THis Prophesie may not unfitly be compared with the yeaning of Labans flock, Gen. 30.39. or those heavenly messengers, mentioned in the beginning of it, Cap. 1. Ver. 8. being cheque­red with various colours: for it is mixed and made up of divers in­gredients, viz. reproofe, exhor­tation, [Page 2]comfort, &c.

In this Chapter our Prophet (an holy Herald) fetteth the silver Trumpet to his mouth, and in the name of God soundeth a gracious retreat to the Jewish Nation. The firmament is not more full of span­gled stars, then Scripture is of pre­cious Prophesies and promises, concerning their calling and con­version. And although they are as yet blinded and bowed downe; yea, Rom. 11. stark dead and dry: yet God hath not cast away his people: but will one day say of Israel his first­born, as the Father said of the pro­digall Child being returned; Luk. 15.32. This my sonne was dead, but now is a­live.

If any aske how this people should be made capable of so great mercy? Ver. 10. The answer is plaine, I will poure upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications. That is, the presence, operation, [Page 3]gifts, and graces of the Spirit, who is both the worker of grace, and former of prayer in the heart. See, Rom. 8.26. Note. the best of men are but dry Ci­sterns, and empty Casks, untill such time as the Spirit drop upon them. We are nothing, we can do nothing, not a prayer, not a teare, not a warme desire after Christ, till the Spirit come.

And this effusion shall produce a double effect: for,

First, They shall looke upon Christ whom they have pierced. Here is Conversion. Formerly they turned their backs on Christ, look­ing upon Moses and the Law, Ce­remonies, and selfe-righteousnesse: But now contrary winds shall drive them contrary courses. These sweet gales of the Spirit shall make them face about, they shall only mind a crucified Christ, and seeke righteousnesse and life from him alone. Truly, Jer. 3.23. in vaine is Salvation hoped for from the hills, and from [Page 4]the multitude of Mountaines: Truly, in the Lord our God is the Salvation of Israel.

And secondly, They shall lament over Christ. They shall mourne for him. Here is compunction. Oh! That ever their fathers, Mittunt le­gatot pro su­is doloribus Lachrymas. Cypr. and them­selves, by their sins, should have so persecuted, vilipended, and cruci­fied the Son of God! Now sad­nesse is seated upon their hearts. They are wholly clad in mourning. All their Songs are Lachrymae. And thus a poore soule, made sen­fible of sin, doth supple it selfe in teares of godly sorrow.

Which sorrow of theirs is fur­ther amplified and set out two manner of waies:

First, By the particularity of it; They shall mourne every Family apart. Ver. 12. That is, in this duty hus­bands and wives shall not stay for each other, but every one shall so conceive sorrow, and be big-bel­lied with griefe, that they shall [Page 5]( Joseph-like) withdraw themselves, seeking where to ease their hearts in showers of teares. That is the best sorrow which is done in se­cret. Note. Commune with your owne heart (saith David) upon your bed, Psal. 4.4. and be still. And our Saviour Christ (who is the wisdome of the Father) adviseth us very much un­to retirednesse in duty, and our heavenly Father which seeth in se­cret shall reward us openly. Mat. 6. It is not (dear Brethren) it is not cutting of Antick-faces, and contracting the countenance, it is not grum­bling forth vociferous groanes, and uttering loud and hideous how­lings, to be seene and heard of men, that will gaine acceptance: No, no, Psal. 51.17. The Sacrifices of God are a broken Spirit. But when a poore soule can sequester it selfe from car­nall Company, and sinfull Society, get out of the noise of the world, creepe into a corner, and there fit melting in Gods presence; surely [Page 6]such sorrow will prove sweet and successefull, doubtlesse whosoever thus soweth in teares shall reape in joy. Psal. 125.6.

Secondly, By the extremity of it, to expresse the greatnesse of which the Prophet compares it, 1. To that mourning which was made for that religious and zea­lous Prince, 2 Chro. 35.25. good King Josiah, when he was slaine in the midst of his so hopefull Reigne. Whose lamentations were written and made an Ordinance in Israel, that is, they did not only mourne at his Funerall, but also at the death of others made mention of his losse, lamenting the same in all their dolefull Elegies. Even so shall they look upon Christ and mourn. 2. To the sorrow of an indulgent, naturall, and tender-hearted Pa­rent, which takes up my Text, They shall mourne for him as one mourneth for his only Son, and shall be in bitternesse for him, as [Page 7]one that is in bitternesse for his first-borne.

In which words there are two things considerable, viz.

• 1. Comparatio, a Comparison.
• 2. Applicatio comparationis, the application of that Comparison.

True it is, the spirituall sense and maine scope of this Scripture lies in the later of these, and would require a large prosecution, but the first is for our present pur­pose.

The Comparison then is to be made out by a supplement, thus, Great is the sorrow and griefe of a naturall Parent for an only Son, for a first-borne, that is, for the death of an only Son, or first-borne.

The application is brought in by this particle of similitude [as] As one that is in bitternesse for his first-borne. The Paraphrase runs thus, Behold, Heb. 12.9. any of you Fathers of the flesh, that is an affectionate Pa­rent, [Page 8]and hath an only Child, a sweet and tender Sprig, an hopefull Bud; should this Sprig be pluckt up, and tender Bud nipped: This Child be taken away by death: O with what intensive griefe would you pore upon it! With what re­luctancy part with it! With what blubbering teares and bleared eyes bewai [...]e it! Imo [...]rabens à pectore vo­cem. Luk. 7.12. Yea, with what huge and hollow sobs would you follow it unto its darke and solitary re­ceptacle! Even so, and far more deeply is that soule affected which is with smitten the sense of sin.

Much also to this is imported in the expression [ Bitternesse] which signifieth deepe sorrow and anguish of heart. Thus is Hannahs sorrow expressed, 1 Sam. 1.10. She was in bitternesse of soule. And thus Solomon (a great naturall Philosopher) gives it out, The heart knoweth his own bitter­nesse. Pro. 14.10. And it holds well: for, 1. Bit­ter things are hated and avoided of nature, so soone as we taste gall or [Page 9]woormewood we spit it out, and what person taketh pleasure in sor­row? 2. They make the taste bit­ter that it cannot at present re [...]ish sweet things: So doth sorrow. My soule refused to be comforted. Psal. 77.2. As he that taketh away a garment in cold weather, (saith Solomon) So is he that singeth songs to an heavy heart. Pro. 25.20. Performes a very unseaso­nable and unacceptable office. And Israel in Egypt hearkeneth not to Moses comfortable message for an­guish of spirit. Exod. 6.9.

But I have only to do with the first part. The summe being this, To be the Parent of a dead Child, (That whereas the Fathers eye was sometime entertained with beholding his own Image in a quick and sparkling eye, comely countenance, and well cast pro­portion; now he seeth nothing but a dead Trunck, frigid and be­nummed limbes, a pale face, clo­sed eyes, and grim countenance: [Page 10]Whereas the Fathers eare was sometimes affected with its lisping Language, and childish Rhetorick, now he attendeth nothing but deep silence, Altum silen­tium. the mouth being mute, and that little filme of flesh that made all the musick lying still: And whereas the Fathers heart was sometime delighted and over­joyed with this acceptable enjoy­ment, now it is overwhelmed with sorrow for the want of it:) Surely wormewood cannot be more bitter. Our discourse there­fore will center it selfe in this con­clusion, That

The death of a child (a Son, an only Son, Doctrine. a first-borne especially) must needs be matter of much sorrow and sadnesse unto naturall and tender­hearted Parents.

Sadnesse properly is a Passion of the Soule, arising from some discon­tentment she receiveth from objects contrary to her inclination, viz. either that is which she would not [Page 11]have to be, or that is not which she would have, or at least it is not so as she would have it.

And this sorrow is double, ei­ther

• Dolere & condolere.
  1. That of Passion, for the evill we sustaine our selves: or,
• 2. That of Compassion, for the evill of another.

Before sin there was no sorrow. Adam, whilest innocent tasted no­thing that was nocent. But sin and sorrow were contemporaries, and have ever since (like Mistris and Hand-maid) continued inseparable Companions. Insomuch that the second Adam Jesus Christ, under­taking for sins, was pressed with sorrows: witnesse the Prophet, Isa. 53.3. A A man of sorrows and acquainted with griefe. And his own words, Mysoule is exceeding sorrowfull, Mat. 26.38. even unto death.

But for proofe of the point. Hence that is used as a Patheticall and Rhetoricall illustration of [Page 12]mourning, Jer. 31.15. A voice was heard in Ramah, lamentation and bitter weep­ing: Rachel weeping for her chil­dren, refused to be comforted for her children, because they were not. In this place Rachel Jacobs be­loved wife is brought in as rai­sed out of her Sepulchre lamenting the losse of her children led away into captivity. Mat. 2.18. The Evangelist re­citing the same words applies them to the mothers of those chil­dren, that Herod most barbarously caused to be slaughtered. However, both the Prophet and Evangelist do imply what Rachel would have done, had shee been surviving at either of those calamities which her issue sustained.

Another place; O daughter of my people, Jer. 6.26. gird thee with sackcloth; make thee mourning as for an onely Son, most bitter lamentation. Nebuchad­nezzar & his Forces being to come against them, the Prophet useth these expressions as the fittest terms [Page 13]to describe such a lamentation, as the grievousnesse of their calami­ties might be deemed to deserve.

I mention no more but that pa­ralel place in Amos his Prophesie, wherein the Prophet foretelling what dismall judgements should befall that people because of op­pression, he thus sets off the mea­sure of their miseries, Amos 8.10. I will make it as the mourning of an only Son, and the end thereof as a bitter day.

But were there no Scripture-in­stances, this is a truth written in naturall affections. And we see it in experience, this day here are some that mourne for an only Son, and are in bitternesse for a first-borne.

And this sorrow is not irratio­nall: For first of all, Reason 1 Children are a pretious possession. What is pre­cious we are loath to part with. Children are rich gifts. Loe, Psa. 127.3. Chil­dren are an heritage of the Lord: and the fruit of the wombe is his [Page 14]reward. And the more Children the more bleshngs, Ver. 5. happy is the man that hath his quiver full of them. Children that are begotten while their Parents are young may live to comfort them when they are old. Some there are that ac­count their Children burthens, but Scripture (you see) puts them up­on the account of blessings. Many hug themselves in having few or no Children, but surely this their way is their folly, for Children are the greatest riches in the world. And here in we come to receive a portion of that primitive benedi­ction so long since pronounced up­on mankind, Be fruitfull, and mul­tiply, Gen. 1.18. and replenish the earth.

Hence old father Jacob makes such gratefull mention of his chil­dren, Gen. 33.5. These (saith he) are the chil­dren which God hath graciously gi­ven thy servant. Children are blessings next unto our graces: grea­ter and better than all worldly [Page 15]things besides. A wedg'd chest; a full fraught house and shop, a good­ly Lordship, Cabinets of Jewels, and Copboards of Plate are no­thing comparable to the worth of a Child.

In a word, what more can be said? To have a Child given is to have a soule, yea, so many Chil­dren so many soules, Mat. 16.26. and our Sa­viour tells us one soule is more pre­tious, and of more worth than a word.

Reason 2 Secondly, Filius, [...] ab amore, quod omni­um constan­tissimus a­mor sit inter parentes & filios. Filius est a­liquid pa­tr is. Aquin. children sit close unto Parents affections, and therefore not parted withall but with great reluctancy. Children are as so ma­ny pieces of our own selves; and in that sense to part with a Child must needs be grievous: as to have a member pluckt from our bodies is very painfull. (I speake of na­turall Parents, for some are with­out naturall affections, Rom. 1.31. Being ( Ostrich-like) regardlesse of their own products: and leaving [Page 16]them to sinke or swim in the sea of the word. It is very probable the Allegory of the wretched Infant was grounded upon some known custome. Ezek. 16. Nay, experience hath spoken, how many poore Infants have tasted death from the cru­ell hands of their Strumpet-mo­thers: who have twice dipped their soules in sin, making amends for uncleannesse by committing murder. But)

Such is the affection of Parents in the flesh, that Scripture useth it as some short measure and scant­ling of the love of him who is the Father of Spirits to his adopted ones. Psa. 103.13. Like as a father pittieth his children: so the Lord pittieth them that feare him. Mal. 3.13. And I will spare them as a man that spareth his own Son that serveth him. Surely, none except Parents know or can be sensible how deare a child is. Nay further, when God would give a full and affectionate answer to his [Page 17]peoples lamentable, but ground­lesse complaint, he corrects their distrust by this fit similitude, Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the Son of her wombe? Yea, they may forget, yet will I not forget thee. O sweet comfort to Saints! Parents which are otherwise of perverse natures, yet they will not neglect their Children: and is it possible that the Lord (the fountaine of mercy) should empty himselfe of his fatherly affection and neglect his people? Quantò mollior sex­us, tenerior affectus. Ambr. Duplex est causa, physi­ca & mora­lis. Weemes Great is the love of a Father, but far more tender is the affection of a mother. Hence it is rendred by some as one cause why God hath placed the womans dug in her breast: That she might im­part her affection more to her child by giving it suck with her dug which is so neare her heart. The love which she beareth to the little one, that she nourisheth and suck­leth at her breast, is almost unutte­rable. [Page 18]What care doth she use? What restlesse nights doth she en­dure? Nay, love to her little one maketh her cleane forget her selfe.

So neare are Children to Pa­rents, that they are called Chil­dren of their loynes, and are said to proceed out of their bowels; So said David of his vip'rous Son Absalom, 2 Sam. 16. Behold, my son which came firth of my bowels seeketh my life. So that we may call our spirituall children, Philem. 12. as Paul doth his spiritu­all Son Onesimus, nostra viscera, our bowels.

I read, that upon a turbulent se­dition in Thessalonica, Theodosius commanded that seven thousand should be put to death. A Mer­chant there having two Sons put into the Calender of those that should be executed: their good old Father put up a supplication for his two Sons: The Souldiers, pittying him, told him they could [Page 19]not save both, for then the Em­perours number would not be ful­filled; but they would spare one, choose which he would. The poore Father, almost like a distra­cted man, looking rufully on both, could not tell which to choose: So that while he delayed, both were slaine.

Thus the naturall mother (though an harlot) seeing her Child in dan­ger to be divided, 1 Kin. 3.26. her bowels were hot and yearned upon her Son. And David about Absalom, after all his unnaturall villany, yet Absalom is a Child, 2 Sam. 18. Deale gently for my sake with the young man, even with Ab­salom: and againe, Is the young man Absalom safe? And it is ve­ry observable in Job, that he sate still and did abide the boisterous blasts of all those lossefull tidings, as being not very much moved, untill he heard of the death of his children. But O then, Children dead! — So soone as the re­port [Page 20]of this touched his eare, it struck him to the heart; Ten chil­dren in the morning, and now a child esse man! Oh, now he star­tles, now he stirs, now the poore pale father is brought to his knees, Then Job arose, and rent his man­tle, and shaved his head, and fell downe upon the ground. Other losses may go skin-deep, but these go heart-deepe. Children are un­to Parents like unto Teeth, pain­full both in breeding and part­ing.

