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A

SERMON

Preached before the

KING

A T

WHITE-HALL,

January xxx. i6'j\. By HENRT BAGSHAW, D. D.

Reftor of St. fBotolphs !Bi/hopfgate , and Chaplain to the Lord High-Treasurer of England.

LONDON,

Printed by ivllliam Godbidy and are to be fold by Mofes Pitt,

at the Angel againft the little North-door >

of St. Fad's Church. 1676.

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n.;i(ro the Right Honoifrable

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H 0 M A'lS

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Lord'HiGH-TREASURER of EnGLAND,

^wdl One of the LO^S of His MAJESTIES '^ Most Honourable PRIVY COUNCIJL

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IHaye adventured upon the Publication of thk Difcourfe to the World ^ as a poor Tejlimony of my Obedience to Your Lord/hips Tleafure. Up- rightnej? k 7ny Suhjcck '^ and the Great Example ef iVif^PRiNCE , toTi^hofeMemotyyou pay homage. ^ligion fhines in fuch Infiances , and borrows new MsLjc&^f from the Tattem-^^ nay Martyrdomitfelf looks Royal, and the Blood (tJm p?ed) paints its Glory,

A 2 Jt

EPISTLE DEDICATORY.

It is one Mijlake in the World , to cry down Tttles as meer.NameSj '^hcn m thg^froM^e Kohle EffeBs ^ and-^€ fuch 4 fliadow ^« Virtue , that they frateilit by fcfllowing/ If ijmdhej? ghes Honour a' red grace, Honour pays it back m opinion ; therefore the ufefuhiefs' that Win it , rtnkrs! it a fit ObjeB of our regard : However alone it cannot profit the Terfons,^ "Without Goodnefs hejoyned. \

ton (My Lord) haye a great Jhare in Temporal Dignity : lour try'd worth has recommended You to Your ^rince^ and thejledfafilntcgnty of Your AEiings : The firjl proyokes Envy , and the fecond Love to ac- knowledge it. Your FaJineJ? to the Church is as tifell known y and the employment of Your ^ower to oblige. May God continue You an Inflrument in His Service , ejiab^fh You t^ith His Grace , and preferye in You a Goodnefs as "i^eU as Greatnefs of Name • >fcicfc is the earneji Trayer of,

• - Servant and Chaplain,

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SERMON

Preached before the

KING,

Psalm xxxvi;. 37.

Af^r^ fi^^ perfeE^ man , ^wJ ^^i&(?/i the upright , jf&r f ^^ end of that man is peace.

IT has been a perplexing Queftion in all Ages, and by all lores of Religions entertain'd ^ why Good and Evil fliould be blended and mixt J and without any (how of choice diipenled amongft Men in the lecret courfe of God's Pro- vidence ? This indifferency of adling in humane Affairs 5 has made Heathens to conclude, that

B an

:h S^etmon p^eacDeD

an uncertain Chance governs the World ^ nay, it has further prevailed upon true Worfhippers to lulpend the exercile of their Faith, though not utterly to deftroy the root of it. And fiich a kind of doubting the Church was fubjedt to in DaVtd's time ; whence this Tfalm was written for their cure , who through weaknefs of flefh took fenfe for their guide , and the outward furface of things for their argument to build on. By the one they fell under 2. [Ijortnef^ of fight -^ by the other they had emftlnef? tor their object. Therefore he lets them in a lure way of confidcring Events ^ and that is to mark and examin them with their underftandings j to take their flight beyond prc- fent appearances to the ends and periods of things 5 where the fubftance of Beings is dilcern d, bccaufc the truth of their ftate is laid open. Otherwife we fhould be all apt to miftake , and ready ta pronounce a falie judgment.

So a little before my Text , he acquaints us what imagination he had when he firft faw the wicked man, whom he prefently compares to the^ree/2 hay tree -^ as looking frefh and gay in the ornament of power , though blood likely wis the mo'ifture that fed it. His lai^els and his crimes they flouridied together , and an impioos hand became the planter of his glory j Co that the Prophet thought at the firft glimpfc the profperity

of

btfait tDe Strns^

of his condition to be moft defirablc : But lo ! the exit of all ; He ^Jfed by, and Tb^ not ,. yea /verfc $6, fought him , (fays the Pfalmift) hut he could not he found : As if all that greatnefs he beheld , were rather fome image in fleep (where fancy {pons with its own creation) than a real obje<ft without, prefented to the beholder.

Who is it now he oppofcs to that wicked man, or propounds to us devoutly to regard? It is the per feci and upright Worfhipper ; and the end he afligns him is peace , or a glorious reward , notwithftanding thofe ieeming blafls in his life- time , and the apparent ruins of his ftate , when (like a Cedar cut down) he leaves upon the earth the (ad reverence of his fall.

Mark the perfeB man , and hehold the upright ; for the end of that man is peace.

I know the Septuagint read the(e words in the abftrad:, which is followed too by fome other Tranflations ; but the Hebrew-Text ^ and the fcope of the Pfalmift (not to (peak of our own Bibles) will juftific the fcnfe I have mentioned. And Co I intend to handle them , where we may conjGder three things : .^n -^ ->- • I

Firft , A Duty cnjoyn'd ; Mark and behold ; that is, as from a "^atch-tower look far off and obfervc.

