IMPRIMATUR,  
Tho. Tomkym R. R. in Christo Patri ac Domino Domino Gilberto Divina Providentia Archi-Episcopo Cantuariensi a Sacris Domesticis.   

A SERMON PREACHED IN MADRID, JULY 4. 1666. S. N. OCCASIONED By the Sad and much Lamented Death of his late Excellency Sir RICHARD FANSHAW, Knight and Baronet, of his Majesty's Most Honourable Privy Council, and his Ambassador in Ordinary to that COURT. Where falling Sick of a Violent Fever, June 14th— 66. He ended his Life the 26th day of that Month; in the Third Year of his Negotiation in that place, and the 59th Year of his AGE. By HENRY BAGSHAW, M. A. Student of Christ-Church Oxon, and his late Excellency's Chaplain in that EMBASSY.  
London, Printed for G. Beadle and T. Collins, and are to be sold at their Shop at the Middle-Temple-Gate in Fleetstreet, 1667.   

To the Honourable my Lady FANSHAW, the Widow of his late Excellency my Lord Ambassador FANSHAW.  
Madam,  
HOw ready I am to receive your Commands, but withal how unfortunate in obeying them, may be easily judged by the coming forth of this Treatise; where I find I have only made my weakness public, when I intended service, and being so much divided betwixt my duty to the Dead, and my obligations to the living, yet I am in neither able to pay. However I may presume to venture the World's trial in subjects of this nature, where I have ample Merit and great virtue to describe: for so men can charge me with poverty of words, but not with falsehood: and though my Labours be mean, yet I know such a Fate attends Worth, that it not only secures its own Fame, but protects others that speak of it. To tell your Ladyship whom I design by this, is to injure my Lord's Memory, and your goodness; since both of you require from me a particular acknowledgement, though both be above my testimony. I should not here be willing to waken your griefs, nor recall to your remembrance past accidents, were I not sufficiently convinced of your Faith in an affliction. This is a School, wherein you have been long with my Lord bred up; but whereas it might be imputed to the strength of your love, that you could with him govern all other misfortunes, it must be now merely ascribed to the strength of Religion, that you can without him conquer the last. A severe Blow! sensibly felt by lookers on, but much more by yourself, that placed all your glory in his life: and yet to be able to kiss the Rod, in all that tenderness of passion, which both your Sex and affection had raised, this argues a high temper of a Christian; and makes me: doubt which is greater, the loss, or your constancy in bearing it. Yet that courage you show in suffering, is not more eminent, than the Nobleness of your cares; which as they signally appeared in my Lord's life time, so afterwards in your performance of all rights to his body; when you bore along through strange Lands that Image of Sorrow, as if you would have an exercise of your love and your patience together. This was a Travel taught Friends Grief, and Enemy's Reverence; when they reflected upon the Greatness of the Person there represented, and the Piety of the Conveyer; that the Wisdom of a State should be shut up in a Hearse, and the Joys of your Ladyship there enclosed. But there are other particulars I could mention, wherein you are as nearly concerned: for whatever praise is due to a Devout Life, to an Exemplary Discipline, to a Loyal Love, or a Resolute Faith, that your Ladyship may justly challenge: of all which I could give the world pregnant proofs, but that I know, as it is the comfort of your grief to read my Lord's Character, so 'tis the affliction of your Virtue to read your own. Therefore laying aside this Theme in compliance to your will, yet in what relates to myself I shall hag leave to publish to the World the great sense I have of those many favours I have received both from my Lord, and your Ladyship: who have always lived with an equal love as to yourselves, and with as equal a concern to oblige others; amongst whom none more reckons himself a Debtor than  
Madam Your Ladyship's most Obliged, Faithful Servant, Henry Bagshaw.   

A Funeral SERMON Preached in MADRID, July 4. 1666. At the Interment of Sir Richard Fanshawe, his Majesty's Ambassador there.  HEB. 12.11. 
Now no Chastening for the present seemeth to be joyous, but grievous; nevertheless, afterwards it yieldeth the peaceable fruit of righteousness to them which are exercised thereby.  