Reason 3 Thirdly, Psal. 49.11. It is most naturall to have an eye to the preservation of Posterity. (Although that ought not to take up our innermost thoughts.) This care we see not only in the reasonable creatures, but in the unreasonable also; yea, even in birds of Prey, and wild beasts, who are yet carefull in this behalfe, howsoever otherwise they be of cruell and animosious natures. Psal. 84.3. Thus the Sparrow finds [Page 21]her an house, and the Swallow a nest for her selfe, where she may lay her young. Likewise the Eagle stirreth up her nest, fluttereth over her young, spreading abroad her wings, taketh them and beareth them on her wings: That is, she carrieth them with such tender­nesse, and at such an height, as none may reach them to do violence un­to them. Nay further (see the force of natures instinct) even the sea­monsters draw out the breast, Lam. 4.3. they give suck to their young ones. What piteous out-cries and chea­ting circuits makes the poore Lap­wing? And all is to divert the Passenger from her young. So carefull are creatures to preserve the products of their own kind. And this care must needs be more superlative in the reasonable Crea­ture, unlesse horribly degenera­ted.

Moreover, God threatens this to a wicked man as a very great [Page 22]judgement, to put out his light, and expunge his name from among the living. Job. 18.16, 17, 19. As Bildad in Job very elegantly, His roots shall be dried up beneath; and above shall his branch be cut off. His remembrance shall perish from the earth, and he shall have no name in the street. He shall neither have Son nor Nephew among his people, nor any remaining among his dwellings. And the Psal­mist, Psal. 34.16. The face of the Lord is against them that do evill: to out off the re­membrance of them from the earth. And againe, Psa. 109.13. Let his posterity be cut off, and in the generation following, let their name be blotted out. And Solomon threatens him not with a rotten house or body, but a rot­ten name, Pro. 10.7. The name of the wicked shall rot. Marke [ shall rot.] The rot (we say) is an evill disease where ever it lights, whether a­mongst herds or flocks: But never so ill as when it lighteth on mens names or memories, that either [Page 23]they are mentioned with disgrace, as a rotten thing, or not remem­bred at all.

Also, God promiseth this to his people, as a grand favour, and great incouragement to obedience, that he will multiply and keepe alive their off-spring. Abraham, the friend of God, is blessed with a numerous Posterity, like to the Sand upon the Sea shore, or Stars of heaven. It was no small piece of King Da­vids happinesse, that he saw his Son Solomon sit upon the Throne of Israel before his death. And that promise made unto Christ is one of the glorious things of the Gospell, He shall see his seed. Isa. 53.10. And contrariwise, 2 Kin. 4.14. it was a miserable blank in the Shunamites estate, that she had no child. 2 Kin. 20.3. And this is con­ceived to be one cause why Heze­kiah melted into teares when he received the fatall message: Even because he had no heire-male, his Son Manasses being yet unborne. [Page 24]And Abraham himselfe complaines of a great defect amidst all his ful­nesse, Gen. 15.2. Lord God, what wilt thou give me seeing I go childlesse? And there­fore there was a provision made in the judiciall Law, Deut. 25.5, 6. That if a man dyed without issue, his brother should raise up seed unto him, that so his name might be revived and kept alive in Israel.

Children are nothing else but Parents multiplied, Bena Banah aedificavit; est enim to­tius stru­ctura seu ae­dificatio pa­rentum. and do in some sense immortalize and perpetuate them; especially Sons, which have their name originally from a word which signifieth to build, because they beare up the name, and are a support to the Family. Therefore the Church prayeth, Psa. 144.12. That our Sons may be as plants grown up in their youth, that our daughters may be as corner stones: polished after the si­militude of a Palace. When the Fa­ther dyeth, the Child riseth up in his roome: and so Parents have a kind of resurrection in their Chil­dren.

A fourth Reason may be this, Reason 4 Scripture, upon some accounts, rec­koneth up steri [...]ity and barrennesse as a curse. And who is not utter [...]y unwilling to bespit in the face with a Curse? Doubtlesse, that may seeme a strange Petition the Pro­phet puts up in the peoples behalfe, Give them, O Lord, Amos 9.14. what wilt thou give them? Give them a miscarrying wombe and dry breasts. Comparing it with the context you shall find, so great is Ephraim's sin, that the Prophet is almost ashamed to pray for such a people, and seemes very doubting what he should pray for: yet, foreseeing the fearefull plagues that were to fall, he supplicates a mitigation: That rather than wo­men with child should be ripped up by the enemy, or they should bring forth to the slaughter, and see (as Zed kiah did) their Children murdered before their eyes: 2 King. 25.7. he prayeth to God to make them bar­ren. A paralell place is that of Da­vid, [Page 26]who in his great straight chose to fall into the hand of God, 2 Sam. 24. ra­ther than into the hand of men: That is a lesser judgement rather than a greater. And yet this was a sore one, three daies pestilence, by which there fell seventy thousand men. Even so the Prophet, as if he should have said, O Lord, this do I beg in behalfe of this people, thou wilt thus much remit the stroke. It is the lesser judgement of the two not to have children at all, than after they are borne, bred, and growne to maturity, to have them slaughtered: and therefore seeing the decree is gone forth, give, give, in mercy, O Lord, give this mitigation of barrennesse. So that the Petition serves to aggra­vate the ensuing judgements. It is a most miserable case, when that which is in it selfe a curse, is to be prayed for as a blessing.

Coniah's curse is thus threatned, Write ye this man childlesse. Jer. 22.30. I do [Page 27]not conceive Coniah dyed without issue, Ver. 28. (the contrary being appa­rent) but that he had a curse which was equivalent to being childlesse, and therefore very great; for so it followeth in the next words, A man that shall not prosper in his daies: for no man of his seed shall prosper, sit­ting upon the Throne of David, and ruling any more in Judah. And this must not only be spoken, but written, Litera scrip­ta manet. [ Write ye this man child­lesse] as a notable judgement to be left on record to Posterity. And this was Michals punishment for vilifying her husbands person. Be­cause she conceived contempt a­gainst him in her heart, she never conceived child in her wombe. Therefore (saith the Text) Michal the daughter of Saul had no child un­to the day of her death. That is, 2 Sam. 6.23. she was punished with perpetuall bar­rennesse.

Doubtlesse, among the Jewes want of children was a reproach [Page 28]both to man and woman. This may be gathered from that of the Psal­mist, Psa. 127.5. Happy is the man that hath his quiver full of them, (viz. his Fa­mily well fraught with hopefull children, which are those polished shafts,) they shall not be ashamed, but they shall speake with the ene­mies in the gate. 1 Sam. 1.6. Thus Hannah, her Adversary provoked her sore for to make her fret, because the Lord had shut up her wombe, and she cals her barrennesse her affliction; O Lord of hosts, Ver. 11. if thou wilt indeed looke on the affliction of thine hand­maid, &c. And Elizabeth, being with child after a long time of ste­rility, bespeakes her selfe on this wise, Thus hath the Lord dealt with me, Luk. 1.25. in the daies wherein he looked on me, to take away my reproach among men.

I would not have any gracious heart stumble at this truth so as to hurt it selfe. Good men and wo­men may be destitute both of [Page 29]Children and Nephews: And yet this is not so great an affliction to them, because God comes in, and makes up this want with a far more precious supply. A worthy Grectan being mortally wounded by the Spartans, a friend told him he much lamented that he dyed without Issue: To whom he re­plied, my famous victories are as so many children to renew my me­mory: But here is more; for if God have denied any of his the benefit of Children, yet he hath gi­ven them a name better than of Sons and Daughters. Isa. 56.6. They are cal­led the children of God. Mat. 5.9. They have right and priviledge to be­come the Sons of God. Joh. 1.12. And John speaks it with admiration, Behold, 1 Joh. 3.1. what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! He that hath the Spirit of Adoption, and is hea­ven-borne, that can call God Fa­ther, and speake to Christ as his [Page 30]brother, and is allied to all the Saints, shall find a fulnesse in this spirituall relation. A name on earth, how honourable soever, is perishable: But a name written in heaven shall never wither, but flourish for ever. It is no great matter to him or her that wants Children, if they themselves be the adopted ones of God.

But to a wicked man it must needs be a curse, because he hath nothing to make up this vacuum, and relieve this want. He that at once is both Childlesse and Christ­lesse too, hath reason to weepe for his Children, and not be comfor­ted, because they are not.

Reason 5 Last of all (to touch the ulti­mate Period of this Point) fre­quent it is for the first-borne to be the first, Dolens pro­fere. and to fit highest in Pa­rents esteeme. And there is reason (with due limitation) it should be so: Gen. 49.3. for they are our might, and the beginning of our strength. We [Page 31]know the first-borne had privi­ledges by Gods appointment above the rest; for 1. They had the Priesthood, and did approach nigh unto God, till the Tribe of Levi ministred in their stead. 2. They had a double portion. 3. And then they were Princes, for they were to succeed their Fathers in the Go­vernment of the Family: and so were to receive honour from the rest of their brethren, as the ex­cellency of dignity, and the ex­cellency of power. Therefore Esau was very prophane that sold it away, and Reuben sustained a great losse. Besides, the first-borne were Gods peculiar portion, Exo. 13.13. and were to be redeemed. And they were a figure of Christ, Ʋnigenitus respectu na­turae, Primo­genitus re­spectu dig­nitatis. whose prehemi­nence above the rest of Saints is set out by Primogeniture, Rom. 8.29. Col. 1.18. Heb. 1.6. Apoc. 1.5. Christ is Gods only-begotten, and his first-begotten.

Moreover, The Lord being dis­pleased [Page 32]with the Egyptians, a stub­borne and rebellious people, he showers downe many plagues up­on them. But after all those hea­vy judgements, of Lice, Frogs, Grashoppers, Haile, Darkenesse, Botches, B [...]oud, &c. he takes away their First-borne: And this was the last Arrow he shot amongst them, as the most deadly and poy­sonous. When Parents awake in the morning, and find in their beds every one a dead child, and upon a view discover it to be their first-borne, O then they howle it out with a great cry. Exod. 11.4, 5.6. About midnight (saith the Lord to Moses) I will go out into the midst of Aegypt, and all the first-borne in the Land of Aegypt shall dye, from the first-born of Pharaoh that sitteth upon the Throne, even to the first-borne of the maid-servant that is behind the Mill. And there shall be a great cry thoroughout all the Land of Aegypt, such as there was none like it, nor [Page 33]shall be like it any more. Cap. 12.29, 30. And so it was, for, It came to passe at mid­night the Lord smote all the first-borne in the Land of Aegypt, from the first-borne of Pharaoh that sate on his Thron, unto the first-born of the captive that was in the Dungeon. And Pharaoh rose up in the night, he and all his servants, and all the Aegypti­ans, and there was a great cry in Ae­gypt: for there was not an house where there was not one dead.

Thus we see in ordinary, the first-borne are oft-times dearest. They are like to the first-fruits un­der the Law, the Prime in Parents hearts. Men glory most of the first Apple, the first Cherry, or Apri­cock the tree beareth, Loe, this is the first fruit that my tree did afford. Even so the first fruit of our body is most joyfull and welcome unto us.

I am not for undue partiality in Parents affections, whether to young or old, first or last. We [Page 34]know what hatred Joseph's coat of divers colours procured, Gen. 37.3, 4. setting him out as an object of envy to his brethren. It had been better if Jacob had smothered affections, loving him more, and shewing it lesse. And it is a part of prudence in Parents, so to order the expression of their love, as they give no cause of grudge, or malignant emulation among their children.

Yet this is a safe rule to walke by, Melior est unus timens, quàm mille filii impii. Cypr. The best are to be loved most. Grace ought to be owned, and to have the preheminence wheresoe­ver. We should love them most whom God loves most: But such have the specialty of Gods love, and should have ours. Which Child you discerne to be most gra­cious and tender-hearted, most humble, and heavenly minded, a rightly devoted child, a praying child, &c. Son or Daughter, elder or younger, let that be your Ben­jamin, the child of your right hand.

The Use in the first place prompts us on to a Sympathy with our friends in sorrow. Use 1 Taste as well with them in their bitter gall as sweet honey. An excellent instance of this good office is held forth unto us in Jobs friends, the report of whose miseries no sooner tou­ched their eares, but it affected their hearts; for (saith the Text) They came every man from his place, Job 2.11. for they had made an appointment together to mourne with him, and to comfort him. And Paul is no­thing behind in this, witnesse his own words, Who is weake, 2 Cor. 11.29. and I am not weake? who is afflicted and I burne not? Surely the same Apo­stle laies it upon us, as no lesse than our duty, to divide both joyes and sorrows with our Bre­thren, Rom. 12.15. Rejoyce with them that do rejoyce, and weep with them that weepe. We must not only meet our friends to feast and make merry with them: But also to sorrow and [Page 36]mourn with them. We ought to take part with them both in the sweet and sowre. The swallow will sing with us all Summer, so long as our Climate is warme, but when Win­ter comes she is gone. Vermine will frequent the barne while there is corne, but the provision being once consumed and gone, they are gone also. Yea, Caterpillers will c [...]ing fast like close friends whilest any verdure remaines, but that once devoured and they drop off. Let not us be summer friends, but winter friends, friends in emptiness as well as fulnesse, friends in adver­sity as well as prosperity. Pro. 17.17. A friend loveth at all times, and a brother is borne for adversity.

In nature, if the least member be pained, all the rest sympathize. If we suffer but a nip by the arme, it discomposeth the whole body. If there be but a thorne in the foot, how officious are all the other members in ministring their help? [Page 37]The mouth it complaineth, the head it quickly boweth downe, the eye is intent, and the hand active to pluck it out: Such an harmony there is in the naturall composure. 1 Cor. 12.25. There is no Schisme in the body, but the members have the same care one for another. Sure I am, we are all one bloud in Adam, and reall Christians are joynt-members in Christ, and therefore ought to be mutually af­fected. Rom. 12.5. The Curtaines of the Ta­bernacle were so tached together, that stirre one and stir all: So ought it to be among Christians, hurt one and grieve all.

Besides, it is a great comfort in calamity to have a friend condole with us. One calls it, Medica­men [...]um vi­lae. Aug. The Salve of mans life, intimating, that as a Pla­ster to a wound; so is one comfor­table friend to another in mise­ry.

Use 2 The second Use calls upon us to use all hopefull and lawfull meanes [Page 38]to prevent sorrow in this kind. In short, ye that are Parents, carry so as ye may keep your children. In order whereunto three things challenge your carefull respect, viz.