Secondly, The Sub jc^ wherein it is employed :

B z The

7L &ttmm p;eacl)eD

The perfect and upright man 5 which in- cludes alfo the oppofite party , the evil doer. Thirdly , The Fruit or Effea of this Obfer- vation : Which is to difcern a diftindlnefs of end 5 namely , the upright man's peace or reward • which ncceUarily (iippofes the others punifhment. I (hall caft the two firft into one propofition , which is this :

That we ought to be heedful Obfervers of God's Providential Rule in the World , and par- ticularly of his Difpenfation to his People. As for heeding his Rule in the general , I. TheUfefulnefsof theWork^ . . 2. The. Excellency of our JFaculties calls for it. .yi^M^Vi :

: I, The Ufefolnefs of the Work 5 fince by an exaiStnefs of fearch we difcover not only z Hand of Power, but an Eye of Wifdom, in turning the Wheel- where all thecourfesof it are fervice- able to God's Glory , and the intricacy of its motions brings about the accomplifliment of his Defigns. The refult of this Difcovery is increafe of Faith, fettlementof Mind, and a clofe depen- dency upon the Supreme^ Do but regard the Throne above , you will regard too the Chain that isiyed to it • how, imniaveabJy God holdii there

* the

before tl)e Bing*

the Links of Caujes , not to be broken off, nor alter'd, but by His Ipecial appointment. Did we thus mind the order of the whole Frame, the connexion of Events , and God's care to up- hold what he has purpofed , a Spirit of Acheilm would quickly vanilli • and the Light of that Theater we walk in , would at once convince and reform us.

2. The Excellency of our Faculties calls for fiich a beholding. For God has planted in us contemplative powers as well as aBive ; nay , the pure and.fpiritual exercite of die Soul lyes in the former. It is the iubliming of our Underftan- dings , the exalting of our Reafon , the great prerogative of our Beings , to view God and his Works : He is continually viewing them and Himielfj andwefliow the noblenels of our dc- fcent from Him, when thus employed in ouy jpeadation.

If you regard the adions of Senie, here Brutes do lurpais us j and the pleafiires they enjoy , are more accurate , becaufe they have no higher per- feAion to leek after : But the height of Man s Faculty , that leads him to the beft Objects , it breaks the force of a fenfual delight , fince he has an intellectual Vifion to purfue. Now a chief part of this Vifion is God in his Providence 5 where the Mmd is taken up with the fight of

Order

:S Sermon p;tac|)tD

Order and Beauty in the Creation ; of Omni- potence and Knowledge in the Rule j of Labour and Confpiracy in Beings to thofe Ends appointed them J and having thele things for its Idea's , it grows enlarged and beautified by what it receives. Whether then we attend to the advantage of the Employment , or the dignity of our own Na- tures , we may eafily conclude , that a conjUermg Jpirit is required of us ; which if laid afide through any carnal temptation , Man thereby as well as his Intereft is forlaken.

Thus much briefly for marking TroVidence in the general — But that which more particularly binds us to oblerve^ is God*s Dtjpenfation to his Teople. For God walks in his Church , as in a Garden of Pleafure • He delights in thofe Tlants He lets, prunes and drefles them , andlliowsby the Angularity of His care , that. they are the Fa- vourites of his Government. The World is but ^ajle ground , and altogether fubjedt to a common influence ; the Sun enlightens , the Wind blows , the Rain waters , but the true Husbandry is referVd for the Paradife he has chofen. Here He has fix'd his Dwelling-place , and here He exhibits his loving-kindnels ; all the method of his Difci- pline tending to the improvement of the Soil Yet lefl: we fhould take wrong mealures in our notice, as it relates to the governing of his

Chil-

before t^t luns^

Children , theft Rules muft be followed to di- rcA us.

I . That God , who prefcribes to Himielf one method for eternally laving , prefcribes none for temporally ruling thofe He faves. In the one, He a<5ls like a. Jud^e ^ where a certain orJer is let up ; in the other , like a Soyerat^n , where aper- fed: freedom is eftablifhed : So that the variety of models and forms , which are feen in the conduct of his People to happinels, ought not to infer any neglect , but the uncontrollable liberty of his Power.

2. That outward Bleffings arc not gifts of choice , nor the proper donatives of His hand. They may adorn indeed the uprightnefs of a cauft, but not difimgutfh it ; which has liirer characters to be known by , and a right founded upon better Titles, than an Idolater or anlllurper can plead. We all find that even the word of Men can urge a (uccels, and the honour of that portion they enjoy, as a moft plaufible defence of their ad:ings • there- fore if marks of Grace were not otherwift placed , God's love to his People would be loft , nay the Juftice of his Government deftroyed. Thirdly, we muft obftrve ,

:5. That the End of his Government being Jpiritml , he carries it on fbmetimes by inVtJibk ways, and leads his Servants thorough a dark

path,

8 a: gpcrmoiT p?eacl)e&

path , though at other times .he draws out his Lights , I mean the miracles of his Protection , to confirm his Church in a Belief of his Promifes. So then , his Methods being various, his outward BlelTings undiftinguifliing , and his End (piritual in his Rule , our contemplation of a Saint ought to be pure and refin'd ; abftradted from thofe accidents he meets with in the World j and how feverc foever his changes be , yet our judgment upon them ftiould be unchangeable , fixt (like God's purpofe) on his reward. The perception of things in Religion is at a diflance ^ whereas Senfe requires a mernej? of the Object. To take a ptofpe6t of Nature, is to approach near to particulars • but to take a profped: of God's Go- vernment, is to fland a far otf and behold. There- fore no conclufion ought we to form , but by comprehending the Stage of the whole Life j we muft not judge upon a prefent view of perfe- cution , flight, routing of Armies , and an ecliple of Glory (which the bell of Princes has been fubjed: to) but carry our Eye forward to the lafl enduring of the temptation , when he receives a crown of life.

