Soul, nor exposes it more to a surprize, than this violent passion of Sorrow: Lust (though pow­erful) yet leaves Reason still such a Command, so as to check and controul it: Fear (though weak) yet leaves us so much spirit as to make us avoid danger; Despair (though ghastly) yet gives boldnesse to encounter it; but Grief de­voures the understanding, closes up the heart, and so dis-spirits the whole man, that he pro­strates himself to his calamity. 'Twas the height of this passion, so dull'd Christs Disci­ples, that it laid all their courage and devotion asleep, at such a time, when they should have watched their Master; Mat. 26.43. 'Twas the height of this passion corrupted Martha's Faith, John 11.39. when the i­magined smell of a Grave (where her Brother had lain for four daies) work'd more with her to believe his utter loss, than the Divinity of a Saviour to hope the mercy of a recovery. With that apprehension all her faculties were over­powred, and Christs Presence with all his Mira­cles forgotten; as if the Arm of his Omnipo­tence could not reach the dead, and Corruption were an Inheritance so Entail'd, that the Prince of Life could not alter it. But when once the Stone was removed, the Word given out, and that Word answered by her Brothers rising, then her Faith with him revives: Which Figure of a [Page 8]future Resurrection proving actually her cure, we ought all to contemplate, and apply to our selves, that we may be Masters of the like trou­ble.

2. Because of the Cloud they seemingly cast upon Providence; and this is a violence offer'd to Religion. The evil of sin (which man brought into the world by the abuse of his Free­will) has not so much occasioned a Dispute concerning Providence, as the evil of suffering, where man only is passive, and God properly the Inflicter. As to the first, Man bears the blame of that Dispensation, by reason of the guilt he has contracted in misimploying his faculties, which he had freedome to govern: As to the second (since God is the cause of it) the merit of mans actions is enquired into, that thence a Reason might be alledged, why the Party suf­fers. This Merit of actions, when man is not satisfied in, he is thereupon apt to question the order of a Supreme, and impute to Chance the building of the Universe, because its Go­vernment appears confused. Hence the Cha­stisements of good men have been the old Ar­guments Atheisme has used to fix its seat in the world; and the Rod they were smitten with, has prov'd a Weapon in its hand to wound the Divinity of the Corrector. And indeed the [Page 9]Notions we have of Justice (an Attribute so Essential to the Godhead) seem much to suffer in their affliction; since it implies an unequal distribution of things, where Virtue is not di­stinguisht by a Reward; and consequently Ju­stice it self is doubted of in the Creator, as we question the true resemblance of that Piece, where the proportions are not discerned. Were there eyes in those Wheels above, that turn a­bout this world, and order joyn'd with their noyse to sweeten the Motion, why then should Vice get soonest the Top, and Piety lye under? But if it chance to ascend, why should its as­cent be with greater toil, and its downfall more sudden, before the midst of its course be fi­nisht? Can Gods care be seen in the advance­ment of sinners, or his goodnesse in breaking his own Image? If he be careful of the world, let him wash off the spots; if good, let him pre­serve its Beauty; but to govern Affairs other­wise then his Attributes seem to promise, to let Darknesse overcome Light, and Guilt triumph in the ruines of Innocence, this affords the A­theist a plausible Theme, when he declaims a­gainst Providence, and gives his Wit a fresh Sting to persecute Christianity. Neither does the Atheist only take glad notice of this strange Administration, Eccles. 8.14. Psal. 10 but the Devil farther improves [Page 10]it, to make his Votaries more sure; for he builds them a Fabrick of visible good, plants the temp­tations of his Kingdome to the eye, Mat. 4.8. that Chri­stianity only sets before the Faith of its Fol­lowers. And as the present crosses of Gods peo­ple have much furthered the impiety of the looker on, so they beget immediately a quick sense in the sufferer, who reflects upon his own integrity, and therefore is prone to question the hand that afflicts him. What does God act the part of a Judge, or a Soveraign in correcting me? If it be Soveraignty I must submitto, alas there is no loveliness in that Attribute; for Pow­er considered without its Rule, can only be looked upon as Tyrannical and Oppressive; like a great Sea let loose upon Land, that never di­vides its stream with respect to the Soil, but co­vers every part with an equal Deluge; if it be the Sentence of a Judge I must submit to, where are its measures to show the Equity of his Tri­bunal? In what Balance are my actions weigh­ed, that such a portion of ill should be laid in the Scales, which many a hainous Malefactor never knows? Thus the good man disputes up­on the present touch of the Rod, and almost argues himself into Infidelity; stumbling fouly over those stones the world throws at him, and making them at first causes of his fall, which [Page 11]he turns afterwards to be Instruments of his Martyrdome. For Faith being once shaken, cannot in an instant recover its strength; by degrees it must fasten in the soul, and be able to stand the Tempest; but when once 'tis pre­pared by time, and setled by deliberate Acts, it stops all farther complaint, and puts an end to the Objection.