See to your own selves. 1 Have ye never read what promises and pro­vidences, what mercies and immu­nities have been made out unto Children, who were themselves none of the best, even for the sakes of their godly Parents, although long before deceased? Read these places, Gen. 26.24. 1 Kings 11.12, 32.34. 1 King. 15.4. 2 King. 8.19. 2 King. 19.34. Isa. 37.35. Cap. 45.4. &c. Not that I in the least im­pute these allaies of judgement, and mixtures of mercy, to the me­rit or worth of their Predecessors, but to the promises of God made unto them: who also endued them with care and good conscience to keep the condition annexed there­unto. This is plaine out of [Page 39] Psal. 89.20. forward. And the Saints in their wrestlings with God have pleaded it as a strong Argu­ment. Thus Moses, Exod. 32.18. and 2 Kings 13.23. So that in some cases the Child that is un­borne may blesse God that he had a religious Father or Grandfather. And if so, ye may eftsoone guesse what is like to follow upon the contrary.

Is there yet any that is left of the house of Saul (saith David, 2 Sam. 9.1. remem­bring his promise) that I may shew him kindnesse for Jonathan's sake? And afterwards, thus saith he to Mephihosheth, Feare not, Ver. 7. for I will surely shew thee kindnesse for Jona­nathan thy Fathers sake. Even thus Children may receive much kind­nesse from the King of heaven for their godly Parents sakes.

Surely, a man may be either bles­sed, or cursed, not only personally, but also in his posterity. The bles­sings of Children are the blessings [Page 40]of Parents, and Childrens punish­ments may be Parents punish­ments. Psal. 109. The Psalmist shews suffi­ciently in those his imprecations, that wicked men are plagued in their Children. Thus Cham was cursed in his Son Canaan, (marke the Text, not cursed be Cham, but cursed be Canaan.) Gen. 9.25. And contra­riwise, bounty and kindnesse to Solomon is called bounty and kind­nesse to David his Father. 1 Kin. 3.6. And Joseph was blessed from his Father, in his two Sons Manasseth and Ephraim. So saith the Text, He blessed Joseph, how did he blesse him? Gen. 48.15, 16. The Angell which redeemed me from all evill blesse the Lads.

Object. But Scripture tels us, Ezek. 18.20. Gal. 6.5. The Son shall not beare the iniquity of the Fa­ther. But every man shall beare his own burden?

I answer, Sol. Here is no contradi­ction; for 1. The Proposition is most true, if it be taken away by regeneration. 2. The Son shall [Page 41]not beare it in reference to eternall punishment, Ver. 4. The soule that sinneth it shall dye. God will never send a Child to hell for the Parents sin. 3. Neither (as I conceive) shall the iniquity of the Father devolve up­on the Child, except he imitate his Fathers iniquity. But ye must know, 1. Children are Parents goods (as is plaine in the case of Job) which may justly suffer loss for the owners sake. 2. Children are (as it were) a part of Parents, so that when they are punished Parents are pu­nished, and this is a more cutting Corrasive and torment to Parents. 3. Parents sin is ost a cause of Chil­drens fin: For God in his just judgement may curse a wicked mans Posterity, by leaving them to themselves, Mat. 23.32. that so they may fill up the measure of their Fathers. And when the Child hath not only sins which belong to his owne indivi­duall person, but also revives his Fathers by approbation and [Page 42]imitation, then the sin is made his own: As a man catching the plague dyeth of his own disease, wherever he had the infection. So that we Object. may conclude, Children are very proclive to tread in Parents steps: And when they appeare to be their Children, not only naturally but morally: In such case it is usuall for the jealous God, To visit the ini­quities of the Fathers upon the Chil­dren, to the third and fourth Genera­tion of them that hate him.

Now Fathers and Mothers be not (as Zipporah once said) bloody Parents. For your Childrens sake looke to your selves: That none of yours, when you are dead and in your graves, may have cause to curse your dead ashes, & say, Woe & alas that ever I was born the wretched Child of so unworthy a Parent.

See to your God. 2 Disobedience to the most High will render you very unnaturall and unmercifull to your Children. Sinning Pa­rents [Page 43]do what they can to make their Children miserable. It was Sampsons Plea unto his Charge for firing the Philistines Corne, Judg. 15.11 As they did unto me, so have I done unto them. Beloved take heed how ye deale with God: Psal. 18.26. With the froward he will shew himselfe froward. Lev. 26. If ye walk contrary unto him, then will he al­so walk contrary unto you. If ye provoke him whom you ought to love most, he will bereave you of that which ye love most. If ye have one Child dearer to you than another, by one meanes or other he will deprive you of it. If ye love your Children love your God: If ye desire to keep them, keep in with God: he gave, and he can take away at pleasure. The best way to keep our Children is to serve him who gave us our Children.

See to your Children: 3 That ye carefully performe those Parentall Offices towards them which God in Scripture calls for at your hands. [Page 44]We shall particularize some of the prime, viz.

First then, 1 Let Patents have a care they do not provoke their chil­dren. This the Apostle prohibits most plainly, Eph. 6 4. And ye Fathers pro­voke not your Children to wrath. And, againe, Col. 3.21. Fathers provoke not your chil­dren to anger. Some Copies adde, above what is fitting: So that Pa­rentall power hath its limits. Do­cter Davenant observes, Davenant an Colos. that Pa­rents may abuse their authority, and provoke their children severall waies.

1. By denying them necessaries, which by the Law of God and na­ture they ought to afford them, ac­cording to their power: As food, raiment, &c. A sin so foule as the Apostle blusheth not one bit to say, 1 Tim. 5.8. Such a one hath denied the faith, and is worse than an Infi­dell.

2. By burdening their Children with wicked and unjust com­mands. [Page 45]Such was that of Saul, 1 Sam. 20.31. when he commanded his Son Jonathan to fetch his innocent friend David that he might be slaine.

3. Parents may irritate and pro­voke their Children when they do passionately and undeservedly af­fect them with contume [...]ious and disgracefull language. And thus Jonathan in his Fathers rage is cal­led, Ver. 30. Son of the perverse rebellious woman. Reproachfull Language leaves a sting behind it, very diffi­cult to be endured.

4. And lastly, by immoderate chastisement. Which is, when the grievousnesse of the punishment exceeds the greatness of the crime. Thus the same Saul casts a Javelin at his own Son for defending inno­cent David, whereupon the Text saith, Ver. 33. Jonathan arose from theta­ble in fierce anger. And it is too ordinary for fathers of the flesh to chasten their children according to their own pleasure.

The reason which the Apostle annexeth to this prohibition is, [ Lest they be discouraged.] Fre­quently hereupon Children fall in­to an Athymy, or despondency of mind, being (as it were) out of all heart. Whereby, either first their Spirits (if tender-hearted) are too much sadned: and this sadnesse inclosed in the heart is like a moth to a Garment, or a worme to wood; bringing diseases and im­mature death. Or secondly, through too much dejectednesse they are made stupid, and so ren­dred incapable of any considerable attainments, or commendable acti­ons. Or thirdly, they become des­perate and contumacious, whereby they provoke God, and God cuts them off. Certainly, Parents need abundance of prudence in corre­cting their Children.

If Parents will not be found wanting towards their Children they must mind their education. 2 [Page 47]Not only fitting them for an out­ward and particular calling, in re­ference to the world and well be­ing of their bodies: But also ha­ving an eye mainly at their generall and spirituall calling in relation to God and their soules. Thus the Apostle, Eph. 5.4. Bring them up in the nur­ture and admonition of the Lord. And God himselfe seems to be ve­ry confident of his servants care in this particular; he saith of Abra­ham, I know him, Gen. 18.19. that he will com­mand his children, and his houshold after him, and they shall keep the way of the Lord, to do justice and judge­ment, that the Lord may bring upon Abraham that which he hath spoken of him.

You are not inhibited the ha­ving of respect unto due decency, for education doth consist in Reli­gion, Learning, and Behaviour: But have a care that sauce exceed not meat. Every one ought to say of his naturall, as John of his spi­rituall [Page 48]children, 3 Joh. 3. I have no greater joy than to know that my children walke in truth. A mamma corporali, ad mammam spiritualem. Chrys. O Parents above all, be mostly carefull of your childrens soules. Hannah brought her Son Samuel very speedily from the na­turall to the spirituall dugge, so do ye. Be good examples to your Chil­dren. Instruct them. Dist [...] good things into them as they are capable of receiving. Children are like unto straight-neck'd bottles admitting by drops, Isa. 18.10. here a little, & there a little.

Yea, Castigatio­nes madica­mentorum fimiles sunt, non cibo­rum. Cattw. in Pro. 31.2. and correct them likewise when their is occasion. (Provided it be with moderation, and upon necessity, as Physick: not frequent and fami [...]iar as daily food.) Such is the reiterated counrell of wise So­lomon. 1 Sam. 4. We know how fatall Ely's indulgence proved to his Sons, be­ing both slaine in one day, and for the old man himselfe, difficult it were to tell whether his neck or heart were first broken. 2 Sam. 18.17. We leave Absalsm (that was so much coc­kered [Page 49]up) with an heape of stones upon him. And it ended far from well with Adonijah, 1 Kin. 2.25. whom his Fa­ther had not displeased at any time.

We shall discover in our chil­dren many vices, which we had need to cut off whilest they are young, lest they grow up with them when they are old. It was said of Ptolomy, that he was too young to reigne, but old enough to love Har [...]ots. So there are many, who are in Age children, but can com­mit sin like men. Wise to do evill, Jer. 4.22. but to do good they have no knowledge. But, O let not any nearenesse of relation make us to connive at wickednesse, or be silent at sin. In case of Gods dishonour we should forget our selves to be Parents, and them Children; using sin as a Ser­pent, the nearer it creeps unto us, the more to flye and hate it.

Youth is a plant very flexible, but old age a tree and inflexible. [Page 50]Youth is like soft wax, fit to take a good impression, but old age is hard, and more unfit to take such a counterfeit. [...]. I read of Diogenes, who seeing the rude carriage of a Boy, did reach his Master a reall in­vective, saying, The fault is not in the Scholar, but in the Master. I am afraid much of the sin of Children will be laid to the charge of Pa­rents. If we have a piece of ground, we will be at cost and paines in the manuring and tilling of it. We take delight in ordering our Gardens, and shall we neglect our Children? Ought we not much more to weed sin out of them, and to improve them? Psal. 127.3. Children (we heard) are the inheritance of the Lord, and the fruit of the wombe is his reward, and shall we reward the giver so un­kindly as not to give them educa­tion? O let us have a care of them while they are young, lest both they and we repent afterwards when it is too late. 1 Kin. 21.3. Naboth would [Page 51]not give the inheritance of his Fa­thers to Ahab. Children are the inheritances given us of God, take heed that through our negligence we do not what in us lyeth to give them to the Devill.

Commonly those Parents are most reverenced of their Children that have wisely and orderly cor­rected them. They that have laid the reines on their necks, and suf­fered them to go without correcti­on, are most contemned and de­spised of their Children afterward. Correct thy Son, Pro. 29.17. and he shall give thee rest, yea, he shall give delight unto thy soule. 1 King. 1. Adonijah (whom David would not displease) displeased his Father afterward, and came at last to an untimely end.

A third thing required of Parents, 3 is, To mixe Prayer with their Chil­drens Education. When we carefully plough, sow, & weed our Corn, we may hopefully pray for a good har­vest. This was the quotidian pra­ctise [Page 52]of holy Job, Quò multo­rum pigno­rum pateres, plures sunt, pro quibus deum de pre­ceres, multo­rum animae redimendae. Cypr. He rose up earely in the morning, (marke, this man prayed for his Children next his heart, and offered burnt offerings ac­cording to the number of them all, (he begs a particular blessing on every childs head;) thus did Job continually. And thus Bathsheba be­speakes her beloved Son Solomon, under the name of Lemuel, What, my Son! and what, the Son of my wombe! and what the Son of my Vows! O it is good for Children that they have praying Parents and good for Parents that they be at some proportionable expence for their Children in spirituals, laying up Prayers as well as Portions for them. The Prayers of faithfull Pa­rents are as seed sown in their life­time, the fruit of which their Chil­dren may reape after they are dead. Christians; I tell you, the time is comming, and now is, that Pa­rents prayers may be of more profit unto their Children than their E­states.

Fourthly, 4 let Parents take need and beware of idolizing their chil­dren. They are given to succeed in your stead: But beware you set them not up to your selves in Gods stead. 1 Sam. 2.29. It was heavens complaint against Eli, that he honoured his Sons above God, that is, did chuse to please them rather than God. If any fond Parents be guilty of this, your Children are (as Michal should have been to David) snares to you, and your selves occasions of evill unto them. I may at least allude to that place in Ezekiel, Cap. 24.16. Son of man, behold, I take away from thee the desire of thine eyes with a stroke. That is but a Type, Ver. 21. marke the Exposition of it. Speake unto the house of Israel, thus saith the Lord God, behold, I will profane my Sanctuary, the excellency of your strength, the desire of your eyes, and that which your soule pittieth, and your Sons and your Daughters whom ye have left shall fall by the sword. [Page 54]Truth is, these were a people grown more tender of the Temple and Arke, than they were of God himselfe, witnesse their loud Ac­clamations, Jer. 7.4. The Temple of the Lord, &c. and more indeed than the Lord of the Temple: These, toge­ther with their Wives and Chil­dren, were put into God's roome, and became the desire of their eyes. Well (saith God) but Ile plunder them of their Jewels. Sanctuary shall be profaned, and Sons and Daughters shall fall by the Sword: Ile learne them by sad experience, that they have a God which ought to have been dearer unto them than all these. And thus God takes away mercies from us, lest they should take away too much of our hearts from himselfe. Cuts away these suckers, that the topmost branch, which affords all the fruit, may not want its due.

We may love our Relations in due measure, Gen. 41.40. but (as Pharaoh said [Page 55]to Joseph) God will be in the Throne above them; that is, he will sit highest in our hearts. And good reason, he that dwelleth in the highest heaven should have the highest place in our affections. It is nothing but meet, that we usher our best friend into the best place. Otherwise, what we un­justly advance, he will most justly bring downe. If this King find a Wife, a Child, or whatever in his Throne, downe it goes. O then, (as the Psalmist saith of riches, so,) Psa. 62.10. if Children encrease set not your heart upon them. Joy not over­much in them. You will invite the man with the Gold Ring, Sit up higher, and bid the vile person, Jam. 2.2, 3. Sit down lower; O give check to all your enjoyments, and bid wife, chil­dren, Luk. 14 8, 9. and all give place to this more honourable person. If Dagon stand in competition with the Arke of God, down fals Dagon. If we dote too much over an Absalom, or [Page 56] Adonis, we are in danger to be be­reaved of them. Rivarity provokes God to jealousie: and then full soon may we bid adieu to our abu­sed mercy.