What we are to mark in our Lord Chrift , the fame flhould be obferved in his Followers j firft the Sufferings of the Crofs, and then the Triumphs of the Throne : To ftop in the way , and divide

our

before tDe Bins.

our profpect , is to render it deformed ; it is to fill it with fhadows , and not with light ; to view a hand in the cloud,gathering togethery?orwf and no hkfs'mgs. Whoever would think to know the beau- tiful proportions of any Being , mull: confider it at the full , and not in the feparated and divided parts of it ; fo the work of Providence in gover- ning a Saint , ought entirely and perfe^^ly to be looked upon. For we do but llhel it by taking it in pieces , but we learn to adore it in the whole.

Pythagoras makes his Wifeman to be Btoiyovoi o'vT6iV m] >«'0fjki6>v J a spectator of Beings and Events j and to enter into the World , as into an Olympick Game , there to regard all paffagcs 5 but this neccflarily does infer a fiifpcnce of judgment ^tiU the prize be obtained ; which fhould he let loofe to all the accidents of the Combat, in ftead of wif- dom he would a6t folly ^ fince it is the Eye of a Fool that is always ranging to an uncertainty. Who is there can poffibly determin the conditions of Men from an immediate beholding of their courfe here ? Does not God often fhuffle humane Affairs, turn and caft them, and make his outward Admi- niftration in States a kind of mockery of Man's Knowledge , where the difference of perfons is loft for fome time , and confcquently the ability ^ of dilcerning ? If any difference be found, it is

C that

lo :a j&etmott p?eatDeD

that which offends ; and that is , when the per- fect and upright Man falls , and ( what adds weight to his overthrow) perhaps caufed by the hand of fome profperous triumphing Malefad:or ; which feems at the firft fight , as ill an Objed: of contemplation , as the Pi6ture of a Temple burnt and dellroyed, with the Breaker up of that Temple paffed by. Yet however it becomes a Chriftian to mark , and to keep his Eye fixt in the midft of turnings ^ the patience of Faith is expeded from him in his {landing , that fo the

evidence of Faith may fuccced Which brings

me to the Third Particular in my Text , V/^.

The Fruit or Effect of this Obfervation. And that is to diftem a diftin6tnefs of End betwixt the dghteous and the wicked. For the end of the righteous is peace , or a glorious reward • which unavoidably fuppofes the others punifhment* And here two Queries naturally ariie :

1. Why God fhould defer to the laft His diftinguifliing care of his People, and not ap- point them bis Bleflings in a hngk courfe of his providence?

2,. In what refpcd:s a diftin^nefs of End be- comes vifible to an Obferver ?

In anfwer to the Firft , concerning God's delays of diftinguifliing his People , fome alledge the abfolutenefs of his Dominion, as a moft fatisfying

ground

ground for fuch a difpofal. But here the doubt ftill returns : For Dominion may be a Rule to fubjeB ouv Wills, but not to y^fr/e our llnderftan- dings. The Mind of Man is too free to be bound up with that Notion , and ftill leeks to enquire farther. What then will fully fatisfie it in its (earch ? It muft be convinced of the Jufticeand Wifdom of his Proceedings ; for theie are two Attributes that ftrike our ^afon with the excel- lency of their luftre , and can filence the cavils of a Difputer. If then his Juftice and Wiltiom may be made out for appointing iiich a way , no room is left for any fcruple to get in.

Now Juftice reJpeBs m in its exercife , whereas Tower is but a Mmifter to him that ules it. And how Juftice refpe^ts us will appear , in that our corrupt Natures require the method of anAffli- i5tion , and the Principle of Grace (there infus'd) needs fliarp proofs to corroborate it in its ad:s, and to teftifie its foundnefs to the World.

He that will but confider the corruption of our Natures , how deeply printed their ftains are , and by what a finfulnefs of practice farther con- firmed 5 muft needs conclude , that thole Evils we fuffer are truly penal • and conlequently our meriting of the Icourge , acquits our Judge from the tyranny of inflicting it. The Rod that hum- bles our c^.vn^\ ftrenph , it loads too our conjciences

Q z with

12

Z &ttmon pjeacDeD

with its burden ; and tells us when we are bruifed, that we have ^uilt likewife, to compleat the mifery of our torment. God , >/?o is righteous in allhist^ays^ and holy m all hfs ^orks, brings no pain, upon any of us , but what our own fins duly deferve. : The Jiorm comes from ahoye ^ but it is fome vapour below , that has bred it. Earth and Man s heart are alike fatal in their productions 5 they nourifli in thcmtht feeds of atempeft, and lending them up towards Heayen , darken that Region where they come , and turn its influence. to opprefs us. Upon this account , none of us can repine or tax God's dealings , that will but feverely examin himlelf, and read the finfulnefs of his own adings ^ whence he may foon pick a Comment , out of the blacknefs of that Evi- dence, to expound and interpret the fad accidents of his life , as a convincing Argument of God s

Juftice.