3. Because of the remotenesse of the Pro­mise that should support the Soul under that adversity. In worldly Races men (that strive for Mastery) have a double advantage above the Christian, in that they all know the fixt limits of their course, and see the Garland they run for; by knowing their course they are quick­ned in their flight; by seeing their Crown, they breathe nothing but Victory. But we (that have rough wayes to travel in, and know not how far they tend; that have a Garland to con­tend for, but are not able to make a discovery) may easily faint and be discouraged under the weight of some pressures. How uncertain to us our Race is, will appear, because our times are taken from us into Gods hand, and our ends reserved to his own knowledge; how dark our neward is, will appear, both from considering the Nature of this Reward, (which is spiritual) and the manner of its conveyance (which only [Page 12]Death helps us to) so that we must march through a gloomy walk to invisible glory. 'Tis true, our state under the Gospel is much diffe­rent from that of the Jewes, to whom life and immortality were not so clearly brought to light, neither by the plain Letter of the Text, nor by examples; both which we enjoy in the fulnesse of Evidence, to confirm and settle us in that Article: however the unhappinesse of that life is still unknown; and though in gene­ral we may be better grounded to believe, yet the Nature of those joyes we as little discern. But suppose we had eyes so piercing as to see our Blisse, yet the vast separation of its Seat cools many times the zeal of a Christian; especially when he labours under a present pain, which requires a neer object of succour. Now Heaven and Glory are two Lights set afar off; whose in­fluence is not so strong, as to remove the Cloud that hangs over us; nay, by reason of their di­stance the present evil so prevails, that it wholly hides the riches of their Treasure. When S. Paul was more than ordinarily persecuted, he needed the help of a Trance to bear his persecution: the Promises alone could not raise him out of his weaknesse; whence an extraordinary Vision was added to them for his assurance. This pri­viledge Saints cannot now expect, to whom is [Page 13]left the gift of suffering, but not the gift of an Immediate Revelation to find it one: We have no Mount Nebo to view our Canaan from, Deut. 34.1. and thereby recompence our stay in the Wildernesse; but lye in a Valley exposed to floods, that over­whelm, and breathing our Vapours, that darken our Prospect. Therefore the Soul of an Afflicted Christian is for the present disconsolate, and lies under the temptations of Despair; requiring hastily a Mathematical Evidence of Blisse to overcome his sorrows, that would otherwise rest upon a Moral certainty; but missing a De­monstration of Faith, he is carried away with the sense of ill, and neglects the use of his Char­ter, as of a Deed dark and unsealed. But when once the pain is removed, and the dregs of Passi­on boyl'd off, that so he may freely contemplate the reason of his hope; his old love to his Ma­ster breaks out, and in considence of a future possession he can trample on all those Thorns that before hindred his passage. These are in short the grounds, why no Chastening for the present seemeth to be joyous, but grievous; the Foundation of which Opinion you hear is Sense; which begets in the Soul false apprehen­sions of good and ill, mistakes of Providence, and a forgetfulnesse of Divine Glory.