Beware of injuring or oppres­sing the off-spring of others. 5 Espe­cially such as over whom you have any Charge. Beleeve it, to wrong the Children of the deceased is a sin that weighs very heavy in Gods ballance. And were there none else, God himselfe will undertake to plague such barbarousnesse. You have a most full and famous in­stance in the Egyptians: Exod. 1. They turned most cruell butchers against Jo­seph's seed, that had been a Father unto them: And it was all the rea­son in the world they should have expressed their love to the dead, by shewing kindnesse to the living: But they will deale wisely with them, oppressing them with hard labour, and to root them out, or at least hinder their multiplying, [Page 57]every male-child must be a Sacri­fice to their savage inhumanity. O see how their cruelty recoyles up­on themselves, their first-born are slaine. God usually paies men in their own coyne. Lex talionis. Reraliates unto them according to the method and manner of their wickednesse. So that they are forced to say with Adonibezek, As I have done, Judg. 1.7. so God God hath requited me.

Thinke of it, you whom decea­sed Parents have intrusted with their poore fatherlesse Children, thinke of it, and take heed of inju­rious dealing: lest God measure it out unto your children as ye have dealt with those poore Orphans. When ever you are tempted to wrong them, say thus to your selves, Would I have God to deale thus with my Children? Would I have the recompences of the Lord to be unto them after this rate? Seldome shall you see the children of oppressours stand unto many [Page 58]generations. Men are most bold with them that want meanes of defence, but God is the Patron of such. Jam. 5.6, 7. Weake innocency hath a mighty avenger. Omnipotency is the protector of Impotency. God doth soonest unsheath his sword of justice in behalfe of weake and helplesse creatures. Psa. 10.14. The poore com­mitteth himselfe to thee, thou art the helper of the Fatherlesse.

In the sixth place, 6 mind this, That ye make not your Children your impediments, to hinder you in the discharge of any duty you owe and ought to performe either to God or man. In themselves they are not, do not you make them so. Jacob had a numerous off-spring, and yet was a strong wrestler with God. Job had many Children, and yet was an upright and just man, and one that feared God. And David had Sons and Daughters not a few, Psal. 119.164. and yet no bar to his devo­tion, witnesse his own words, Se­ven [Page 59](that is often-) times a day do I praise thee. There are some that thinke it an excuse sufficient for their neglect of holy duties, be­cause they have a great Charge. They must rise earely, and [...]ie down late, and little or no time can they spare for God, because of provi­ding for their Children. And if so, it will be just with God to remove away the pretended impediments, and make an experiment upon you if you will serve him better with­out than with children.

Againe, there is a Generation, (and it is the manner of many) that to cover their covetousnesse, and excuse their injustice toward men, plead their care for their Children, and affection to them. And so they become like the Lyon, Nah. 2.12. That teares in peeces for his Whelps, and strangles for his Lionesse, filling his holes with Prey, and his dens with Rapine. O take heed of tearing from others to get Estates for yours. It will be sad [Page 60]with them, whose gaine for their Children proves the losse of their Children, and their own soules to boot. Quasi verò quicunque patres sunt, nequaquam aut possint aut debeant omnino esse, nisi divites, & amare li­beros suos si­ne opum multiplica­tione non valeant. Salv. 7. Salvian pincheth the pra­ctice of such Parents, saying, Can­not men be Parents except they be rich? Nor love their Children with­out abundance of wealth? There­fore it is justice from God, either to take away their riches, and leave them nothing to leave their Chil­dren, or else to take away their Children that should have inheri­ted those riches, for whom their unjust and covetous scraping was.

And lastly, Give up your Chil­dren to be at Gods dispose. Do not dreame of such a rooting, as that your houses shall continue for e­ver, Psa. 49.11. your dwelling places unto all ge­nerations, and so call your houses after your own names. Rom. 12. The Gospel cals upon us to present our selves as Sacrifices unto God, and there­fore much more our Children, which are but pieces of ourselves. [Page 61] Hannah returnes her Son Samuel (whose name declares him the an­swer of her prayer, 1 Sam. 1. and a free boon from God,) as freely as he was gi­ven unto her. And he is preserved the Lords faithfull Prophet, and called to be a mighty Judge over Israel, when Eli and his Posterity are cut off. In nature, transplanted trees become most fruitfull; and Children are plants which flourish best in Gods garden. David was a man much acquainted with the mind of God, and he found no way so safe, in his dangerous flight from his unnaturall Son, as selfe-resignation into the hand of God. If (saith he) I shall find favour in the eyes of the Lord, 2 Sam. 15.25, 26. he will bring me againe; but if he thus say, I have no delight in thee, behold, here am I, let him do to me as seemeth good unto him. Let the same mind be in us, and say, Lord, if thou wilt yet in­trust me with what I have, I shall blesse thee: But if otherwise, thou [Page 62]canst take no more from me than what thou hast given unto me. Be­hold therefore, here am I, my wife, my children, my all, do to me and them as seemeth good unto thee.

The Elders in the Revelation cast down their Crowns before the Throne. Pro. 17.6. Solomon tels us, Childrens Children are the crown of old men, and we ought surely to cast down these Crowns at the feet of Christ. Let us confesse we had them from him, and devest our selves of them to do him honour. One uttered a divine Paradox, Mr Palmer. A Christian is one that gaineth by lo­sing, and while he loses he saves. God will have us willing to lose before he make us to game. To be ready to part with our children is the way to keep our Children.

The third use bids us moderate affections when such occasions of sorrow fall out. Use 3 I do not bid you utterly to wave affections but mo­derate them. Saint Paul prohibits [Page 63]not mourning, but mourning with­out measure. Religion abolisheth not affections, but moderateth them. Grace destroyeth not na­ture but rectifieth it. In mortifica­tion it is the carnality of affections are struck at, not affections them­selves. Stoicks are little better than Stocks. Such an Apathy suits nei­ther with Religion, Reason, nor Na­ture. God hath imprinted affecti­ons in man with his own finger, and will have them exercised. When no crosse laid upon us from God, neither losse of goods, nor friends, nor children, will affect us to sor­row; this is not Patience, Jer 5.3. but rather blockish senselessnes. Such stupidity the Lord complaines of in his own people, Thou hast smitten them, O Lord, but they have not sorrowed.

I do not therefore interdict weeping upon this occasion, nay, Non igitur velut peni­cille quodam sermonis mei, vesiras abstergam lacbrymas, &c. Ambr. in mortem Valent. Im­per. I say weep. This is a speciall hand of God, and he hath a dry heart that weeps not. His eyes and heart are [Page 64]far asunder, that affords not some teares. Only set Grace on worke as well as nature. Water this young plant we have this day set in the ground, but drown it not. Mode­rate sorrow.

God forbids Israel that hea­thenish practice of making them­selves bald, and cutting themselves for the dead. And Christ excludes those artificiall mourners, which were about Jairus daughter, Mat. 9.23, 24. to in­crease sorrow: Seeing that affecti­ons in that case needed rather the bridle than the Spurre. And the Saints of God have set limits to their sorrow to prevent excesse. Hence Joseph mournes seven daies for his deceased Father. Quid perdis tempora lu­ctu? And his great-grandfather Abram mournes for Sarah: yet, lest he should for­get his measures desires to bury her out of his sight. Gen. 23.4.

Indeed, some Saints have been excessive in this kind, Rachel for her children would not be com­forted. [Page 65]And David for Absalom in­geminates his dolefull out-cries, O my Son Absalom, O Absalom my Son, my Son: But it is noted, as their infirmity; and in the judgement of some of the Ancients, Aug. Bern. David did not so much bewaile the death of his Sons body, as the danger of his soule. But affections being turbu­lent and head-strong, I propound a double meanes of moderation, viz.

And first, we may moderate our sorrow by diverting it. That is, causing our sorrow to be conver­sant about some other object. Thus Artists staunch violent bleeding, by diverting the bloud, and open­ing a vein in some other part of the body. And Saylers when they are in a wrong course turne the Ship another way. This was the Nap­kin wherewithall our Saviour wi­ped the eyes of his weeping atten­dants, Daughters of Jerusalem, Luk. 23.2 [...]. weepe not for me, but weepe for your [Page 66]selves, and for your Children. Spare some teares, wherewith to bewaile your ensuing calamities. And so much is plainely imported in and about my Text, They shall looke up­on me (that is, Jesus Christ,) whom they have pierced, and they shall mourne, &c. which indeed is the spirituall and maine meaning of this Scripture, had it been to our present purpose to have prosecu­ted it.

O say of present sorrow, (as Joab did in another case) I may not tar­ry thus with thee. 2 Sam. 18.14. There are many other things that claime interest in my sorrow, and call for their due measure of teares. And doubtlesse this [...], 2 Cor. 7.10, &c. godly sorrow is an excellent thing. One observes very well, That it is a good ex­change to put away carnall joy for godly sorrow: for then we ex­change Brasse for Gold, a sin for a duty. Out of these brinish teares, God is used to brew the wine of [Page 67]spirituall consolation, your sorrow and consolation, Joh. 16.20. Your sorrow shall be turned into joy. It is good that present sorrow do not exceed sor­row for sin.

Say thus with thy selfe, Whither can I looke that I see not cause of of mourning? If I looke above me; I have a Crucified Christ, whom my sins have pierced, to mourne over. If I looke into mine own bosome; there I find a sinfull soule, deceitfull heart, and corrup­ted nature: yea, there I view mine own ignorance, atheisme, hypocri­sie, pride, covetousnesse, blaspe­mous thoughts, abominable lusts, &c. And if I look into the world; I discover the monstrous sins of the time, beastly drunkennesse, hatefull pride, abominable blasphe­mies, presumptuous and daring profanenesse, Magìs de­ploranda sunt, quàm dicenda. whereby God in all places is dishonoured and provo­ked. In a word, evils so horrid, as are fitter to be lamented with [Page 68]teares than mentioned with our mouths.

Adde hereunto the miseries of the Church, if thou hast not ut­terly renounced goodnesse, Ecclesia in attonitu. thou shalt find cause enough to sorrow. Oh!— Quis fando, abstinet à la­chrymis? In these divisions of Reu­ben, here are deep impressions of heart. The seamelesse Coat of Christ is sadly rent. Those polished and living stones of Zion lie scatte­red in the dust. It is even the time of Jacobs trouble. This is Zion whom no man seeketh after. Her waies begin to mourne, and her Gates to waxe desolate. Her pre­cious Sons, comparable to fine Gold, how are they esteemed as earthen Pitchers?

Mine eye affecteth mine heart. Wo is me my mother that thou hast borne me. Oh that mine head were waters, and mine eyes a foun­taine of teares, that I might weep day and night. My bowels, my bo­wels, [Page 69]I am pained at my very heart, my heart maketh a noise in me, I cannot hold my peace. For these things I weepe, and mine eye, mine eye runneth downe with wa­ter.

Secondly, 2 if ye would moderate present sorrow, meditate some moderating considerations. This is a very effectuall meanes, and much to this purpose may be cou­ched under these three following particulars, viz.

First, 1 meditate and consider Gods Soveraignty. There is no­thing we have but God hath both the chiese interest in it, and sole dispose of it. 1 Cor. 4.7. What hast thou that thou didst not receive? Surely, nei­ther wife, child, nor any thing else, from a morsell of bread to a drop of water: Nay, from a thread to a shooe-latcher. God may say of any of us here before him, most justly, as once Benhadad said most unjustly, Thy Silver and thy Gold is [Page 70]mine, 1 King. 20. thy wives also and thy children, even the goodliest are mine: And every one of us must needs answer as [...]d the King of Israel, My Lord, according to thy saying, I am thine, and all that I have. Or in those words of Laban, Gen. 31.43. These daughters are my daughters, and these children are my children, and all that thou seest is mine. All we have is Gods.

You that this day mourne for your only Son, and are in bitterness for your first-borne: consider upon what termes God gave this child. Even upon the same that Pharaoh's daughter delivered Moses to his own mother, saying, Take this child away, Exod. 2.9. and nurse it for me. Marke what God saith, Nurse it for me. Suppose any of you should put forth your child to nurse, and at the expiration of the time should send for the child: If then the Nurse should deny you your Child, or grumble to part with it, would it not highly displease you? What an [Page 71]unworthy and irrationall woman is this, (would ye say) that hath the face to detaine from me my own naturall child? Parents in this case, you are only your childrens nurses, and you do but nurse them for God, they are his children: O grudge not God his own, grumble not, repine not, when God sends death to your houses, to fetch home any Son or Daughter of his from nurse.

And doth not this soveraignty and supremacy in God render him also the sole disposer of all we have; Omnia ex nutu, arbi­trioque dei aguntur. Yes surely, either to give or take away, either to kill or keepe alive. O man who art thou that repliest a­gainst God? Rom. 9.21. hath not the Potter power over the clay?

This did silence Job in all his los­ses, Job. 1.21. he was dumbe before the shea­rer when he was shorne to his na­ked skin, stripped of all, and why? The Lord gave, and the Lord hath taken away. Thus Aaron, when [Page 72]his Sons were so sadly slaine by fire from the Lord, Aaron hold his peace, Lev. 10.3. there was silence in his Spi­rit. Thus Eli when the ruine of his house was reported, It is the Lord: 1 Sam. 3.18. Let him do what seemeth him good. And afflicted David upon this consideration is as mute as a Fish, I was dumbe, (saith he) I ope­ned not my mouth, Psa. 39.9. because thou didst it. It was Gods Act, and there­fore he had not a word to say. Thus Hezekiah, What shall I say? for God himselfe hath done it. Isa. 38.15. And the Church, I will beare the indignation of the Lord. Mic. 7.9. O Parents, it is God that takes away your Children, therefore take heed of heart-tu­mu [...]ts, or implicite murmurings. God hath all the keyes hanging at his own girdle, both the key of the wombe and of the tombe: and he will let in and out as he pleaseth, and who may say unto him, what dost thou? Job 9.12. Methinks by this time we should not make such Idols of our [Page 73]selves or ours, as for their deaths to grow discontented at the Lords appointment: But that Argument should ever sway with us, Fiat do­mini voluntas, The will of the Lord be done. Act. 21.14.

Againe, Confider in the second place childrens frailty. 2 Look unto the Rock whence they were hewn, and to the hole of the pit whence they are digged, and we shall find them to be neither Rocks nor Ada­mants, neither Pearles nor Dia­monds, but the off-spring of sinfull and weake Parents. Adam begat a Son in his own likenesse, Gen. 5.3. after his Image. God by creation made man in his Image, but man by procrea­tion begets one in his own Image: not only like himselfe in condition as a man, but in corruption as a degenerate man. Genere non vitio Adae, Chrisius. Tert. In this the man Christ Jesus is only free and singu­lar. Who can bring a cleane thing out of an uncleane? not one. Job 14.4. And who can bring a strong thing out of [Page 74]a weake? not one. That which is borne of the flesh is flesh. Joh. 3.6. The effect must needs answer to the cause, and the Product to the Principle. So that although Infants should neither live to imitate nor approve the actions of their Parents, yet their death is deserved. For though they be truly called Innocents in respect of actuall sin: yet they are so in respect of Original. From the ve­ry wombe they carry a depraved nature, which prepares them to act evill. We our selves hate crea­tures that are hurtfull, (though they never did hurt) because of their pernicious natures. The Scor­pion hath his sting within him, though he do not alway strike; and the Serpent his venemous poyson, though he do not yet hisse it out, and disperse it. For their final estate we meddle not, but leave secret judgements to God.