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 Followers: no more than Fire and Sword sent by an Enemy can people Towns, which are properly designed to destroy the Inhabitants. But if you look up to the Sovereign Master of that Discipline, and the Glorious Blessing annexed to that way of planting, all the seeming horrors in Religion are removed: The Whip Christ now uses, drives Man into the Temple, that would not enter it before; the Death he denounces, prepares man's 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 opened 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 privilege 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 not chastening for the present seemeth to be joyous, but grievous; nevertheless, afterwards it yieldeth 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 man's 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 exercised; but it signifies such that are approved and tried 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 patiented 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 man's 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 stroke; without taking farther information from Reason, whose Verdict were it heard, both those strokes would be counted indifferent to the soul. 'Twas this life of Sense Job led, 
Job Cap. 3.  when he complained of his wounds; this life of Sense Haman led, 
Esther 5.9.  when he rejoiced 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 Abraham's bosom: haman's height mournful, as such Prospects are, where only Execution is seen. But Sense bearing sway in the best of God's 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 weakened 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 fill and direct all his Faculties, yet yields to be governed by low outward principles: and (such is his corruption) he takes up Maxims concerning 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 Rays, but in a full Sun: then Trouble (which was so harsh Physic 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 inferior good, and therefore must necessarily loathe an affliction as the disturber of it.  
In this juncture 'tis Satan's custom 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 Soul, nor exposes it more to a surprise, than this violent passion of Sorrow: Lust (though powerful) yet leaves Reason still such a Command, so as to check and control it: Fear (though weak) yet leaves us so much spirit as to make us avoid danger; Despair (though ghastly) yet gives boldness to encounter it; but Grief devours the understanding, closes up the heart, and so disspirits the whole man, that he prostrates himself to his calamity. 'Twas the height of this passion, so dulled Christ's 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 days) worked 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 Christ's Presence with all his Miracles forgotten; as if the Arm of his Omnipotence could not reach the dead, and Corruption were an Inheritance so Entailed, 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, than her Faith with him revives: Which Figure of a future Resurrection proving actually her cure, we ought all to contemplate, and apply to ourselves, that we may be Masters of the like trouble.  
2. Because of the Cloud they seemingly cast upon Providence; and this is a violence offered to Religion. The evil of sin (which man brought into the world by the abuse of his ) 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 misemploying his faculties, which he had freedom to govern: As to the second (since God is the cause of it) the merit of man's actions is enquired into, that thence a Reason might be alleged, 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 Atheism has used to fix its seat in the world; and the Rod they were smitten with, has proved a Weapon in its hand to wound the Divinity of the Corrector. And indeed the 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 distinguished by a Reward; and consequently Justice itself 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 joined with their noise to sweeten the Motion, why then should Vice get soon the Top, and Piety lie 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 finished? Can God's care be seen in the advancement of sinners, or his goodness 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 Darkness overcome Light, and Gild triumph in the ruins 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 it, to make his Votaries more sure; for he builds them a Fabric of visible good, plants the temptations of his Kingdom to the eye, 
Mat. 4.8.  that Christianity only sets before the Faith of its Followers. And as the present crosses of God's 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 Sovereign in correcting me? If it be Sovereignty 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 lose 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 heinous Malefactor never knows? Thus the good man disputes upon the present touch of the Rod, and almost argues himself into Infidelity; stumbling foully over those stones the world throws at him, and making them at first causes of his fall, which he turns afterwards to be Instruments of his Martyrdom. 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 settled by deliberate Acts, it stops all farther complaint, and puts an end to the Objection.  
3. Because of the remoteness 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 fixed limits of their course, and see the Garland they run for; by knowing their course they are quickened in their flight; by seeing their Crown, they breathe nothing but Victory. But we (that have rough ways 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 God's 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 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 Jews, 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 fullness of Evidence, to confirm and settle us in that Article: however the unhappiness of that life is still unknown; and though in general we may be better grounded to believe, yet the Nature of those joys we as little discern. But suppose we had eyes so piercing as to see our Bliss, 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 near 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 weakness; whence an extraordinary Vision was added to them for his assurance. This privilege Saints cannot now expect, to whom is 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 recompense our stay in the Wilderness; but lie 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 Bliss 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 boiled off, that so he may freely contemplate the reason of his hope; his old love to his Master breaks out, and in confidence of a future possession he can trample on all those Thorns that before hindered 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 forgetfulness of Divine Glory.  