By Sense (hitherto spoken of, as destructive [Page 14]to our Faith) I chiefly mean Sense, that is ton­der, and unacquainted with Tryals; for this proves but an ill Pilot; and to set it up for our Guide in a Time of Calamity, 'tis like the put­ting a fresh Mariner to the Holm at the rising of a Storm, that he may make there Essayes of his Folly in all that roughnesse of danger. But Sense exercised with suffering grows valiant many times, and prepares the Soul against all accidents: and though it may turn into a sinful hardness, (as it did in Pharaoh) yet it often settles in judgement; whereby we come to con­sider the Nature and end of an affliction, the re­sult of which is Patience and tranquility of temper: Therefore you read of the Saints re­joycing in Persecution; the bitternesse of that stream being lost by a customary tasting it. That Sense should work thus, 'tis not by any Virtue of its own, but by Grace that sanctifies it; the Dictates of this Law of Flesh are soft, as its make is; pleasure and ease are the two desira­ble goods it propounds to its subjects; but when once the Spirit rules, it so exercises this Flesh, that all the softnesse is worn off, whereby it can receive rougher impressions. So then Sense of it self is alwayes quick to mind us of pain; but the good Angel (that walks in the Furnace) keeps Christians from scorching. 5 [Page 15]Hence it is that the grievance of suffering is not felt; but should we once relye upon Natural strength, or Phylosophical Principles, the flame would quickly devoure us, and show by our Ashes the frailty of our Composition. Who can resist God in that terrible Shape of a Con­suming Fire? Who can meet him when he is armed, or wrastle with him in the strength of his Power? Old Experiences and new Argu­ings will of themselves little avail to the curing of our wound, if God once hides his face in afflicting us; as he hides it sometimes from the best of his people, to discover to them the falsenesse of their own hearts, and the terrour of his Arm. David had long thrived in trou­bles, and sharpened his Sword at the Forge of his Enemies, when he cut his way couragiously through the hatred of Saul, the Wars of Israel, and the Invasions of Philistims; but at last (lest he should forget whence that courage came, and loose the memory of his own weaknesse) God sends him a Joabs Arrow, 2 Sam. 18.14 which pierces his heart with the same point, wherewith Absalom was slain. Here he weakly complains under Gods hand; 33. and the death of one Son (though a perverse and rebellious Childe) blots out of his mind all the Idea's of former Conquests. If such an accident were for the present so power­ful [Page 16]over a Davids Spirit; what trouble would this Spectacle have caused in him, had he be­held Wisdomes Tragedy, and Virtues sudden fall? A losse every one is concerned in! and therefore they may find excuse for their sor­row.

Let us take care the affliction of this place produce not worse effects; Grief indeed we are not deny'd, for though it be a passion first cau­sed by sin, yet it is now purged by Christs weeping, and made a Hand-maid to Charity; but if we would preserve it pure, as he left it, then the stream of our grief, like his, must be mild, and have Banks to direct it in its Flow; that so we may Piously lament our losse of a Person, whose Life Envy (blind and dumb as it is) yet might learn to admire; his Death Malice (hard and cruel as it is) yet might be taught to deplore.

Shall I here represent before you his Birth, his Learning, his Travels, the Reverence of his Age, and the like? these were all Ornaments that belonged to him, and yet the least of his Praise.

The Noblenesse of his Birth was a good he little valued; nay, he strove to hide it with Dignity acquir'd; as desiring to be begotten a­new by Virtue, and thence receive his Honour, which the Fortune of Birth lazily bestows.

His Learning, as it was great and choice, so he used it only as a Servant to higher ends; bare knowledge he never doated on; nor Wit his Knowledge was set off with, but as they both conduced to practice; the one as the Weight, the other as the Edge of his Act­ings.

His Travels consider'd in themselves were common to him with others; but the mannage­ment of those Travels was peculiar to him, and therefore may give him a Property in Fame. For they were so many Victories over the times, and the Vices of those Kingdomes he lived in: the knowledge he had of the worlds frauds, ne­ver byass'd his Soul, nor could his sight of Sin in its several Shapes bend him from Noble De­signs; Who was such a follower of Virtue, that he learnt from bad Customes a stricter practise of it; such a Lover of Truth, that he (who was Master of Forreign Languages) yet taught those Languages to speak it? A strange Current this! that has passed through several Lands, and yet received no Taint from the Soil, nor ever travelled from his own Nature.