If then our Children be weake and fraile, dying and withering fin [Page 75]is the cause. Sin is the sally-port that lets death into the world, Rom. 5.12. Impatientia est quodam­modo in In­fantibus in cunabula, tunc quanta mox incre­menta? Tert. Sin entred into the world, and death by sin. Look at your childrens birth, and ye need not admire their death. Birth-sin merits death-suffering. Children have in them at first a bad stock, and should they live there would be as bad an improvement. This worme is bred in the Plant, and this decay at the core of the most beautifull Apple. Adam and Christ are as two Stocks or Roots, conveying different fruit unto their branches: As the new Adam Christ Jesus grace and life to all that are engraffed in him, so the old Adam sin and death. In Adam all dye, 1 Cor. 15.22. in Christ shall all be made alive.

Sin is the seed of death. And it is apparent, an Infant is no sooner born but he hath in him these seeds. I was shapen in iniquity, Psal. 51.5. and in sin did my mother conceive me. I presently got the infection of sin, and so a subjection unto death. I was even [Page 76]warmed in sin in my mothers wombe. Eâ lege nascimur. Sence. An Heathen called death Exitus communis: And true it is, death hath both young and old in bonds alike inviolable. As a Gene­sis, so an Exodus for all. A time to be borne, and a time to dye. Hence a certaine Philosopher, Sciome mor­talem genu­isse. hearing that his only Son was dead, makes answer, I am very sensible, I did but beget a mortall creature like to my selfe.

Lastly, 3 If Children be an holy seed, & within the Covenant, their upon their decease, consider even felicity. Sooner shall Gods right hand forget his cunning, than he will ever be unmindfull of any little one in Covenant with him. Indeed if our Children should come to maturity, and then dye unnaturall and murtherous Absaloms, incestu­ous Amnons, riotous and roaring Prodigals, &c. If this evill were concomitant with our Orbity, it might be written a mourning in [Page 77]good earnest: Planxit me­rito David super parri­cidâ filio, cui perpetuo sciret obstru­ctum exi­tum, &c. Bernard. As Bernard speakes most fearefully of the case of Absa­lom, and David lamenting his death. But Children that are justified from originall sin by Christs bloud, and cleansed by the Baptisme of the Holy Ghost, are in Abrahams bo­some. They wish not themselves againe with their Parents, as some­times the murmuring Israelites, Would to God we were in Aegypt a­gaine, but rather they say, as the Disciples did on Mount Tabor, Lord, it is good for us to be here. Vita homi­num caepit esse misera­bilis, debuit dari finis malorum, ut mors restitu­erit quod vita amise­rat. Ambr. Job. 5.7.

Indeed here they find sad enter­tainment, being courted with ca­lamities so soon as they enter the world. Their very teares seeme to presage their sorrows: Launching into such troubled seas, where stormes will never cease till they arive in heaven. It is their gaine therefore as well as ours to be freed from the burden of the body.

Neither let it trouble us that they are nipt in their tender yeares, [Page 78]and taken away in their minority: for those that dye in the state of grace dye in a full age, Eph. 4.13. and are per­fect men. What they want in time is made out in happy eternity.

David tels us, we shall go to them, 2 Sam. 12.23. but they shall not returne to us. And a very Heathen could say, Praemittimus, Scnec. non amittimus, we lose not our friends, but send them before us. Why then should we immoderately bewaile the death of those whom we must shortly fol­low? There is great joy in the meeting of friends; when Moses and Aaron met in the mount, for joy they kissed one another: Yet the joy of these meetings may be dashed and will have an end. But O what joy will it be when we meet one another in the glorious Mount of heaven, never to depart any more? Let us then moderate our mourning, and prepare for that meeting, 1 Thes. 4.17. When we shall meet Christ in the aire, and ahide with him for ever.

But I adde further, lest this griefe should overwhelme you, do ye o­verwhelme it with the considera­tion of a greater. Suppose your Children should live [...]o be a griefe to you, as Adam (Emperour of the whole world) had his heart sadned with one Son killing another; and David. In like manner Rebekah, who had a double desire at once, hath it imbittered with feare of a murderous emulation: That she confesseth, I am weary of my life, Gen. 27.46. and what good shall my life do me? Nay, suppose ye should have brought forth to the sword: Seen your little ones spitted upon Pikes: Their tender limbs rent like kids by cruell hands: Or pluckt from their mothers breasts, and have their braines dasht against the wall: Whilest the affrighted mother is halfe dead with astonishment. Or to see your selves so straightned by famine as to devoure the fruit of your bodies, your little Infants of [Page 80]a span-long: Being forced against nature, Parturire & Deglutire. to turne your tender kisses into cruell bitings, and suck their bloud that sucked your breasts.

(O tender hearted Fathers and Mothers, who knoweth how far this fire which is kind [...]ed among us may burne before it be quenched: Seeing it hath such combustible matter to feed upon, and such bel­lows to blow it up? All ye have hitherto seen may be only the be­ginning of sorrows.) Suppose ye should live to see women with child ript up: your daughters ravi­shed: your Sons captivated slaves: not knowing what destiny may be­fall them, but most likely to live abused, and dye without buriall. Nay, (which is saddest of all) have the Gospell taken from your Chil­dren. Would you not much ra­ther commit them to Christ in their Infancy, and lay them up with him?

The Ʋse in the last place coun­selleth [Page 81]us to keep close unto him, Use 4 the enjoyment of whom supplies every want, and sweetens every Crosse. The summe is, if we can­not keepe our children, yet, let us have a care to keep our God. Though you part with your own seed, yet, be sure you have the seed of God: And this child in you will cause you at the full birth to forget all the sorrow. Say to thy selfe, I now see the worth of Grace, and emptinesse of all things else: Nay, I foresee a time when nothing will stay by me but Grace: Therefore if I can make nothing sure, 2 Pet. 1.10. Ile en­deavour to make my Calling and Election sure.

This high piece of spirituall wis­dome the good Spirit of God did dictate unto Job. He could not keep his goods, Oxen and Sheep, Camels and Asses were gone: He could not keep his Servants, they were slaine: He could not keepe his Children, Sons and Daughters [Page 82]were dead: But yet, Job will have a care to keep his God. Say to God, as sometime that great wrestler Ja­cob, Gen. 32.26 I will not let thee go. He would hold his God though he lost his limbes, his life. We will be hold­fasts of our estates and money, we will not let them go, Oh that we could be so of our God.

It is said, Sir Walter Rawley. that when the Persians were defeated and fled, one of the Grecian Commanders followed them to the Sea, and tooke hold of one of their Galleys with his right hand, which being cut off he laies hold with his left hand, and being deprived of both, with his teeth, so unwilling he was to let them go: Dentibus & Ʋnguibus. O that we could lay hold on our God, as he did on the Gal­ley, even with tooth and naile, and hold him as our life. This is the doctrine of wisdome. Pro. 4.13. Take fast hold, let him not go, keep him, for he is thy life. Cant. 3.4. And thus the Church deales with Christ, So soons as she [Page 83]had found him whom her fouls loved, she held him, and would not let him go. Having now obtained her be­loved, she would not part with him againe upon any termes whatsoe­ver. She came by him hardly, and will not part with him lightly. She knows nothing in the wide Uni­verse comparable to such a Jewell. Take all, only leave her this pearle of price, and she hath riches enough to make her fully happy. Psal. 73.25. Whom have I in heaven but thee? and on earth there is none that I desire in comparison of thee. Christ is the strength of my heart, and my porti­on for ever.

Come now and let us reason to­gether. Hast thou lost thine estate? Here is a full Portion, Lam. 3.24. The Lord is my portion, saith my soule. Hast thou lost thy Goods? Here is a God that may satisfie, Gen. 15.1. Nim is ava­rus, cui Deus non sufficit. He is an ex­ceeding great reward. Hast thou lost, or rather lent a child unto God? Here's a Christ in lieu. Hast [Page 84]thou parted with a first-borne? Here is the first-borne among many brethren. Indeed Children are an Heritage, but God is the goodly heritage. Psa. 16.5, 6. So saith David, The Lord is the portion of mine inheritance. The lines are fallen to me in pleasant places, yea, I have a goodly heri­tage.

Micha of Mount Ephraim, he thought it was sufficient cause of complaint when he was deprived of his Gods, Judg. 18.24. Ye have taken away my Gods, (saith he) and what have I more? I allude to it, we may lose all we have in the world and yet have more: but if we lose our God, what have we more? Many things may, yea, all we have in the world, will one day give us a Vale, and de­part from us: But we are never spit in the face with a woe, untill God depart from us. Hos. 9.12. We to them when I depart from them.

O then, get closer Communion with God. Crave familiarity. Beg [Page 85]some smiles. When the Creature-comforts hoise saile and make away: entreat that the loving-kindnesse of the Lord may tarry with thee. A smile in Gods face is better than a world from his hand.

Imitate holy Job, Job 1.20. when God is taking away be humbling your selves before him, praying, wor­shipping. If we do but keep God, our losses cannot be very conside­rable. What is the losse of a wi­thered Nosegay, when we may smell to the flowers fresh in the stem? Or the want of a Puddle, when we may draw water out of the Fountaine? Injoying God we have all freshly and fully. 1 Sam. 1.8. God is better unto us than many Sons.

THe high and holy one of heaven, and wise disposer of all things is a most free Agent, owing unto no Creature an ac­count of his actions. Psal. 135.6. Whatsoever the Lord pleased that did he in heaven and in earth: and in all places. This [Page 88]God doth all in righteousnesse, and there is alwaies a most wise reason of his will: though unto us his will must be a sufficient reason.

His actings are like unto him­selfe, Rom. 11.33. deepe and mysterious, How unsearchabbl [...] are his judgements, and his waies past finding out? As soone may a man wade through the Sea, as passe through his bottomlesse depths: Or hold all the water of it in his hand, as comprehend his proceedings. They are such as can neither be expressed in words, nor fathomed with man's reason: Higher above us than the spangled heavens, and deeper below us, than the Center of the earth.

If then it be Gods part to act his will, it is surely ours to submit to that will, as holy, just, and un­erring. Reverently adoring what we are unable to comprehend. To this end I here present you with a pious patterne, the imitable exam­ple of this holy. Matron Naomi.

The last time I appeared in work of this nature (since when a poore pittance hath passed) we did in­stead of sweet spices, pound galls, I meane, preach of bitter griefe. And being now called upon the like occasion, I know nothing more seasonable than the like Subject. Suffer me therefore once more to requite my bay and sweet water with a sprig of wormewood: That we may a little sit down by the Rivers, Psal. 137. and hang our Harpes upon the Willows: Yea, that our Harpe may be turned into mourn­ing, Job 30.31. and our Organ into the voice of them that weep. Call me not Naomi, call me Marah: for the Al­mighty hath dealt very bitterly with me.

The Chapter presents us with a Tragical story, concerning the great affliction that befell a good wo­man: in all which she was suppor­ted by God, and left as a patterne of faith and patience to succeeding [Page 90]Ages. The Series of Gods provi­dence concerning her runs thus: A Famine is sent upon the whole Land of Israel, Annot. in loc. occasioned (as our Divines conceive, and is very preg­nant) by those plundering and spoyling Tyrants, the Midianites: who wasted the Country for many yeares together. Ver. 1. Whereupon Eli­melech, (a man of Bethlehem-Ju­dah) with this Naomi his Wife, and Mahlon and Chilion their two Sons, are forced to flee from the mouth of this meager devourer, Ver. 1, 2. and seek sustenance in the Land of Moab.

There she had not long so jour­ned, but meets with a tart dispen­sation: being in a manner stript at once of all her outward helps, and bereft of her chiefest and choicest friends. Her Husband and both her Sons dye, and she (poore widdow) remaines in a desolate and dis­consolate condition: Ver. 3, 5. being left to the wide world in a strange [Page 91]and heathenish Countrey.

Yet so soon as she heares God had visited his people with plenty, she endeavours some mitigation of her misery, by returning to her na­tive place, accompanied with the two yong widdows her daughters in Law. Ver. 6, 7. By the way she useth some disswasive Rhetorick, as one desi­rous to dismisse them: And whe­ther she speake seriously, out of her love towards them, as loath to bring them into an afflicted condi­tion, by living with her in extreme poverty: Or because she would try the truth and constancy of their affection towards her, I leave to others. But this is the effect, Ver. 8, 9, &c. the one is disswaded, the other is not. Herein Orpah is the embleme of a temporary professour, but Ruth beares the resemblance of a resol­ved Saint. It is our duty to follow the Lambe whithersoever he goeth. Not only to Mount Tabor, but Mount Calvary. Not only to be­hold [Page 92]him when he is glorified, but to stand by him when he is cruci­fied. It is expected we should love Christ with the Crosse, as well as Christ with the Crown. In matters of Religion we must put on resolu­tion. Ver. 16, 17, 18. God loves fixed Saints. Intreat me not to leave thee, or to returne from following after thee: for whither thou goest I will go: and where thou lodgest I will lodge: thy people shall be my people, and thy God my God.

No sooner sets she foot in the City of Bethlehem but the report is carried abroad upon the swift wing of fame: where all flock about to gaze upon her, Ver. 19. with wonderment admiring her great change. What a spectacle is this? Is this Naomi? As it were doubting whether it were she or not. Note. How strangely is she altered? Great afflictions may deface our outward goodd­ness, that men can scarce take cog­nizance of us. We may be such alte­red Creatures, as to become strange [Page 93]to our fami [...]iars. Only here is our comfort, if we have the marke of election upon our soules, which Christ can never forget. And ne­ver are men miserable till he say, Depart from me, I know you not.

From this doubting question of theirs, she takes occasion to frame this answer, Call me not Naomi, call me Marah: for the Almighty hath dealt very bitterly with me. And thus having brought her home to her City, we are come home to our Text.

Which we may digest into

• 1. A Doctrine.
• 2. And Use.

The Doctrine is not the preach­ing of the word, but the language of the Rod. Heare ye the rod, Mic. 6.9. and who hath appointed it. The Rod hath a mouth to speake, if we have an eare to heare.

The Use is not only verball, but vertuall and Practicall, she heares the rod, she accepts the punish­ment. [Page 94]the rod is sanctified. It is like Jonathans rod, there is honey upon the end of it. It is like Aarons rod, it buds and yeelds fruit, even the peaceable fruit of righteous­nesse. Heb. 12.11.

The Doctrine speakes bitter and heavy affliction, The Almighty hath dealt very bitterly with me.

The Use speakes humble sub­mission and subjection, she is sensi­ble of it, she submits to it: Call me not Naomi, call me Marah. The first of these is for our present pur­pose, and the later will be coinci­dent in the discourse. Let us first labour to give a little light into the words by way of Explication.

Call me not Naomi, Naim, civi­tas, vel no­men oppidi, ab amoenita­te, jueundi­tate & situ. Guich. & Minsh. call me Ma­rah.] Naomi signifieth sweet, or pleasant and delectable, and some­times beautifull. From this word the Hebrews did oft-times deno­minate Cities, because of their beautifull buildings, and sweet and pleasant scituation.