Again , the Principle of Grace (infus'd into our Natures) does juftly exadl the difcipline of fuffering ^ that fo it may grow up and fprcad in our Souls, under the benefit of that try al • and (how the Divinenefs of its original , by all the hardJJnpoi perfeverance, Faith, Hope, and Char rity , abide weak in their infancy , when untryed ; and (which is another reproach to that ftate) the truth too of their birth is fijfpefted.. Nothing

gives

befo?e tDe Btns*

gives the (piritual Man luch life and vigour as a temptation : Not that of it felf it can caule either , but occajtonally it conduces to his improvement ^ for affording him the matter of a reliftance , his Graces are thereby quickened and rais^'d; and when the temptation is beaten off, their true birth from Heaven is dilcover'd by the noblenefs of their Conqueft. So then , thofe temporal evils God (ends , are to be reckoned no otherwife, than 2ijufl diet He prelcribes • their ends and u(es are proper to the Patient j w^hereby the equity of the Sender is always preferv'd , though the Infiru- ment many times that conveys them , contracts ^uilt in the Service. "Where now is the wrons offered a Saint , if vaft rewards be defign'd , and crofles only decreed to fit and prepare him ? He that can complain here of Injuftice , may as well complain of hard (eafons that ripen fruits , or the laying of Ifaac under the knife , which (ecurd the Inheritance to the Child.

As God's Juftice is thus cleer'd ; fo his Wifdom is no lefs evident , in the appointment of thofe troubles in life before mentioned.

For it is an a6l of Wifdom to fute wages with works ; and fo Heaven being the higheft pay , He wilely exacts from us the higheft perforr mance. But this in fujfering confifts - which as it is the beft proof of our love to God , fo the

moft

14 Z S>zm\on p?£art)eD

moft eminent mark of our courage • by how jnnch the greater difficulty we undergo of re- prefling our fears , and keeping our felves firm and immoveable in a good purpofe. Upon this fcore of difficulty it is , that pajsiye Valour is de- fervedly preferred before aEliye ^ as giving us lar- ger proofs oi a generous refolution in the En- counter. For to him that fuffcrs , evil is prcfe?it , and thereby flharper upon his mind; nay it is farther edg'd in its fliarpnefs, by feeming to come from the ftronger party ; which makes the force of it m.ore terrible • lall: ot all, length of time is required for the exercile , wherein Nature is apt to flag and diffolve 5 To that here three dilcou- ragements lye in his way , which yet he coura- gioufly bleaks thorough : And they are , Jenje of eVil; ^pimon of his emmy ^ and a '^eanjome trouble of the time* But none of thefe are found in him that Wukly attempts danger ; who regards evil as future , and fo removes the fmart of its ftin^ • who with the mind 01 a, fuperiour itts on it, and fo learns before hand to contemn it ^ laftly , who needs but a Judden heat to evidence his courage ^ and fo keeps frefli his fpirits in the employ. Here then lyes the advantage of a Martyrs fuflering , that he has everything to daunt him in his cauic; whereas the Heroes of this World find eafinefs in their hazards , which leffens the glory of their

triumph.

before tlje Biiig* 15

triumph. Hence God wifely puts us to that noble tryal of bearing the Crofs , and fo follow- ing our Lord ; which being the utmoft pitch of our refolution for his Service , Happinels is duly rated by that price He demands.

But there remains a fecond Query to be dif- cufled, Vi<. in what refpeds a diftinclneis of End becomes vifible to an Oblerver.

For, I. Peace in this place cannot be limitted to a temporal deliverance, though Man feems properly the judge of it ; and Scripture too af- fords fome pregnant inilances of thole happy periods of an Afflidion : So Noah was freed from the toffings of the floods and {Vike his Jrk) refted in peace : So Jofefh was taken from the pit and the dungeon , to end his days near the Majefty of a Throne 5 and David (the Author of this Plalm) could experimentally confirm the Mer- cies of a change : Others too I might reckon up, that had a (enfible tafte of God's Promifes before they were fiimmoned to their graves. How- ever , fhould we admit it in a lenfe lo reftrained, we muft exclude out of our profped: whole Ar- rjiies of Saints , that neither knew, nor -^ould accept deliver a7ice , that they mt^ht obtain a better refurreBton, . And where is the remarkable end of thele , or what pompous finifhing of their lives, without you'll fay Su^ords and Axes made it up , and the

Herokk

1 6 :% ^txmon pjcaci^cD

Heroick Courage of the Expe6ters ? Either then we muft take it in a wider Notion , or poorly limit it to a few j where right is not fo much done them in a record of God's Bleflings , as injury to others by our Jilence. And as a bare temporal deliverance is not here meant , fo neither, in the fecond place ,

2. Can wereftrain it to Immortality of Blils ^ for though that contain in it all thcfuhjiance of peace , yet being an inVifthk reward ^ it is above the confideration of our outward man ; therefore we muft take it in the wideft extent , where both the Eye of Faith and the Eye of Senfe may joyn in the teftimony.