Lastly, The Reverence of his Age, and the Dignity of Grey Heirs, these were a Grace in­deed to his Person, but a Grace of it self not to be prized; for it is an effect of Time, Folly as [Page 18]well as Wisdome may partake of; but in him Age created Respect, because it show'd a Head that Crown'd it: 'Twas like an old Monument, that has NOble Acts written upon it, and so be­comes Honourable for that History. Therefore passing by these Qualities, give me leave to go higher, and consider him in a threefold Capa­city.

• As a Subject.
• As a Publick Minister.
• As a Christian.

1. As a Subject. Still times may prove hap­py to a State, but not glorious to the Liver: they are dead calmes, wherein the courage and fide­lity of the Subject cannot move; but Heaven had ordered a Tryal of his Loyalty in such an Age, wherein Loyalty seem'd a Crime; when Rebel­lion looked gay with successe, and Sacriledge had Providences to gild it; yet ran he then constantly the hazards of his Prince, and Tri­umpht in an afflicted cause; as seeing Heavens Justice through the blacknesse of its course, Earths sin through its prosperous Usurpation. Such services (without worldly hope to allure) could have only pure Conscience for their Prin­ciple; and it was the bare Right of his Master, joyn'd with a love to the Owner, made him di­gest all the misfortune. This is a Quality, for [Page 19]which many then Listed in as Subjects were not known, that generally fram'd their Maximes, as Seamen do their course, according to the van­tage of Wind, and so ordered their Sails: But to oppose the wildnesse of a Torrent, to steer a­gainst popular Gusts, and dare good actions (as he did) though ill countenanced; this was looked upon as monstrous in the State, whose great Rule was compliance with Power; whence they ordinarily proved dangerous, because their Faith could not be proved. Who will commend Shimei for making one in the throng to bring back his King, 2 Sam. 19.26. whom a little before in his flight he blasphem'd? 'Twas the striving of the peo­ple for David made him forget his Curses, and come with words of Allegiance in his mouth; that were as little to be trusted, 2 Sam. 16 6. as the stones in his hand; the one being but Treasons closer work, the other an open Defiance. But flattering Arts and cunning Practises were far from the temper of this Person, who had a Brest large and open, made indeed to hide his Masters Se­crets, but not to dissemble his own Principles; whence he manifested them in the lowest Ex­tremes, sticking to the Crown, when it lay in dust, and following the Sun in its Eclipse, which the Multitude adores for its Beams. When he had thus recommended his Duty, none [Page 20]could justly envy him in his Princes height, he should partake of that Influence.

2. As a Publick Minister. Which Office he began betimes, and rose by steps to the highest Honours of Employment; yet he never altered his course in his mannage of Affairs: Justice and Integrity were Notions fixt and rooted in his Soul; no Bribe could enter that Room; for it was before richlier fill'd, and Honesty kept the Key; so that with the same truth he ty'd himself to the businesse of his Prince, as he did to his Fortune. What Trust he had in the World three Courts can witnesse; how well he mannaged it, they may equally proclaim; for the general good was his aim, and thither he directed all his Endeavours. I need not menti­on the care he had of his Charge; for that was a work of his Nature, nor the exactnesse of his performance, for that was an ordinary effect of his Wisdome; but give me leave to declare to you the clearnesse of his designs in all his Un­dertakings, who never studied Self to enrich, but only Self to Command: His whole Treaty of Commerce had nothing of Private Traffick; for his Soul was above Wealth, and he Nobly show'd it, when he threw it away to preserve Kingdomes. To the Peace of Crowns he made his flight in this Embassie, and not to Merchan­dize, [Page 21]Peace the great gift of Heaven, and the Noblest Copy man has left him for imitation; It was this endeared his labours abroad; and with this he thought to magnifie his Master at home, when the World should see (by that Mediation betwixt States) the goodnesse of our King, as in War they had felt the greatnesse of his Power. And what could be more Honour to a Prince, than the glory of saving with one hand, when the other Conquered; of setling Dominion in Princes, when he had broke it in States? The first work this one Minister endea­voured; the latter a whole Fleet served in: but though that good design of his for uniting Kingdomes (which he so lately ventured to pro­cure with his own danger) be now frustrated by the prejudices of obstinate men, In his Voyage this Year to Portugal. yet the fruit is not to himself: God looks on him as a Peace-Maker, and has accordingly bestowed his Reward.