By Sense (hitherto spoken of, as destructive to our Faith) I chief mean Sense, that is tonder, and unacquainted with Trials; 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 Essays of his Folly in all that roughness 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 tranquillity of temper: Therefore you read of the Saints rejoicing in Persecution; the bitterness 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 softness is worn off, whereby it can receive rougher impressions. So then Sense of itself is always quick to mind us of pain; but the good Angel (that walks in the Furnace) keeps Christians from scorching. 
5  Hence it is that the grievance of suffering is not felt; but should we once rely upon Natural strength, or Philosophical Principles, the flame would quickly devour 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 wrestle 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 falseness of their own hearts, and the terror of his Arm. David had long thrived in troubles, and sharpened his Sword at the Forge of his Enemies, when he cut his way courageously 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 lose the memory of his own weakness) God sends him a Joabs' Arrow, 
2 Sam. 18.14  which pierces his heart with the same point, wherewith Absalon was slain. Here he weakly complains under God's hand; 
33.  and the death of one Son (though a perverse and rebellious Child) blots out of his mind all the Ideas of former Conquests. If such an accident were for the present so powerful over a David's Spirit; what trouble would this Spectacle have caused in him, had he beheld Wisdoms Tragedy, and Virtues sudden fall? A loss 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 denied, for though it be a passion first caused by sin, yet it is now purged by Christ's weeping, and made a Handmaid to Charity; but if we would preserve it pure, as he left it, than 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 loss 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 Nobleness of his Birth was a good he little valued; nay, he strove to hid it with Dignity acquired; 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 doted 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 considered 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 Kingdoms he lived in: the knowledge he had of the world's frauds, never biased 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 learned from bad Customs a stricter practice of it; such a Lover of Truth, that he (who was Master of Foreign 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 traveled 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 itself not to be prized; for it is an effect of Time, Folly as well as Wisdom may partake of; but in him Age created Respect, because it showed a Head that Crowned 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 Public 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 calms, wherein the courage and fidelity of the Subject cannot move; but Heaven had ordered a Trial of his Loyalty in such an Age, wherein Loyalty seemed a Crime; when Rebellion looked gay with success, and Sacrilege had Providences to gild it; yet ran he then constantly the hazards of his Prince, and Triumphed in an afflicted cause; as seeing Heaven's Justice through the blackness of its course, Earth's 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, joined with a love to the Owner, made him digest all the misfortune. This is a Quality, for which many then Listed in as Subjects were not known, that generally framed their Maxims, as Seamen do their course, according to the vantage of Wind, and so ordered their Sails: But to oppose the wildness 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 blasphemed? '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 Practices were far from the temper of this Person, who had a Breast large and open, made indeed to hid his Master's 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 could justly envy him in his Prince's height, he should partake of that Influence.  
2. As a Public Minister. Which Office he began betimes, and risen by steps to the highest Honours of Employment; yet he never altered his course in his manage of Affairs: Justice and Integrity were Notions fixed and rooted in his Soul; no Bribe could enter that Room; for it was before richlier filled, and Honesty kept the Key; so that with the same truth he tied himself to the business of his Prince, as he did to his Fortune. What Trust he had in the World three Courts can witness; how well he managed 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 exactness of his performance, for that was an ordinary effect of his Wisdom; but give me leave to declare to you the clearness of his designs in all his Undertake, who never studied Self to enrich, but only Self to Command: His whole Treaty of Commerce had nothing of Private Traffic; for his Soul was above Wealth, and he Nobly showed it, when he threw it away to preserve Kingdoms. To the Peace of Crowns he made his flight in this Embassy, and not to Merchandise, 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 magnify his Master at home, when the World should see (by that Mediation betwixt States) the goodness of our King, as in War they had felt the greatness 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 settling 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 Kingdoms (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 Peacemaker, 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 (says he) is love, joy, peace, long-suffering, gentleness, goodness, meekness, faith, temperance; against such there is no Law: And it were easy for me to make out, how in all these he excelled. Love ruled in him as the moving Principle, and joy as the attendant of his good actions; Peace was his end; Long-suffering, gentleness, goodness, meekness, were his Constitution; Temperance his Habit; and Faith in his God a Grace that Sanctified all. In his last sickness (that came upon him with a severe Face, like Death's Herald, 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 Physicians, as Executioners, without him, Executioners I mean in their Tortures, though not in design: And when the Fatality of his Fever was told him, with what composedness 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 near his last (for I was an Eyewitness 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 calmness of Devotion, that you would think he was never versed in business of State, but only practised how to Die.  