And Marah signifieth bitterness, so we read of the waters of Ma­rah, Exo. 15.23. the Israelites could not drinke of the waters because they were bitter, therefore the name of the place was called Marah, or bitter­nesse, Exod. 15.23. [...] Amarus, tum de sapo­re, tum de odore dici­tur. The Greeks do use a very Emphaticall word, signi­fying both such things as do disgust the taste, and displease the sense of smelling. The summe is, she sub­mits to Gods hand, and desires to be called by a name suitable to her condition.

The Almighty hath dealt very bitterly with me.] I conceive these to be the words, not of one mur­muring, (though the best are apt to expresse impatiency under such a condition) but of one sensible of Gods heavy hand, and bemoaning her owne estate. As if she should have said, God hath given me a ve­ry bitter pill and disgustfull draught in depriving me of my husband and two Sons, and bringing me in­to [Page 96]to this low posture of poverty, for so it follows, Ver. 21. I went forth full, and the Lord hath brought me home againe empty, and thus, The Al­mighty hath dealt very bitterly with me.

Amongst the reft foure things are very bitter viz. 1 Sin, every act of sin is a declining of God, whose glory is the chiefe marke we ought to levell at, Jer. 2.19. and this is an evill thing and bitter. Sin is like John's book, sweet in the mouth, but bitter in the belly. As Abner faid of the Sword, It will be bitternesse in the later end. It is sweet in the com­mitting, but stingeth afterward. Let a man offer us wormewood, so soone as we taste it wespit it out of our mouths. Sin is more bitter than wormewood therefore away with it. Christians, I say no more, when once you come to taste the pangs of death, you will say, ah! Sin is bitter.

The wrathfull displeasure of 2 [Page 97]God. O pray you may be preser­ved from tasting this Cup. Pray it may passe from you. A dram, a drop of divine wrath is soule-un­doing, lethall and mortiferous. O wo to the damned, that must suck the very dregs of Gods dis­pleasure, and drinke whole Vials of wrath in the darke and deep Cellar of hell for evermore.

Death is a bitter thing. 3 When Agag was spared by Saul, and doubted not to receive good quar­ter from Samuel, he said, 1 Sam. 15.32. surely the bitternesse of death is past. By ta­sting sicknesse, the brim of this cup, ye may guess what bitterness there is in the bottome.

And lastly, 4 grievous afflictions are very bitter. Because they do render the life bitter, and make the condition grievous. Great afflicti­ons may be called Waters of Marah. In this sense it is that Naomi speaks; And some among us may this day speake something out of the like [Page 98]experience, The Almighty hath dealt very bitterly with me. Now to the Point.

God Almighty sometimes de ales very bitterly with his beautifull and belovedones. Doctr.

Every true Saint of God is his Hephsibah and Beaula, Vel Cheph­sibab. Isa. 62.4. God's de­light is in them, and he is married to them. They are his Naomi's, his beautifull, pleasant, and delectable ones. And yet these polished and pleasant peeces may lye under very bitter dispensations.

God doth not alwaies enter­taine his people with Apples and Flagons: But sometimes feeds them with bread of affliction, and with water of affliction. Here is Naomi a pretious woman, whose name and disposition both render her pleasant and amiable, and yet speakes of bitter dealing from the Lord. Neither is she single, or pas­seth alone in such sufferings, for clouds of witnesses keep consort [Page 99]and joint-harmony with her in this water-musick. And though it is most true, Saints never drinke the cup of pure wrath, (which is the proper portion of the wicked) yet many ingredients of sorrow may be mingled in their cup, they may taste much bitterness from God.

Job (a man whom Scripture seems to Canonize for an eminent Saint, and patterne of patience, ye have heard of the patience of Job, yet, Jam. 5.11.) reads a decree against himself, writ­ten with gall and wormewood, Thou writest bitterthings against me. Job 13.26. Against me? Against whom? Job, who or what are you? Be pleased to take Gods own testimonie, if heavens witnesse may passe, I passe, A perfect and upright man, one that feareth God, and escheweth evill. Cap. 1.8. Nay further, One that speakes of God the thing that is right, and is ac­cepted of God in prayer, Cap. 47.7, 8. both for himselfe and others: and yet, He writeth bitter things against me.

We find in that Golden Psalme, Psal. 60.3. where David personates the Church, she thus bespeakes God. Thou hast shewed thy people hard things: thou hast made us to drinke the wine of astonishment, Ind [...] Pallor, & membro­rum vino madentium tremor. Senec. or trem­bling. It is an allusion to men ad­dicted to drunkennesse, the effect of which being long practised, of­tentimes ends in a continuall and habituated trembling. Thou hast mingled us such a bitter potion of providence as possesseth us with a Palsie, making us to tremble in e­very joynt, to reele to and fro, and stagger like drunken men: And this thou hast done, not to strangers, but to thine own people.

We must needs yeeld, that Zion is the Mountaine of Gods Holi­nesse, Psal. 48. beautifull for scituation, the joy of the whole earth, the City of the great King, and God is known in her Palaces for a refuge. That she is the Orbe wherein God appeares glorious to the Sons of [Page 101]men, Out of Zion, Psal. 50.2. the perfection of beauty, God hath shined. Psal. 76. Nobile & il­lustre no­men, propter inaudita mi­racula. That it is the Theater upon which God comes forth to act his terrible and wonderfull workes, In Judah is God known, his name is great in Is­rael; In Salem is his Tabernacle, and his dwelling place in Zion, There brake he the Arrows of the Bow, the Shield, and the Sword, and the Bat­tell. And the Lord hath chosen Zion, he hath desired it for his Ha­bitation. This is my rest for ever: Psal. 132. here will I dwell, for I have desired it. And yet the Daughter of Zion sits down weeping by the Rivers of Babylon, bemoaning her selfe in this Language, and blubbering out her complaint thus, I am in bitternesse. Lam. 1.4. And againe, Cap. 3.5. He hath builded against me, and compassed me with gall and travell. And Verse 15. He hath killed me with bitternesse, he hath made me drunken with wormwood. And Verse 19. I remember my affli­ction and my misery, the wormwood [Page 102]and the gall. Here I stop, I might be endlesse.

Having thus seen the truth of this Conclusion, let us in the next place make some enquirie when, and in what cases, God may be said to deale very bitterly with his be­loved ones: which we may mainly demonstrate in these following par­ticulars, viz.

When God smites in with an af­fliction. 1 Job felt the least finger of Gods hand far heavier than all his other massie and multiplied Cros­ses. Job 6.4. The arrows of the Almighty are within me, the poyson whereof drinketh up my spirit, the terrours of God do set themselves in aray against me. And it was not so much Ba­bylonish Captivity, as the appre­hension of Gods displeasure, that so deeply wounded the Churches heart, Lam. 3.3. Surely against me is he tur­ned, he turneth his hand against me all the day. As the love of God is better to a soule than the best [Page 103]things of this world, Corne, Psal. 4.7. and Wine, and Oyle: nay, better than life it selfe: Psal. 63 6. So the displeasure of God is worse than the worst things in this life: nay, than death it selfe. One frown from God is more grievous than all the smiles in the world are joyous. Eph. 6.12. The Apostle saith, We wrestle not against flesh and bloud, but against principalities, against powers, &c. Whence I infer, if it be so terrible to have the powers of hell, how dreadfull is it then to have the powers of heaven engaged against us? Here is God and not Man, Spirit and not flesh.

It was once Eli's disswasive Ar­gument to his Sons. 1 Sam. 2.25. If one man sin against another, the Judge shall judge him: but if a man sin against the Lord, who shall entreate for him? In our contendings with men we may have Seconds, but who dare joyne issue with us against God? Man may deale it out with man: [Page 104]nay, (in the strength of Christ) man with devils: But who can stand before Omnipotencie? Psal. 38.2. Thine Arrows stick f [...]st in me, and thine hand presseth me sore. This is very bitter.

Hidden afflictions. 2 When God hides from a soule the particular cause of an affliction. Psal. 42. Why art thou cast down O my soule: and why art thou disquieted in me? It was no lit­tle aggravation of Rebekah's trou­ble, when she had those struglings in her wombe, that she knew not the reason: And therefore she goes to enquire of the Lord, Gen. 25.22. Why am I thus? Foelix qui potuit rerum cognoscere causas. A disease found out is halfe cured: but till then very hopelesse. Alas (saith the poore soule) if I knew the speciall and particular cause, why God so and so testifieth against me; I would re­move it, that the effects might cease: But seeing I am ignorant of this, What hope? I may walke in bitternesse all my daies.

Inward afflictions. 3 Such as are not only skin-deep, but heart-deep. Sinking down to the soule, and weighing upon the Spirit. These are very heavy and bitter. For as those joyes which are kindled in the heart by the Holy Ghost are un­speakable: So those afflictions which wound the soule, and dart the conscience, are intollerable. Pro. 18.14. The spirit of a man will sustaine his infirmity: but a wounded spirit who can beare? Not huge Atlas him­selfe. Corporis vi­ta & statu­men est ani­ma, animae columen est Deus. Cart. in loe. No Herbalist could ever yet shew me, amongst all those varie­ties of simples in nature, the medi­cine that cureth a wounded soule. No, no, in this all are Physicians of no value. None can do it but the balme in Gilead, and the Physician there.

Sudden afflictions are much dis­gusted, and become very bitter. 4 When afflictions give us a surprize, like a whirlewind or storme at Sea. When we have our eye upon one [Page 106]point or quarter, and afflictions come in at another. Our expectati­ons are from one end, & evils come in at another. When they throng in at our back-doores, then and there as we never expected them. Suddennesse or unawares contri­butes very much to the bitternesse of afflictions. Thus the wicked are threatned, Pro. 1.27. that their destructi­on shall come as a whirlewind. And Moab to be destroyed in a night. Isa. 15.1. And this renders Christ's comming to judgement more terrible, That he will come as a Thiefe in the night, suddenly and unexpectedly.

It is reported, that the Basilisk and Man shoot such venenation at each other, from the eye at a di­stance, that whether hath priority of aspection is destructive to the other without corporall contacti­on. Sure I am, surprizing evils are oppressing evils. When death seemes to come in an hâc nocte, Luk. 12.20. and take away our sweet relations, [Page 107]without any considerable sum­mons given by sicknesse, (as hath been at this time) it is very bitter. When God sends Crosses flying upon us as Arrows, swiftly, and si­lently, they wound sharply and deeply.

Successive and continued afflicti­ons. 5 A little weight lying long up­on the back, at length grows pon­derous and burdensome. David was weary of his groaning. Pro. 27.1. When each morning seems to be big-bel­lied, and to bring forth a new griefe. When afflictions succeed and second one other: One horne springing up after another, and one Hydra's head after another. When afflictions are like unto Jobs Mes­sengers, one treading upon the heeles of another, and preventing one another. How many changes had that man? Oxen and Asses are gone, Sheepe and Servants are gone, Sons and Daughters are gone. When we have not to do [Page 108]with single afflictions, but whole armies at once assaile us. When we may say, as Jacobs wife in ano­ther case, Gen. 30.11. A Troupe commeth. When we are left to bicker with bodies, and to withstand whole broad-sides. Psal. 42.7. When deep calleth unto deep. Take a stone, cast it into a Pond, and presently ye will see one circle succeed another: So when God plyeth a poore soule with afflictions, like waves at sea, that it seems overwhelmed: Gutta cavat lapidem, — saepe caden­do. When he keeps the back continually bow­ed down, that there is no time to looke up and get a breathing: This is very sad. Marble decaies at length with continuall drop­pings.

When we are exercised with stripping afflictions. 6 Which may be called so in a double respect, viz.

When we are deprived of an only enjoyment, 1 the want of which makes a great breach, as if all were [Page 109]gone. Thus it was with Naomi here, what nearer than Husband and Sons? In being deprived of them she was stript indeed. And thus it was with Job, what nearer than Sons and Daughters? He ne­ver looked upon himselfe as a na­ked man untill they were gone. It is threatned as a great part of Je­zabels punishment, Apoc. 2.23. I will kill her children with death.

Looke as it is in an house, some goods may be removed, and per­haps not be much missed: But o­ther Utensils againe are so much for use and ornament, that the want of them leaves an house very naked. Even so, our Children are more to us than all we have in the world besides. Let houses be ne­ver so well fraught, they are very empty if Children be wanting. What wilt thou give me, Gen. 15.2. seeing I go childlesse?

When we are deprived of all at once. 2 That we are (as it was said [Page 110]of the young man) left utterly na­ked. Mark. 14.52. Here is stripping indeed. If a faire and beautifull Apple fall from our Tree, we are displeased; but if not one left upon it, then are we troubled. Thus God threatens Ido­latrous Israel, Hos. 2.3. to strip her naked, and set her as in the day that she was borne. So is Naomi, not an Hus­band, not a Child. And Job, se­ven Sons and three Daughters in the morning, but in a trice all dead Corpses. One Chicken serves the Hen to brood over. It was com­fort to old Jacob, that in the want of Joseph he had a Benjamin: Though Joseph is not, yet Benjamin is. It is a great mercy all our Arrows are not spent, but there remaines yet some shafts in the quiver. But when all is taken away at once, as with a wet finger, this is to be left naked, and is very bitter.

And lastly, 7 increasing evills, such as do thrive and grow upon us. When they are like the Deluge of [Page 111]old, swelling from the ankles to the knees, thence to the navell, and at last to overwhelming. When they come on by degrees, and the greatest is reserved for the last. When the dregs lye in the bot­tome, and the last morsell proves the bitterest bit. Just thus it is with Naomi, first, she is afflicted with Famine, next she is forced abroad, afterwards deprived of her meet help, her Husband, and last of all, of her two Sons. Whose heart would not have tendred to have seen Job give audience to those mournfull Messengers? One comes, Job, your goods are all seiz'd; Very sad, I am beggar'd. Another, Job, your Servants are slaine; A great deal sadder, here is precious life ta­ken away. A third, nay Job, but here is not all, I am sent unto you with more heavy tidings than all this, Job, your Children are every one of them dead, suddenly, violently, even all at a clap, and in the midst [Page 112]of their mirth and rejoycing. There might you have seen shatte­red cups and skuls, the bloud of the grape and of your Children mixed together. What say you to this Job? Oh! — Then Job a­rose &c. And the like shots did the wife of Phinehas withstand so long as ever she was able. 1 Sam. 4. Israel is defeated: very sad. Your Father­in-Law, Brother-in-Law, and Husband are dead: O griefe! But here is not all, The Arke of God is taken away; This last shot her to the heart, Then she bowed her selfe, Ver. 19. and travelled, for her paines came on her.