3. As a Christian. What the Graces of Chri­stianity are, the Apostle describes, Gal. 5.22, 23. The fruit of the Spirit (sayes he) is love, joy, peace, long-suffering, gentleness, goodness, meekness, faith, temperance; against such there is no Law: And it were easie for me to make out, how in all these he excelled. Love ruled in him as the moving Principle, and joy as the [Page 22]attendant of his good actions; Peace was his end; Long-suffering, gentlenesse, goodnesse, meeknesse, were his Constitution; Temperance his Habit; and Faith in his God a Grace that Sanctified all. In his last sicknesse (that came upon him with a severe Face, like Deaths He­rauld, and therefore required as severe a Wel­come) that Faith and Patience he had long be­fore exercised, did then eminently shine. No groan, no complaint was heard to come from him; though he had a fire raging within, and Physitians, as Executioners, without him, Exe­cutioners I mean in their Tortures, though not in design: And when the Fatality of his Feaver was told him, with what composednesse of Spi­rit did he resign himself up to the Almighty! With what indifferency of eye did he look on, nay part with his dearest Friends! for his thoughts were carried upward to higher Rela­tions: and drawing neer his last (for I was an Eye-witnesse of all passages to his End) how readily did he make a good Confession; pro­fessing openly, he died in the English Faith, which no Son of our Church has more cordially Espoused; in the assurance of Everlasting Life which no Martyr has more fully received; and then giving himself up wholly to prayers, he breathed away the whole time in such calmnesse [Page 23]of Devotion, that you would think he was ne­ver versed in businesse of State, but only pra­ctised how to Dye.

God knows, I have not studied to devise him a Character; and you well know he needs none. Indeed the time, and the place, as well as the Subject, will not allow a Fiction: the Time is a time of seriousnesse, and not of act­ing: the place is that of a Minister before God, and therefore a place for truth, and not for flat­tery: The Subject is a Subject of Worth, and not of Title; so that neither I can make, nor ought he to wear the vain Dresse of a Counter­feit Fame.

One thing I have omitted in this poor De­scription; which is the considering him in his Domestick Government; in the constant chast­nesse of a Conjugal Love; (which was mutu­ally answered to a height, and resembled the shine of two Tapers, lighted but with one flame) in the goodnesse of a Fathers care, in the sweetnesse of a Masters Rule: but I have purposely omitted it; as knowing, 'tis too ten­der a Theme both for you to hear, and me to enlarge upon; and it would only serve to widen the Wound, which the intention of this Ser­mon is to close. I shall therefore proceed to a brief handling of the second Proposition, which is this.

Prop. 2. That the End of Gods Blow to the Patient Sufferer, is a high reward of Eternal Peace, and Repose.