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 seriousness, 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 Dress of a Counterfeit Fame.  
One thing I have omitted in this poor Description; which is the considering him in his Domestic Government; in the constant chasteness 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 goodness of a Father's care, in the sweetness of a Master's 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 Patiented Sufferer, is a high reward of Eternal Peace, and Repose.  
Hitherto we have looked upon the Rod in the Serpent's shape; 
Exod. 7.10.  namely, in its Plague, and in its Sting: Let us now consider it in its own; as bearing blossoms 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 Trials; 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 lie 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 Martyrdom, 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 showed their apprehensions of Temporal Misery, 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 Terror 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 Yoke, its Law a Bloody Edict; and God the giver of it, a severer and less liberal Master to his People, than Joshuah was to the Gibeonites; nay, than 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 Saws and Axes, (as ready to be slain) without hopes of Reprieve: Satan's 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, he'll 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 we'll allow God the equity, and wisdom of a Lawgiver, 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 Righteousness?  
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 Wind is to breathe War, of Tempests to bring Ruin? As little fruit can be looked for from one of God's severe Dispensations, which of itself 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 Lion (that was hungry and devouring, and naturally made no distinction in its prey) yet had its mouth shut up at daniel's descending, but let lose all its wildness upon his Adversaries; whereby was manifested, the fury of that Beast was not lost, but only in the exercise overpowered. All Chastening, without relation to those stripes Christ suffered, is but a sad Argument of God's anger that consumes, and man's 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 ruin 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 Thiefs.  
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 Erterprises, is pleased to tie promises to the example; and like the Captain of our Salvation 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 Emperors 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 Cross, 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 bloody a Sweat to procure) that he would thereby altogether dry our faces, and save us the least expense of Sweat to apply it? Would he buy Heaven to bestow it upon man, without our owning the Purchase? What is this, but to make Glory vile, and the blood 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; to show the Victory was finished, but not the imitation; and so requiring man's 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 Trials 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 Chastening, as Whip, Sackcloth, Watch, and the like; are slight Essays of Devotions, no real proofs; for where our fears are not assaulted, and the strive against sin are secure, there is rather the show of a fight, than 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 myself on this point; but beg leave to conclude with a word of Application to ourselves.  
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 Kingdoms, as the fall of a Head, wherein their Interest was contained. Yet such persons Deaths (like their lives) are of public use, and Trials 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 Sovereign Wisdom 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 fruitless 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 Physic 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 read of, 
Saavedra Hisp. De Gothis.  that shot their Arrows at Heaven when it Thundered; but those Arrows, instead of appeasing the noise, turned Instruments of Heaven's 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 man's 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'll 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 Trials, merely to exercise us for Glory? The Storm that frighted S. Peter in the Ship, had not its blackness from the grossness 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 he arose, he threw off all the weakness 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 showers that refresh the Earth with their fall. I need not I hope fetch Reasons from Philosophy to cure the distemper of our passions, which Scripture can with more truth and fullness 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 wand'ring 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 wand'ring 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 friend's departure. Christianity affords us better Medicines to heal our wound, by setting before us no Airy Phantom or Apparition of good, but a substantial happiness; wherein the body shall share with the soul in a Beatific vision; and sensetaste of those divine joys, that shall fill the understanding; so that it makes a perfect object received by a complete subject, when God shall be the reward, and the whole man enjoy him. But we are apt to make melancholy 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 carried: 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 moved with that spectacle, which dwells 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 cornerstone 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 persuade, as you should learn to rejoice 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 hid its Imperfections: Death (that breaks man's Frame, and disorders his dust) is a false Dress too, to hid 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 minute's desire? when the Life (we prise so much) gins in Tears, continues with Cares, and ends with Torments? What is there in Death (if we reflect on this glory) can claim a minute's 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 be 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 Money to the Exchangers, to receive his own again with Usury. For it is but a little while we 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 dark; and there behold the brightness of those Saints, we have here mournfully lamented: There we shall jointly 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 we must all give an account of our Actions) that I have endeavoured (according to my poor ability) a faithful discharge of my Function, throughout the whole course of this Service: To God I leave the judgement of my heart: To you I leave the trial of my Passions, the errors of my Nature, the weakness 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, be ascribed, all Honour, Praise, Might, Majesty, and Dominion, both now and for evermore. Amen.  
FINIS.