As for the Eye of Faith , it is moft open and cleer when the End of the Righteous is come. His Death gives it a quiet view , and the darknej^ of the Scene is removed by the light of Eternity breaking in. While hefleeps, it awakes , and de- lightfully expatiates over his Joys ^ for it is now like a Mariner fet on fliore , and ftands fafe upon fixt ground , whereas Shipwracks at Sea did be- fore difturb the apprehcnfion 5 fo that it can with a compofednefs of thought contemplate his !S/i/?, anfwerable to the foftneis of his repofe. What- ever diftradions it might meet with in his life , they are all buried with the Sufferer j the doubts and fcruples are taken away • and no more is

God's

God's care of him called in cjueftion , fincc it fees him as ic were put in pofleflion of a glorious In- heritance. Thus a Saints deceafe procures a double liberty J firftto himlelf , from the fetters of a calamity • next to the Faith of a Beholder , from the prejudices of the World.

But is the Eye of Senje alike capable of (atif- fadion ? And can we be entertained in our out- ward man with a true pleafure of beholding him ? We all readily grant it upon the fight of a recom- pence, and a fuccefsful dole of the righteous Man's days. None ftumbles at Providence ia that SuH-jhine • nay his hsirc fetting m light has that ftrength of luftre , as to refled it back upon his pad troubles. But how can the Spectator be iecured from falling , while he is viewing the Ad: of (bme black Tragedy j when the vail of go- vernment is drawn over a Saint , and he (eems to be given up from above to the lull of his Ene- mies ! To (land in that cafe feems very hard , by realbn of the fadnefs of the fpedacle. And yec even here , if we would take but direction , we may ftill fafely look on 5 becaufe there is proper matter for Senfe to regard , and from thence to form the Notion of Peace.

And this is grounded upon a threefold rc- marque :

I . Of the Caufe.

D 2. Of

i8 7i Sermon p?eact)eD

2. Of the Manner. :5. Of the Confeqnences of his End. Firft, the Caufe has a hrightnef^ in it to ftrike our Senfes , when we fee Truth and Juftice, Religion and Piety , fingly maintained • and the Seal of Martyrdom cheerfully embraced in the midft of terrours from an armed multitude , where Tower and ViBory might be Pleaders of ^tght , but 'Blood and Sacriledge the Overthrowers. And fo the primi- tive Confejfors powerfully convinced the Heathen World , by a fingle maiatenance of their Caule. Alone they triumphed in what they profeffed , becaufe alone they ftood up Champions to de- fend • whence thofe that faw them , fell from viewing to wonder , from wonder to love • and love eafily ended in their Converfion. Neither is this inftance reftrained to thofe cimes , but every Age can produce one- and let God's Call but warrant the like appearance , the goodnefs of a Chriftianprofefsion^ as it will arm a Saint to acknow- ledge it , fo it will juftifie him to any enemy, by theconftancy of his defending. .: NexE i, the manner is vifible , when we (ee in the Witnejjer meeknej^ and charity , faith and de'Votton match'd and joyn d • which fpeak of themfelves a tranquillity of mind , a compafsion for Sinners , a confcienceoi Glory, andlaftly a ^m^/? for Heaven. A ftout defence is nothing , without Grace to

accom-

accompany it 5 for both Hiftory and Experience can furnifli us with Examples of the vanity of that ftgn ; but where Grace does attend , it then be- comes proclaimer of a good confcjsion ; it eredts a Scajfoid for fame and martyrdom together. And fo the Saints of old , by the manner of their depar- ture proved the glorioufnefs of their End. A heavenly flame appeared in their a6ls, which di- rected the Spectator to look upward when they dyed. And this kind of Religious Spirit all true Martyrs are endued with - therefore to behold them in their laft part , with what piety they manage it , according to the rules of their Bleffed Saviour , is to be alike convinced of the truth of their ftate, and what a Kingdom above is prepared to receive them.

Laftly , the confecjuence will declare it , when we (ee the upright Mans ISlame and his Tojierity . flourifh ; and the concern of Juflice in his revenge , firft by a general confujion of things , afterwards by a fignal pnnijhnent of his Terjecutors ; Pillars and Monuments being every where built upon the Ruins of his Adverfaries , to direcft us in our Gaze , and confirm us in this Truth , That Inno- cence alone has the Authority of Execution , when the Majejly of its Defender is gone. If now other Ages we cannot recur to for one perfect Inftance in every particular , our own can richly afford it

D 2 US;

20 :^ S)etmon p;ea(f)eD

us J for we find the confequences cleerly exemplified in our late Tnnce , as well as the caufe and manner of his End ^ fo that the Demonftration here is compleat , and the very Eye of Senle can bring in its tcftimony , that the end of the righteous is peace,

I would not be thought to anticipate the Fafl: , which by a particular accident is removed ^ but I am (ure the Day of the Fa6t , and your own Me- mories, no accident can change. This is that Fatal Time , wherein a Glorious Martyr prepared for Sacrifice , with all thofc Ornaments of Virtue that either a Soyeraign or a Chrtfi'ian could put on 5 and a bloody Enemy feemed over him to prevail, with all thole Crimes that ^hellion ov Hypocrijte can contain: Therefore by mentioning the time now , I do but pay it its due debt , and prepare your humiliation for the morrow.