Hitherto we have looked upon the Rod in the Serpents shape; Exod. 7.10. namely, in its Plague, and in its Sting: Let us now consider it in its own; as bearing blossomes to invite, and fruits to re­ward the Sufferer; that having before paid Tri­bute to Nature in Tears, we may now pay Tri­buce to Religion in Joy. This is that blessed Hope supported Christians of Old in their fiery Tryals; whence they willingly quitted wealth, friends, any their own lives: by reason of this Hope they counted the spoiling of their goods but a putting out of their Treasure, that so they might gain by a removal of that Stock, which would lye dead in their hands; the fall of Friends they looked upon, but as the fall of Corn to Husbandmen, that expect thence a bet­ter rising. Lastly, their own Martyrdome, but as a quicker and more violent Entry into Hea­ven, a taking of it by force; which adds new lustre to that Glory, because 'tis Happiness with Conquest. Thus they fortified themselves with the expectation of a Crown; nay some would not accept Deliverance, that they might obtain a better Resurrection; Heb. 11.35. wherein they show'd their apprehensions of Temporal Mise­ry, [Page 25]were far different from those of their Old Pa­rent Adam: for he took the Briars of the Earth for a Curse, but they a Blessing; He thought the Flaming Sword a Terrour to keep him from Paradise; they a Light, to guide them thither. Indeed were not Afflictions rewarded with such an End, Christianity would appear an Unsup­portable Yoak, its Law a Bloudy Edict; and God the giver of it, a severer and less liberal Master to his People, than Joshuah was to the Gibeonites; nay, then Satan is to his Subjects: for the Gibeonites obtained from Joshuah a Co­venant of Life, though not of Liberty; Joshuah 9.5. but these must serve under Sawes and Axes, (as ready to be slain) without hopes of Reprieve: Satans Subjects receive from him their Portion in this life, though they can expect no other; Luke 15.25. but these must be tormented in their life time, and at last enjoy no other shadow of content­ment, but that common cooling-place a Grave. Who could upon such a score endure the lightest Chastening, so as not to cry out with Cain, My punishment is greater than I can bear? Much less can we imagine, hee'l be able to endure the Cross for his Profession; the shame of which, the Son of God himself (with all his Divinity to support the Manhood) did not despise, but with an eye to his Glory, Heb. 12.2. If there­fore wee'l allow God the equity, and wisdome [Page 26]of a Law-giver, and the Religion he prescribes man, as fit to be owned; we must necessarily conclude there is a certain reward reserved to its followers, as a reason of their obedience. But here two things may call for our enquiry.

1. In what sense Chastening may be said to yield the peaceable fruit of Righteousnesse?

2. Why those that are exercised by Chastening, are the great Proprietors that enjoy it?

1. In what sense Chastening may be said to yield the peaceable fruit of Righteousness? Lanswer, not because of any Natural Virtue in affliction to produce it: for that has only this proper quality to kill, as being a Sword edged with Justice, that never returns empty. Who will be so mad, as to expect Winds should pro­claim Peace, or Tempests hurl him Treasures, when the Nature of Winde is to breathe War, of Tempests to bring Ruine? As little fruit can be looked for from one of Gods severe Dispensati­ons, which of it self threatens destruction. Yet though it has so ill a Countenance as to bode Death, it cannot actually hurt Christians, be­cause all the rigour of its Nature is restrained by the power of a Mediator. So the Lyon (that was hungry and devouring, and naturally made no distinction in its prey) yet had its mouth shut up at Daniels descending, but let loose all [Page 27]its wildnesse upon his Adversaries; whereby was manifested, the fury of that Beast was not lost, but only in the exercise over-powred. All Chastening, without relation to those stripes Christ suffered, is but a sad Argument of Gods anger that consumes, and mans sin that con­demns: Such Lectures were Pharaohs Plagues both to him and his People, wherein were read those uncomfortable Miracles of Power, and no Mercy; all their Waters were Waters of Blood, that brought ruine in their taste, and revealed to them their End; as destructive would those waters prove, that surround Christians, were not other blood mingled there, to make them sound. But now since a Saviour has suffered, all the Debts of his people are cleared; the Judge reconciled, and consequently Acts of Punishing laid aside; whence their suffering is accepted of, as the suffering of Martyrs, which would otherwise be no better than the Passion of Thieves.