As it is the godly mans blessing, that his light shineth more and more unto the perfect day: Pro. 4.18. So it is the wickeds curse, Jud. 13. that his night com­meth on more and more, untill at last he inherit the blacknesse of darkness for ever. The godly, after all the manifestations of their Fathers love, find the best wine reserved last: [Page 113]But the wicked, after all his plagues, at last makes up his mouth with the very dregs of divine in­dignation. The nearer unto which afflictions we do approach, the more bitter they must needs be.

Hence it is plaine, Gods waies are not as mans waies. We deale bountifully with them we love, and bitterly with them we hate. Joseph is distinguishingly free to his brother Benjamin. Gen. 43.34 And Elkanah gives a worthy portion to his be­loved Hannah. If any aske the reason, why God is so heteroge­neous in this dispensation? I an­swer, Den. 29.29. secret things belong unto the Lord, whose judgements are a great deep, only revealed things to us. It is no imputation to be ig­norant of things not revealed. Where God doth not speake, the eare should not itch with desire to heare. Let us not soare over high with our waxen wings. Sapere ad sobrietatem. God se­verely punished those that pryed [Page 114]into the Arke. The Philosopher while he gazed of the heavens, fell into a Pit unawares. As soone, and sooner may we line out the way of a Serpent over a Rock, or of a ship in the waves, or of an Arrow in the Aire, as find out the waies which God walks in. Only here­in we may safely rest, Say ye to the righteous, Isa. 3.10. that it shall be well with him. Rom. 8. And all things shall worke to­gether for Good to them that love God.

Such is the admirable power and goodnesse of God, that he can bring light out of darkenesse, and good out of evill: yea, he can so over-rule the nature of things, that what of themselves would contra­operate he will cause to co-ope­rate, and make them serve for much good. He can sweeten bitter wa­ters, and make waters of Marah become waters of life. But lest any soule should be sick about this question, 1 Tim [...].4. [...]. and say, Why am I thus? [Page 115]These following reasons may mini­ster some satisfaction unto sober minds. viz.

Reason 1 The first Reason respects sin.

1 Sometimes God inflicts them as Castigatory stripes because of sin. It is possible whilest they are in the flesh Saints may sin: nay, it is im­possible they should not sin. True, He that is borne of God doth not com­mit sin, that is, 1 Joh. 3.9. as some do unpar­donably, or, as the wicked do con­tinually, as one in his proper ele­ment, he sinneth not wilfully, pre­sumptuously, impenitently, &c. yet not so, as if he could not, Deut. 32.5. or did not sin; Gods purest people have their spots. Pro. 20.9. Possumus quod jure possumus. Jam. 3.2. Solomon bids a chal­lenge to all the world, Who can say, I am pure from my sin? None just­ly. In many things we offend all. The greatest selfe-justifiers will prove the greatest selfe-deceivers. Take it in the Apostles own words, If we (marke we Apostles and Saints) say that we have no sin, 1 Joh. 1.8. we [Page 116]deceive our selves, and the truth is not in us. Euseb. Eccl. hist. l. 2. Clem. Hypo­typos. l. 7. James, sirnamed for ver­tue the just, reckons himselfe a­mongst offenders. There is a Ge­neration that are pure in their own eyes, and yet is not washed from their filthinesse: And I guesse none to be blacker in Gods eyes than those that are whitest in their own. Nitre, Sope, and Snow­water, will not wash off their ble­mishes.

Nay further, it is plaine, Saints do not only sin simply, but transitive­ly, even in performing duty, and doing good. So saith Solomon, There is not a just man that doth good, Eccl. 7.20. and sinneth not. It was once the perverse dispute of some Pela­gians, Whether by the absolute power of God, a just man might not live on earth without sin? But what have we to do with the ab­solute power of God, Quid in bâc vitâ uisi Aurora su­mus? Greg when his pleasure is otherwise? we have cause here to be humbled for the [Page 117]imperfection of our perfection: being at best like the gray morning, not cleare day. Though we do some things that are of the light, yet we do not want the reliques of darkenesse.

Sin hath some life in us still on earth, our sanctification being not yet absolute, which God suffers mainely for three reasons, viz. 1. For the exercise of our faith, patience, and constancy. He leaves some enemies against whom we may fight the good fight of faith, as the Canaanites were left in the Land to prove the Israelites. 2. For our instruction, to make us know, how deeply we are obliged to Gods mercy, and how excellent is that deliverance we have by Christ. Hereby we come to know the be­nefit we have by grace, to which we must make our recourse. Did we not feele how powerfull sin is to over-rule us, we could never have known the vile servitude of [Page 118]sin, under which we lay by nature: nor the excellent grace of Christ, whereby deliverance is procured. We find, that if the reliques of sin be so turbulent, how would it trouble us, & tyrannize, were it in its full vigour? 3. For his own greater glory, and Sathans greater confusion. Like Conquerours that slay not all enemies, but reserve some alive Captive for the day of Triumph, to be put to death for their greater shame, and the Con­querours greater glory. Josh. 10.23, &c. Thus Jo­shuah dealt with the five Kings that made war against Gibeon. So Jesus Christ, the Captaine of our Salva­tion, subdues all enemies, our sins: yet some remaine enclosed within us, (as in a Cave) restrained by his power from their former liberty, and when the battle is ended he will utterly spoile them of life.

This being so, men shall smart for sin where ever it is found, Saintship is no shelter. The best [Page 119]child will deserve it at one time or other, and an offending Son shall lick of the whip, yea, Gods own Son if he undertake for sinners. So long as we have in us this bitter root, we may expect some bitter fruit. Psal. 91.30, 31, 32. If Davids children (in Co­venant with God) breake his Sta­tutes, and keep not my Comman­dements; then will he visit their transgression with the rod, and their iniquity with stripes.

Saints themselves do never re­ceive the full application of free­dome from affliction till death. Joh. 16.33. Yet these are castigatory, not con­demnatory. They have the Cross, but not the Curse. Correction, Rom. 8.1. but not Condemnation. A good and a bad man may lye under a like calamity, and yet here is the diffe­rence; to the one it is a chastening, to the other a punishment. Suffe­rings may be alike in the nature and measure of them, and yet dif­fer in the acceptation. A Mer­chant [Page 120]and Malefactor both crosse the Sea, in one and the same Ship: To the one it is the pursuit of his Calling, and for gaine, to the other exile and banishment. Correcti­on stands for a good caution. Joh. 5.14. Piscu ictus sapit. Sin no more lest a worse thing come unto thee. The sins of Saints are more dishonourable unto God, and cut­ting to the heart of Christ than o­thers: therefore a smarter rod may hang at their gird [...]es. Greatnesse of mercy aggravates the greatnesse of sin, Amos 3.2. and addes to misery. You only have I known of all the Families of the earth: therefore I will punish you for all your iniquities.

Againe, 2 sometimes God dispen­seth afflictions, as medicinal Pils or Potions, to procure the soules health. Let no man ascribe to af­flictions more than is their due, they cannot worke of themselves, yet being sanctified of God, they have a threefold operation.

1. For the prevention of sin. [Page 121]They are those thornes with which God hedgeth up our way that we may not find our paths. Hos. 2.6. Natural­ly we are like unto beasts, desirous to breakeforth into wrong walkes and pastures: God will by these prevent our extravagancy, and keepe us within compass. If they go on, they shal prick themselves to the bone. Physicians open a veine, not only to cure, but many times to prevent a disease. God knows our disposition, how inclinable we are to this or that evill: And that we should not fall into these, he sends us sicknesse in body, sadnesse in soule, losses in our goods, friends, children, &c. And these, by Gods blessing, become golden bridles, to curbe and restraine us from that, which otherwise we should rush upon and commit. When the peo­ple saw Amasa wallowing in bloud, 2 Sam. 20.12. every one that passed by stood still: When we are in the hot pursuit of sin, yea, in the very [Page 122]chase, bitter afflictions serve to give us a stand. Psal. 4.4. Stand in awe and sin not.

2. They serve to awaken us out of sin. How apt are we to take a sweet nap upon the Lap of our De­lilah, our beloved lusts? And how unwilling to be disturbed? Pro. 6.10. yet a little sleepe, a little slumber, a little folding of the hands to sleep. How long did David sleep under the guilt of adultery and bloudshed before he was awaken by Nathan? Sin hath a strong power to charme us into a deep sleep. Pro. 23.34. Solomons Drunkard continues sleeping upon the top of a Mast; Judg. 16. Sampson is dor­ming when enemies are upon his back; Jonah. 1.5. And Jonah hath his senses fast lockt up when there is but a poore planke or inch-boord be­twixt him and death. Who fallen into a lethargy can awake himselfe? No more can men awake them­selves out of this spirituall lethar­gy. Secure sinners matter not, [Page 123]though the house be on fire about their eares.

Now sanctified afflictions are meanes, both to awake us and keep us wakefull. Psal. 77.4. Thou holdest mine eyes waking. Both the eye of my body and mind. How comes the Psalmist to be so wakefull? Even by being plied with afflictions, My sore ran, I was troubled, my spirit was overwhelmed, I am so troubled that I cannot speake, &c. David in his heavy affliction of spirit could say, My sin is ever before me, Psa. 51.3. and it was unto him as a Monster, very horrid and formidable: Whereas before in his jollity he was sensi­ble of no such thing. Looke up to God, and beseech him in this glass to discover unto thee the thing that doth thee all the annoyance, that sin may by little and little go out, and grace drop in. Many a soule had slept the sleepe of death if God had not sent some awaken­ing affliction, to shake them by the [Page 124]shoulder, and shout aloud in their eares.

3. They may be said to cure the soule of sin. 1 Pet. 2.24. But what then be­comes of the bloud of Christ, by whose stripes we are healed? An­swer, No great difficulty to unloose this knot, take it in short, cha­stisements may be said to cure the soule mediately, but not immedi­ately: for they are meanes to bring to repentance, which in its order and place leads us to the obtain­ing of pardon, and God ever gives when he forgives: Pardon of sin and power against sin are constant concomitants, and a double por­tion from God given to the soule. So then, the bloud of Christ is the only foveraigne Medicine of souls, and afflictions drive us to seeke the cure. Meliores sunt ques ducit amor, sed plures sunt quos corrigit ti­mor. Aug. To be wonne by love shews a spirit very Evangelicall, and the love of Christ ought to constraine us: yet many we see are brought home to Christ by the weeping [Page 125]crosse. The Prodigall in prosperi­ty had forgotten himselfe, but ha­ving gone a season to the schoole of lad experience, [...] at last he comes to himselfe. The Dungeon prea­ched to Manasses the doctrine of true Religion. And fellowship with the beasts taught Nebuchad­nezzar humility. Afflictions and the Crosse are Gods file to take off our rust, and make us bright.

Then let us not looke at present asperity but future profit. At first, Job something grudged the Lords visitations, but in the issue of those great troubles he was of another mind. No chastening for the pre­sent seemeth to be joyous, but grie­vous: yet neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse. No child takes pleasure in correction, for the time it is unpleasant and irkesome, he cries out, O good Father! good Master! and thinkes he hath no worse enemies in the world: But [Page 126]when he commeth to yeares of dis­cretion he praiseth God he was not permitted to live as he listed. Re­ceiving of Pils, and drinking of po­tions, the cutting and lancing of a man, and putting long tents into wounds, Eadem est ratio disci­plinae quae medicinae. these are not joyous for the present: And yet, the health which is procured afterwards brings joy. So afflictions, though irkesome to the flesh, yet they are wholesome to the Spirit. In nature the body is most healthy when the spleen is smallest: And the soule is at best when the body of sin that spi­rit in us that lusteth to envy, is brought lowest. Heavens designe in this dispensation is to kill that which would kill us. The time is comming, in which the soule shall say, Psa. 119.71. It is good that I was afflicted. Blessed be those afflictions that helped to keepe me out of hell, and to bring me to heaven. I may say of sanctified afflictions as he said of vertue, Amara ra­dix, dulcis fructus. The beginning is as bitter [Page 127]as gall or wormewood: But the end shall be sweeter than ho­ney.

The second reason of the point doth respect grace. Reason 2 God issueth out such bitter dispensations against his beloved ones.

To evidence grace. 1 To see if there be any sparke of a spirituall life in the soule. We try whether instruments be in tune by smiting upon them: our hearts are Gods Instruments, and when he smites upon us, they send forth either the sound of nature or grace. God led Israel in the wildernesse to prove him and to know what was in his heart. Deut. 8.2. Not that God is ignorant of our estate, but to make us appeare what we are, and give us a sight of our selves. A Pilot is best known in a storme, a Souldier in fight, and a Saint in affliction. This day will make us discerne betweene a tree and a man: Some weeds being rubbed offend the sense, whereas [Page 128] Pomander chafed yeelds a comfor­table smell. Afflictions discover the carrion-like corruptions of some, but are as the breaking of a box of oyntment to others. What is this man, or that woman (saith God) Silver or Drosse? Corne or Chaste? Flesh or Spirit? He shall no longer dissemble with the world and his own soule, Ile make him appeare in his colours. Under the Crosse the godly pray, the wic­ked often blaspheme.

To try grace. 2 We are comman­ded to prove all things, yea, our own selves. 2 Cor. 13. [...]. To deale with our selves as the Goldsmith with his Gold, bring our selves to the touchstone of triall, the ballance of the Sanctuary, to see if we be right metall and weight: yea, to pierce our selves thorough, and see if we be sound at heart. All is not Gold that glitters. A varnished Paste­board or painted Post may shine till they come to scouring. That [Page 129]may seeme to be grace which is not. Jacob may mistake his Sons. No flower in the garden but a weed may be found to resemble it in the wild wildernesse. It is pos­sible nature may (Parrat-like) coun­terfeit heavens language. A man may walke in a Saints habit, and speake with an Angels tongue, and yet he himselfe a devill incarnate. Therefore God will try grace, whe­ther it be of the right stampe or no. The Apostle speakes of the triall of faith, 1 Pet. 1.7. Cap. 4.12. and concerning the fiery triall. God hath his fire in Zion, and his furnace in Jerusalem, and he will melt men, for what else should he do to his people? As God gives grace, so he will try grace.

Saints, look to your fincerity, for one time or other God will in some way try you. Here is a man (saith God) proclaimes his own righteousnesse, and there is a wo­man hath much to say for her selfe, [Page 130]put them into the fire, bring affli­ction upon them, let us see what metall they are of. O my brethren, I guess the times approach, you and I may be tried to the bottome whe­ther grace or no grace, and whether true grace or feigned grace. If ever it be put upon us, whether we will receive the marke of the beast, or lose all commerce and incomes in the world: whether we will fall down to the Image, or into the hot fiery furnace: whether we will side with uncircumcised ones, or suffer affliction with the people of God: whether we will run with men into the same excesse of riot, or by departing from evill make our selves a prey: By that time our day grows so hot, the hid­den things of the heart will be much manifested. In the fire the chaffe is consumed, but Gold re­maines, and is purified. Pinch­ing weather searcheth unsound bo­dies.