It is not for me to attempt His Character,, whofe Life was the exa.6iTranfcript of HisReli- crion ; His Government , the reprefentatiye of His Goodnefs • His Writings Princely , as if the Pen were His Scepter • but withall humble and cha- ritable, as if none had offended Him; laftly,. His Sufferings all along a lively Expreflion of Chriftian Graces ^ and a full Argument inthemfelves to reveal the righteoufnefs of his Caule.

As little can I defcribe the guilt of His Murde- rers I

before tftt Bing*

21

vers ; whofe InJ^irations were ktlling ; their Fa/is but a Solemnity to devour ^ who mixc their breach of Divine Law with the mockery of its Maker • and to fhow wickednefs was ripe , with an im- pudence of finning invaded that Head , where the Ojl one would think were enough to protedt it from danger. All that they could poffibly boaftof, was the current of profperity foi fome time. But Chriftian Obiervers Ihould weigh their End , as the Heathen Votaries did not mind the Garlands about the Heads of their Beafts , but the Jltars they were led to : They might indeed (like thofe V'lcims) break looje for a while , but could not properly be (aid to fliare in a delive- rance : The Peace they enjoy 'd was but a dijlurh'd JJumber before death , but an unfleajant Feajl before Execution, Who can have confidence to affirm , That TharaoJ? (who drowned fo many Infants) had yet redemption fwm plagues , when an expia- tory deluge was to fucceed ? Or that Jhab (wha could fwallow a poor Man's Finej^r J at a Faji ^ and cruelly mingled the blood of the grape with the blood of him that owned it) had yet peace in his days, when 2.n Arrow was made fharp to pierce him ?• No more can we call thole ViSlories Mercies , that were conftantly waited on by greater judgments ^ and we find by the Fall of thole that had them , that to build impious Trophies upon the Graces of

Trinces

22

:a Sermon p?cart)eo

Tnnces is to build upon facred ground , that will fmk them.

But pafling by this Subjed:, I come now to infer iome uleflil Truths from a general beholding of fuch Examples. And here I fhall fhow

1 . The necefficy of converting our fpeculation

into a Religious Practice.

2. The benefit of being upright betimes in or-

der to our Peace. 5. The folly of Irreligion , whereby a future

peace is utterly excluded 5 neither has it

a prefent one for its reward. 1 . The necefTity of converting our fpeculation into a Religious Practice.

When the Pfalmift bids us to ?nayk the upright , it is not a meer direction to our eyes , but to our fteps likewife ^ and our gaze little avails us, if if it reform not the lookers on. The Chr'iflian Watch-tower is quite different from the Worlds 5 there the Watchman ftands fixt , viewing his (pace, and lazily meafuring the courfe of another j and the reports which are brought to him from fenje , never alter his pofture begun : But here we are bound to turn and moye , labour and ftrive in our Oflfice of ohferVmg'^ firft advance our Reafon to fee the race , and then work our Wills to purGje it. Indeed a hare Jpeculat'ton is meer folecifm in Religion : a work contradictory to the main end :

We

htfm tl)e MiiXQ. 21

We abKirdly (et againft the defigns of Providence , if we ule not Inftances to promote Piety , and the fcope of his Laws , if our U^ht be not fervice- able to guide us in duty.

God in his Government abroad , leaves exem- plary proofs, to train us up for his Seivice j and by expreis Commands in his WW, farther en- forces the obligation ; therefore a naked Theory of thino;s is fo far from becoming^ an ornament to our Natures, that it rather increaies their ^«//f, by a flat refifting of his Will.

I know the contemplative powers enlarge our Souls ^ but they are the aHiVe that better them . the former give them the fubtilty of Jj>irits ^ but the latter crown them with goodnef^. And it is goodnefs alone that qualifies us for Heaven • whereas fubtilty may belong to the Angels con- demned ^ who retain their height of dtfcernmo- , as another addition to their plague ; for they reap nothing by it , but a fuller fenfe of their pains. Would we then give our Theory a rig;ht advance- ment ? Practice with it mud be joyned : It is to no purpofe to glory in marking and heholdmo- , when it cannot feparate us from Hell.

They are but Falfe-Prophets , that yee and are not obedient to the Vifion - fo they are but Falie- Profeflbrs, and will finally perifh in deceiving their own Souls, that confider the upright Man

in

24. ^ Sermon p?cacl)eo

in his ways , but are never wrought to imitation. 'Balaam we read could get up to a high mountain^ that he might jec the utmoji part of God's Ifrael : Numb. 23. From the top of the rocks he faw ^ and from the hills ^* he beheld them : But taking the coldnejl and hat-

rtnnef^ of his ft at ton , he was utterly loft in that view ; when it filled him with delight , but not with love ; chain'd up his fancy , but left his cor- ruption ftiU free. But whoever aicends Mount Sicn , he aicends xfrultfull Hill : He contemplates the righteous in their path , and by treading that path , enriches his prolpe^t.