2. Why those that are exercised by Chasten­ing, are the great Proprietor s that enjoy it? To which I may reply, because these tread best and truest in the steps of their Master; who be­ing desirous to be followed by man in his sharp­est Enterprizes, is pleased to tye promises to the example; and like the Captain of our Sal­vation [Page 28]lead us on, that we might be made per­fect with himself through suffering. The ad­vantage of this State, Julian the Apostate so well knew, that he took another course of per­secuting Christians, by permitting them a life of ease and pleasure, and an undisturbed en­joyment of the world; which in effect proved their worst overthrow: for the Persecutions of other Emperours rifled only their outward goods, but this took away the Marks and Evi­dences of their Profession. It is part of our service to Christ, and the greatest too to suffer for his Name; who though he wrought the work of our Salvation upon the Crosse, when Man was but looker on, yet will not apply the benefit of that Salvation, without man becomes a Party by suffering. For can we imagine (when our Redemption cost him so bloudy a Sweat to pro­cure) that he would thereby altogether dry our faces, and save us the least expence of Sweat to apply it? VVould he buy Heaven to bestow it upon man, without our owning the Purchase? What is this, but to make Glory vile, and the bloud shed for it cheap; whose price is best valued by the afflictions we en­dure? Therefore, when our Saviour took the way of the Cross to triumph over Death, we find he left that Cross standing for his Disci­ples; [Page 29]to show the Victory was finisht, but not the imitation; and so requiring mans patience to Crown his work, he signified it was regarded by him, not as Merit of Claim, but as Ho­mage of Duty; not as a Pleader for life, but as a witness of Subjection. 'Tis this Patience un­der Tryals seals the truth of our belief, which cannot be otherwise known. A Peaceful Piety is the sleep, and not the exercise of a Christian: Voluntary Chastenings, as VVhippings, Sack­cloth, VVatchings, and the like; are slight Es­sayes of Devotions, no real proofs; for where our fears are not assaulted, and the strivings a­gainst sin are secure, there is rather the show of a fight, then a true Encounter. But to combat our most ruling and tender passions in those los­ses we bear, and dangers we undergo, to meet malice in all its forms, and Sacrifice every Inte­rest to our cause, this is a service declares the height of our Zeal, and the sincerity of our Faith; which being our utmost payment (though but two Mites in comparison) Christ wills no more for Heavens Purchase, exalting their va­lue from hence, Mark 12.43, 44. that we have no more to cast into the Treasury. I shall not farther enlarge my self on this point; but beg leave to con­clude with a word of Application to our selves.