2. The benefit of being upright betimes in order to our Peace.

Peace is a fummary of all Bleffings , a moft comprehenfive word to denote the Perfection of our ftate j and being particularly referred to our end ^ it implyes the fecurlty of our Happineis. Now the perfe^ion of our fiate is in nothing more furthered, than in an early following the righteous Man's way 5 fince it creates a prejent , and cfta- blifhes too our future repole. As for the prefent Good we enjoy, it is perhaps unknown to the reft of the World , becaule it lyes deep in our 'Souls , and their workings we know are invifible to others ; yet however the foundation of our <|uiet abides the fame ^ and it lyes in an effeClual ^reflramnig of our unbridled defires , in a powerful

affwaging

ajjwa^ing of our griefs and fears , and a thorough purging off the ^/fc of our confciences. All thefe advantages a timely uprightnefs brings with it j and every Saint may dikern them in himfclf ; which is a fufficient allay to his outward troubles. What an eafe muft this be in the midft of diffe- ring, to look within , and find there every thing Jlili and deer , the affections being calm'd, and the tnditements of fn made void ? Nay , this is not all J but God comes in with the confolations of his Grace , to feed and refrefh the inward man; fo that could the World here make an infpedtion , it would be forced to confefs of the perfe<5t Walker, that not only his end, but A\ his progref is peace.

Let us next confider his^future fettlement, where you may behold him even in his death-bed (as if it were the Jlage of his triu?nph) how undaun- tedly he encounters the terrour of what ap- proaches , with all the pleafure of a refle^ftipn. And he is fiipported in it two ways :

1 . He knows the fpring of his repentance was

pure in its firft rile, which begets an affu- rance.

2. That he has the teftimony of after-fruits to

confirm it. Whence he joyfiiUy meets that^Wm Serjeant,2ind while he is haling him forcibly to ref^ he excuies the roughnef of the feizure. E But

^6 7L Sermon pjtacDtO

But this. peaceable kind of fpirit a late penitent is deprived o£, as he is of all honour in the perfor- mance. For in both thele reJpeBs his comfort fails^ when in the pan^soi extremity ^ he feekshisGod • though through the mercy of that God he may be laved.

His firft difcouragement is , that he knows not the purity of the j'^rm^, whence his repentance proceeds • nor can certainly conclude , that it is 2i filial love , but rather a flaViJhfear , that is the principle of the current. For Death he iees is before him , and all thole evils that accompany it • whence he may well doubt thofe tears to be ^falfe which flow from him , and deftrudive too in their falfhood, by a y^///?^^^^^ of his Soul. And is not this want of evidence fufficiently tormen- ting, though the Soul fliould be griviledged with happinefs , fince thereby all fenle of it is gone , and the fl'mg only retained of paft plealures ? While in the mean time , the upright Liver con- tinues down his peace by a regtjler of his ablings , and brings at the very lafl: gafp a full and entire fpirit to cloie with his apprehenfion of coming Joyes.

. His next difcouragement is , that an after-tefli- mony of good frtiits is cut off, to confirm him in his fears. For how can fuch a teftimony be pro- duced , when he prefently dyes after repenting?

, Whence

Whence fufpicions miift needs arife , and his Death- be furrounded with darkJlMdoms , bccaule no (pace is left him to prove the fincerity of a good ptirpofe. And what an Agony muft a de- parture of this kind be (how gracious loever God be in accepting) when the pad lins , we reflect on , terrihe our minds , and a future up- rightnefs is denied us ? whereas the perfect Man has the credit and Jupport of a good flock before-, hand , and improving it all along to his Death- bed , he can quickly rely upon Divine Mercy , as pardoning his frailties, and expe(5ting no longer proofs of obedience. If then we value the Peace of Conlcience as well as the other of Im- mortality , holinefs of Life mud be antecedent , for the better compaffing of our end.

It remains I flhould fliow in the third place,

. i/^i The folly of Irrel'tgwn ^ whereby 2l future

peace is utterly excluded j neither has it a prefent

one for its reward. Now the Folly of it is mani-

feft, fince it neither difcovers a life of reafon ^

which provides for good in the fuccefsion ; no nor

a life of fenfe , which provides for an immediate

gratifying of our Wills. The fuccefsion of good is

cut off, when our future happinej? is obftruded ••

and ah immediate gratifying of us is denied, while

ttpar continues in th^ Soul. How then can ther^

be wiJclom in . the purfiiit of Impiety , where

• / E z xhere

28 :^ Sermon p;eacDeD

there is neither hope to tempt, nor enjoyment to {atisfie ! The Objed: of a Man's choke muft be either fome frefent or future pleafiire • the fafl is not, becaufenot poffible to be enjoyed j there- fore when no time can adnrinifter delight in a courfe of fin , what motive is there in it to al- lure us ?

As to the poffibility of attaining to future peace in a vicious cuftome, it is confefledly difowned by the profane ,• who are convinced , that their want of Title does fufficiently baffle their P/e^-. all they can pretend to is the prefent ; and here lyes the myjlery of fins deceit , that it colours an, evil with fuch paint y as to hide it from him that laid it on.

Man carnally reafons for the corruptions of his life , and forgets the faljhood of their covering-. He paffes by the madnefs of courting a moment , and confiders not the laflingmf^ of its punipment. What then is Conlcience wholly dead, that it fiiould not wound the Evil-doer ? Has it quite, loft its edge or activity in his Soul ? Why then does it fo generally invade Mankind , perplex their Spirits in fulfilling of their lufts, rack them in all their (cnfiial delights, and^row^ upon their p^mf like a frefli Executioner f For fo is the force of it prov'd in the World j and to break their peace in the cpmmiflion of fin , two Images haunt thenx

(of

before tDe Bing* 29

(of an equal terrour) God and the ^ighteoufneji

of his Throne, All then a Sinner can expe<^ at

beft is but a fhort fujpence of his trouble 5 and

whether the (ufpence be not a greater a(ft of

hoftility from his Judge , he may well queftion.