We have here presented a tender Object of Patience: the fall of a Head, which Passion tells us, reflects on this Family; but Reason extends it wider to Kingdomes, as the fall of a Head, wherein their Interest was contained. Yet such persons Deaths (like their lives) are of publick use, and Tryals sent us for a general improve­ment; that we might all acknowledge the hand correcting us, and learn submission to the blow. This will draw out all the Vinegar from our Tears, and separate the Gall, which imbitters the affliction. What? shall we receive good from God (which is our undeserved portion) and refuse such an evil, which is but another Method of doing it? Shall we prescribe Rules to that Soveraign Wisdome how to act, that are unable to prescribe our own remedy? But a sober considerer will be far from taxing the Or­ders of Divine Providence; which he knows should he oppose, it is a fruitlesse work, be­cause they are unconquerable; should he judge, it is an absurd action, because their end is not known. Let us first understand our own dis­ease, before we scruple at the Physick given us; let us first find out the evil of Death, before we quarrel at the Dispensation. Otherwise we do but bruitishly repine; and besides affront God at our own peril; like a foolish people I have [Page 31]read of, Saavedra Hisp. De Go­this. that shot their Arrows at Heaven when it Thundred; but those Arrows, instead of ap­peasing the noyse, turned Instruments of Hea­vens Justice, by coming down upon their heads to punish their presumption. Whoever he be that complaineth, let me ask him (if Grief can allow Reason a hearing) what evil is there in this accident, that should breed any murmu­ring in his soul. Can the chastening be thought grievous, to the person departed, or to us left behind? To him? Then Rest must be Torment, and Immortality a Penance: But alas! we con­sider not, how a good mans sighs go away with his breath, and his tears are sealed up with his eyes; whose soul (now freed from the dregs and contagion of body) can have no trouble, without you'l call pity one; which may be rai­sed in Saints above, should they behold the mi­stakes of us Mortals below. Lies then the bur­den of this affliction upon us? So Interest pleads in our Grief, and not Love: But wherein are we properly losers, when God sends this and the like Tryals, meerly to exercise us for Glo­ry? The Storm that frighted S. Peter in the Ship, had not its blacknesse from the grossnesse of Air without, but from a dark Cloud within; because his Master was asleep there: Now his and our Master is uncapable of sleep; for when [Page 32]he arose, he threw off all the weaknesse of Hu­manity: He is now watchful and vigilant over every accident that befalls us; whence we may look upon the bitterest storm of an affliction, (since Mercy governs it) with as pleasant a regard, as we look upon Dew or seasonable showres that refresh the Earth with their fall. I need not I hope fetch Reasons from Phylosophy to cure the distemper of our passions, which Scripture can with more truth and fulnesse supply us with, out of the abundance of its store. The old Heathens derived their cure of Death both from the necessity of that blow; as likewise from the period it put to Sense: and lastly, from a wandring Immortality the Soul by it en­joyed. Necessity they thought would give Rea­son such a Law, so as to cause its submission: A destroying of Sense would remove their fears, and a wandring Immortality be a suffici­ent object of desire. The first of these is indeed so convincing, as may silence our complaints; but the two last (that annihilate one part of our being, and leave the other imperfect) are but poor reliefs, to support us either at our own or our friends departure. Christianity affords us better Medicines to heal our wound, by setting before us no Airy Phantome or Apparition of good, but a substantial happinesse; wherein [Page 33]the body shal share with the soul in a Beatifick vi­sion; and sensetaste of those divine joys, that shall fill the understanding; so that it makes a perfect object received by a compleat subject, when God shall be the reward, and the whole man enjoy him. But we are apt to make melancholly reflections upon that scene of mortality Death presents us, in a pale look, sunk eyes, breath­less body, and a dark vault to which it must be carry'd: All these are but Artificial figures of its loss to delude our Sense; no real tokens of it; and therefore a right Faith is not mov'd with that spectacle, which dwels upon another scene of lasting colours; for therein is shown the end­less spring, and Vigour of a Resurrection. This is the great stay of a Christians Hope; and the corner-stone of our building; which were it wanting, all our Preaching would be vain, and all your Mourning desperate: But being grounded in the truth of it, We hence learn to perswade, as you should learn to rejoyce with that expe­ctation. This is that state will truly instruct us in the knowledge of our Natures, whereas the Life we have here, and the Death that follows it, are but ill Schools to teach it us: Life (that swells us with an opinion of good) is but a false Dress to hide its Imperfections: Death (that breaks mans Frame, and disorders his dust) is [Page 34]a false Dress too, to hide the Glory of his rising: but a Resurrection (that instates us in a full fru­ition of Bliss, that takes away all our corrupti­on; and a proness of falling into it again) this breaks forth upon a devout Soul, in such beau­ty and lustre, that it makes all the Apprehensi­ons of good in this Life, all the Fears of Evil in Death, to vanish before it. What is there then here (in comparison of this state) can be worth a minutes desire? when the Life (we prize so much) begins in Tears, continues with Cares, and ends with Torments? What is there in Death (if we reflect on this glory) can claim a minutes discomfort? when death (we lament so much) has but a sick stomach, in swallowing its prize, and will ere long throw it up upon a Land of Immortality. Go then and bee dis­contented, that thou hast left here deposited, thy Friend, thy Husband, thy Father, thy Ma­ster: Is it not madness? like his Grief, that is troubled, he has put his Mony to the Exchan­gers, to receive his own again with Usury. For it is but a little while wee stay here; and while we stay, God tries how we use, and how we sur­render our Talents; which if we can give a good account of at the day of Death (that great day of collecting Gods rents) We shall then be ta­ken up into the Clouds, that now seem to us so [Page 35]dark; and there behold the brightness of those Saints, wee have here mournfully lamented: There wee shall joyntly with them sing Praises, making this no small part of our Song, that God would use so severe a method to bring us toge­ther. One Word in the close.

We are now leaving this Land and our Offi­ces together; Suffer me at the end of my Preach­ing to make a plain, but true profession, before a Great Judge (to whom wee must all give an account of our Actions) that I have endeavour'd (according to my poor ability) a faithful dis­charge of my Function, throughout the whole course of this Service: To God I leave the judg­ment of my heart: To you I leave the tryal of my Passions, the errours of my Nature, the weak­nesse of my performance; but if God uses to ac­cept the heart, these other Infirmities, I hope, Man will pardon.

Now to God the Father, to God the Son, and to God the Holy Ghost, bee ascribed, all Honour, Praise, Might, Majesty, and Dominion, both now and for evermore. Amen.