There is no tempell: fo hurtful as the calm before

it J where the /ice of danger is jmoothedu^ ^ and

death (liddenly conveyed. Jaei's bottle of milk Juf^g- 4- 19.

was more deftru6tive to Stfera , than the J?ammer

in her hand: For by giving him that drink, fhe

laid him faft afleep to be flain.

But befides fA?t^s of mind , and a more dan- gerous Lethargy if they be wanting 5 let the wicked Man fhow any colour for /?e4ce, by being fiird with what he enjoys. Behold! he is as much a ftranger to an eaje of fulnef , as he is to a rejl of dejtre ^ (6 that there is ti?ar in his very Feafts, to which he feems mofl: cheerfully pre- pared. Nothing of the Creature can fatisfie him, and therefore every thing is his difbrber • he wanders for good , and finds none ; he craves variety of Obje(5ts , and is puniflhed by doing fo : For he is thereby diftraifled in his choice , and has all the labour of an uncertainty. Go now and pur- fue the pleafures of fin ; Walk in the li^ays of thy, hearty znd in the ftght of thine eyes ^ but withall tell me at the fame time , whether thou haft true caule of rejoycing , when thou treadeft a fools

ma^ .

^T ^ :a g)etmon p?tacDcD

ma^KS , ^^^ ^^^ wretchedly loft in tbofe turns and -^indims , which thy own appetite has contrived- Above all call to mind what fuhjlanttal peace is negleded by thee , I mean thofe vaft and folid joyes in another World , to w^hich a lofs in this is nothing comparable 5 how thou bartereji SLWSLy thy Soul for a /w/r , and pawneft eternity for a moment • as if thy great ftrife were for nothing elfe , but to com pleat the Charadier of the un- wife.

I need no more infift on this Subjed , and fliall therefore beg leave more particularly to make Application.

To be fpeedily Religious is the higheft Cha- rity to our felves ; nay (to add fomewhat more) our beft homage to Princes, For we thereby fecure to them their Peace , and eftablifli their Throne > we encompais them about with God's Bleffings , and bring Heavenly Forces to their Gaufe. But National Sins raife Storms , ^0:1 up HiUs of pro- vocation to ^XdiVit battery againft that very 5e^f , which God has fixt by his 'Power. Nothing fo trakerotis sls Vice ^ nor fo Mfloyal 2ls Iniqnity ^ and we have all fadly experimented the efficacy of its treafon , wherein vile Inftrumencs had never pre- vailed over fuch Authority of Tower , and Majefty .of GoodneJI , but that general guilt was their Jrms. ■ Who now 5 that confiders the advancement of

holy

before tDe Bftig*

holy living , will not contribute what he can to his own , nay his Princes Glory j endeavour as a Chriftian to purchaje a Crown , and as a Chriftian to defend one ? In the mean while , let no In- tlance of profperous finning tempt us to the pra- (5tice of any corruption • for all profperity of that kind is but the^///7t//;2g^ o{ a. Jhn?i ; where God hides the Evil He intends , that He might double Men's ruin by the iurpriie. It was a true laying (though jfe^iM fpoke it) Had Zimri peace that flew hus Majier ^ So Men may thoroughly execute the worfl Crimes , but that liberty allowed them is their plague • and their want of peace (as the conieguent of their deeds) is a fufficient motive to difRvade them.

Neither fliould any be terrified with thole crofies, which are many times the portion of God's Children. For how fharp foever they be, yet they cannot null the force of His promife : The promife fecures them from overthrow though not from fuifering. It is like that ^ow in the Clouds , fet by God for a token of peace • Simpers indeed do accompany it ^ but no Delme, And O that we would confider the reward of inward peace , which is fafely lodged in a good con- (cience ! where the mind delightfially views its own a6ts , and calms the pafstons in the furvey 5 where a Vi^orj over fin is followed with triumph^

and^

;z :^ SDermon p;eact)eti

and a purfiiit of good with the refi of fatisfaHion - where the accidents of life do not fhake, and Providence is a Sanctuary from trouble : In a word where Heaven it felf is fet up in all the li^hty beauty^ and order of its frame. Therefore fince no Plea is left for commiflion of fin ^ but all encourage - ment given us to duty, with what j«c/^we«f fhould we belM , and with what affeBton tranfcr'the the ferfeEl man ; that refembling him here , we may finifli that likenefs in another World , and find that uprightnefs (which is the peace of our Souls) will be the peace too of our Perfons in a Blefled Eternity.

Now to God the Father, Son, and Holy Spirit ^ be Traije and Honour for evermore.

FINIS.

THere is newly publidied two Recar2tatio)iSermoTis (Preached at the French Church in the Savoy by two Converted Romamfis j Mr. De la aJ^totte , late Preacher of the Order of the Carmelites-^ and Mr. De Lnz^anzjy , Licentiat in Divinity ^ ) wherein the Cor- rupt Doftrines of the Church of Rome are laid open and confuted. Both printed in French and Englijij^ and fold by AfofesPin.

" ' . r.

iCflAU^

- . - - • ■ ;y.yiArjy.