To preserve grace. 3 Salt (a very keene and searching thing, yet) preserves meat from putrifying. And the Crosse (a bitter peece of wood, yet) is a great preservative of grace. Frost is sharpe and sear­ching, but very wholsome wea­ther for sound constitutions. Affli­ctions are very wholesome aire for grace to live in. Search, and you may find this true upon your own spirits; Prosperity (as a full feast) is apt to make us dull and drousie in holy duties, then have we lesse mind of God, and pray seldomest and coldest. An Army in peace is subject either to mutiny, or mis­imploy themselves. In prosperity is the greatest danger of our soules. Then do we least feare, and are soo­nest overtaken with pride, hypocri­sie, security, uncleannes, and all evil. Solomon, who had the most prospe­rity, fell the foulest. But afflictions serve to mind us of our duty, and to quicken us in the same. Under [Page 132]the Law the fire upon the Altar must not go out, grace is an hea­ven-borne-fire, or holy flame, kin­dled in our hearts by the Holy Ghost, which the devill and flesh go about to extinguish, therefore we had need [...], 2 Tim. 1.6. to re-kin­dle or revive it. Afflictions help to blow it to a brighter flame.

To exercise grace. 4 Those are the sweetest and wholesomest waters that run amongst Rocks. Stars shine brightest in the night, and graces are most glorious under exercise. Such shall be found unto praise, honour, 1 Pet. 1.7. and glory, at the appea­ring of Jesus Christ. There are two exercises for the godly. 1. The Scriptures; 2. And the Crosse. We must expect to be exercised in cha­stenings, that is to undergo many. One action makes not an exercise. Habitus ac­quiritur ere­bris actioni­bus. It doth not render a man a Soul­dier that he hath fought once, or a marriner because he hath been at Sea once: Neither is he exercised [Page 133]in afflictions that hath been once afflicted. We must passe through many tribulations. God will exer­cise us daily. It is the use that ma­keth perfect. He that is not used to running cannot run well, and so of the rest. The body grows cor­rupt for want of exercise, and so shall we, if we be not exercised by afflictions.

To encrease grace. 5 Saints are not perfect in this life, but these bitter waters being sprinkled upon them are meanes to help their growth. Zachary, Nemo in bâc vitâ perfectè perfectus. after he had been dumbe a season, spake more de­voutly the mystery of Salvation. A man in danger of drowning stretcheth out his hand to the ut­most extent to lay hold on some twig: So will the hand of faith, to lay hold on Christ. God doth so turne these stones into bread, that his people come forth very much improved out of afflictions. There­fore saith Paul, We glory in tribu­lations, [Page 134]knowing that tribulation worketh patience, Rom. 5.3. and patience expe­rience, and experience hope. And the trying of your faith worketh patience. Jam. 1.2. Habits are strengthened by frequent acts. The more we act grace, the stronger it grows. The more these Cedars are shaken with winds of affliction, the more deep­ly they become rooted. Crescit sub pondere. Being like palme trees, flourishing the more because of the weight that hangs upon them: Or like Anteus in the Poets, gathering strength by their falls. Affliction is good with grace, but freedome is evill without. That condition can never be sad in which grace is gained.

Besides, the sick child is most in­dulged. God is very tender over his sick children. They receive ma­ny a sweet visit from him during their affliction, and no time like that for the hearing of prayer. Zech. 13 9. No people so prevalent with God in prayer as those who are refined. [Page 135]When these Sons of Levi are refi­ned as Silver, and purified as Gold, Mal. 3. then are their offering's acceptable and pleasant unto the Lord. And frequent it is, Christians treasure up more experience of God in a little time of adversity than in all their life-time before. Afflictions found Job a good man, but they left him an experienced man, even to selfe-abhorring. So saith the Text, Job 42.5, 6. I have heard of thee by the hearing of the eare: but now mine eye seeth thee. Wherefore I abhor my selfe, and repent in dust and ashes.

The last Reason doth respect glory. Reason 3

Bitter afflictions make us long for glory. 1 How apt are we to sit down short of heaven? Some in profits and pleasures, and others in selfe-righteousnesse? Deut. 3. The Reu­benites and Gadites, seeing a Coun­trey pleasant, and fit for their pur­pose, had no mind to passe over Jordan. Had we no afflictions we [Page 136]should looke for no other heaven. But afflictions bespeake us thus, Soule, there remaineth a rest to the people of God, but here is not thy rest: So long as thou livest here thou shalt find thou art upon a Sea of troubles, tossed to and fro up­on waves of misery and never shalt be quiet till thou harbour in hea­ven. Whereupon the soule chan­geth choice, Desiring to be dissolved, and to be with Christ, which is far better. Nay, hence she comes to be wholly made up of desires, emp­tying her selfe in these breathings, I see it will never be better with me till I be in heaven, and bath my selfe soule and body in those rivers of joy. Here is a wildernesse there is a Canaan: Here the best Roses have thornes about them, there is nothing that offendeth: Here all things at best are but bitter-sweets, there is no bitternesse at all. In Christs presence is the fulnesse of joy. Psal. 42.2. My soule thirsteth for God, for [Page 137]the living God: when shall I come and appeare before God?

For this they groane from their very hearts for the redemption of their body, Rom. 8.23. to lay aside their bur­dens, and to be cloathed upon, 2 Cor. 5.4. that mortality might be swal [...]owed up of life. And cry, Apoc. 22. Come Lord Jesus, come quickly. No woman with child more hearti [...]y de [...]reth de [...]i [...]e­ry from the burden she walkes with, nor any Jew ever looked more earnestly for the Jubi­le, than they for that time. The world is a barbarous country, and heaven a sweet home, a p [...]ace of desire. The soule grows impatient of delay, and can never receive satisfaction till that day arise upon it.

They are meanes to fit and pre­pare us for glory. 2. Col. 1.12. There is a ma­king of men meet to be partakers of the inheritance of the Saints in light. And the same Apostle tels us, Rom. 9.22, 23. as there are vessels of wrath fitted [Page 138](or made up) to destruction: So there are vessels of mercy afore prepared unto glory. I know there are two maine things on Gods part to make up this aptitude in man, viz. 1. The powerfull opera­tion of his grace, whereby he ma­keth us new creatures, 1 Cor. 15.50. 2 Cor. 3.5. Joh. 3.3. Vae laudabi­li vitae ho­minum, si absque mise­ricordiâ discutias cam. Aug. 2. The mercifull acceptation of his good will, whereby he covereth our in­firmities, and accepteth of our weake endeavours in Christ, as perfect obedience. And this holy preparation comes between the Elect and glory, which worke afflictions help very much to ad­vance.

Solomon saith, To every thing there is a season, a time to weepe, and a time to laugh. There is Tempus determinatum an appointed time, Eccl. 3.4. it is good for us it be Tempus oppor­tunum, a fit time. When the Sun shineth on one side, it casteth a shadow on the other. Bitternesse [Page 139]treadeth upon the heeles of sinfull pleasure. Nunc tem­pus flendi est & [...]a fu­ [...]dendi. H [...]eron. in L [...]. 6. [...]1. It is a blessed thing to have the time of sorrow here, that joy may follow hereafter. So our Saviour, Blessed are ye that weepe now, for ye shall laugh.

In the Deluge of old, the same waters which drowned the wic­ked of those times bare up the Arke, and preserved Noah with his Family. Punishments to the wicked are the beginning of hellish torments, but afflictions to the godly are helps to heaven. They faile upon these bitter waters to that safe harbour. Afflictions are Gods tooles with which he hews and squares his living stones, and makes them fit to be laid in the heavenly Jerusalem. The way to the joyfull Canaan was through the howling wildernesse. God is used to bring his people through fire and water, before he bring them into his wealthy place. Those are darke and straight passages that [Page 140]lead into these spacious mansions of light. I [...]ur per an­gusta ad an­gusta. The way to heaven is by the gates of hell. We must through much tribulation enter into the Kingdome of God. Act. 14.22. What shall I say more? The Son of God was presented with gall and vinegar be­fore he dranke the wine new in his Fathers Kingdome: that is, he dyed a most cursed death before he came to live that most blessed life.

Methinkes this might be as sugar to sweeten afflictions unto us. A sick man will drinke bitter potions to procure perfect health. A wo­man endures great paine and sore travell for the joy of a man-child. The Husband-man will sow in winter that he may reape in har­vest. O let us be willing to sow in teares, that we may reape in joy. Seed-time for the most part is not very joyous, there is much cold and raine endured, and the Seed at present seemes to be lost: But [Page 141]when harvest commeth then comes the joy. So the seed of righteous­nesse is sown in affliction in this life, but great joy shall be at the generall harvest in the life to come. Then we shall not know what sor­row meaneth, but shall have those joyes which neither eye hath seene, 1 Cor. 2.9. nor eare heard, neither entred into the heart of man to conceive.

And now I place this as a conclu­sion to these reasons, that there is abundance of wisdome and mercy shining forth in these dispensati­ons. God will not put new wine into old bottles, nor tender hard meat to weake stomackes, such as are babes in Christ. Whilest Chri­stians are weake their trials shall not be strong. Isa. 27.8. He debates with them in measure proportionated to their strength, 1 Cor. 10.13. and will not suffer them to be tempted above what they are able. If he purpose heavy afflictions, he will stay till they be strong enough to beare them. Paul [Page 142]begins his Hieraticks thus, Rom. 14.1. Him that is weake in the faith receive you, but not to doubtfull disputations. And certainly it is not for young Novi­ces in Religion to dispute points, (like children which delight in Knives that will hurt them) much lesse to meddle with jug [...]ing Jesu­ites, that have distinctions at their fingers ends, versing themselves in nothing else but controversies: I advise such, study rather to live well than to dispute. Neither in­deed are those to be allowed, the constant tenour of whose di­scourse tendeth to little better than to puzle poore soules. I read of a Philosopher, which but on [...]e boasted that he could ho [...]d Argu­ment, and dispute of any Position, true or false, a whole day: And the Lacedemonians banished him, consi­dering him as one dangerous among the common people, and a fit fel­low to disturbe the peace of the State. Psal. 2.10. Et nunc reges prudentèr agite, [Page 143]eruditionem percipite, ô judices terrae. But haec obitèr.

Thus, in dispensing afflictions, God observeth this rule. He will not deale too bitterly with babes, or lay a mans burden upon a childs shoulder. A wise Merchant com­mits his strongest bottomes to the most dangerous Seas. And a Ge­nerall puts his best Souldiers upon the hardest service. They were of Davids worthies that brake through the Philistines host to fetch the wa­ters of Bethlehem: David had many in his Army, but they are Champi­ons of approved valour and pro­wesse that are put upon this de­signe. Even so God will not put it upon weake Christians to bicker with an Army of strong trials and afflictions, but such as have obtai­ned experience and strength of grace.

The Use is twofold, Use the first of which is directed to the free, and the latter to the afflicted. To the [Page 144]free it speaketh two things. O ye, that as yet have not tasted bitter­nesse, or at most but tasted some crums of gall, and drops of vine­gar and wormewood.

Be charitable towards others. 1 Wring not out more wormwood into their cup by your rash and un­charitable censoriousnesse. I disco­ver a double distemper very Epide­micall amongst them which are called Christians, 1. Their carri­age is very super [...]i [...]ious towards the weake. 2. And their censures very uncharitable towards the af­flicted. These two are very evill sicknesses, which we ought to get cured. Here I have liberty to pinch the latter, to crush uncharitable censurings.

It is a very ill but common thing, to judge of persons and estates, whether good or evil by their out­ward condition, and casualties that befall them. Usually men charge great guilt upon them that are [Page 145]greatly afflicted. Surely (say they) he is a man whom God hates. He hath the most sorrow, and there­fore the most sin. Thus Christ him­selfe was numbred with the trans­gressours, when he was only woun­ded for our transgressions. For while he bare our griefes, and car­ried our sorrows, he was esteemed stricken, smitten of God, Isa. 53. and for­saken. Likewise, those exemplary judgements which befell the Gali­leans, and those upon whom the Tower of Siloe fell did render them very obnoxious to censure: There­fore our Saviour takes it off, Say­ing, Luk. 13. Suppose ye that these were sin­ners above others? I tell you nay, but except ye repent ye shall all likewise perish. And the Barbarians of Me­lita, presently shoot their fools bolt against Paul, (a great deale more venemous then the Vipers tooth,) Acts 28.4. No doubt this man is a murderer. So apt are men peevish­ly and preposterously to descant [Page 146]upon the sufferings of others.

To disswade from this, know, 1. Censuring is against a Gospell-command of Christ, Judge not, that is, rashly, or rigidly, misconstrue not doubtfull things, exasperate not small things. Mat. 7. Periculosum est de servo alterius ju­dicare. Hier 1. Cor. 13. Who art thou that judgest another mans servant? 2. It is against Gospell-charity, or Chri­stian love, which thinketh none evill. 3. And lastly, It thwarts the right use which every one ought to make of his own frailty, Gal. 6.1. Considering thy selfe. But alas! It is naturall for men to reflect upon others, with neglect of themselves. Like Plutarchs Lamiae, or Fairies, which carried their eyes in their heads when they went abroad, but when they came home put them up in a boxe. Whereas Paul, looking into himselfe, was of another mind, he thought himselfe the greatest sin­ner alive, 1 Cor. 15.8. with 1 Tim. 1.15. withnesse his own words, The least of Saints, the greatest of sinners. And did we but shake our [Page 147]own bosomes, I meane, marke the corruptions of our own hearts, and aberrations of our own lives, I am sure we should have little lust or leisure to censure others.

Doubtlesse sin is the ground of misery, and misery the effect of sin. And therefore whatever God principally intendeth, it is good for us to acknowledge sin as the cause; clearing God, and accusing our selves, it is righteously thus with me. No affliction but is first thus merited, Lam. 3.29. Man suffereth for sin. The Position of one cause is not the removing of another where many concur: Neither doth the affirming of the principall cause deny the lesse principall. Yet both are to be considered, and that according to their occasionall ener­gy. And therefore when the Dis­ciples propounded that question about the blind man, Master, who did sin, this man, or his Parents, that he was borne blind? Christ answers, [Page 148] Neither hath this man sinned, nor his Parents; but that the workes of God should be made manifest in him. This he doth not speake [...]simply, for both he had sinned, and his Parents had sinned: But the mea­ning is, the sins of this man and his Parents were not the cause, why he rather than all sinners was borne blind: But that Gods glory might appeare in his cure. And therefore one well observes, Non art is sed potesta­tis. Ambr. this giving of sight, to a man borne blind, was not a cure of Art, but of power. So that although sin be the meritori­ous, yet it is not alwaies the mo­ving cause of affliction.

Gods secret dispensations are not for us to descant upon. Known unto God are all his own workes, but none of us know either love or hatred by these common events that happen alike to all. Eccl. 9. I might bring in a large enumeration. Eli, a Priest of God and a good man; 1 Sam. 4.18. yet suddenly brake his neck by falling [Page 149]backward from his seat: Jonathan a faithfull friend, and sworne bro­ther to David; 1 Sam. 31. yet falleth by un­circumcised hands: The Prophet that came to Bethel, 1 King. 13. passeth with most for an holy man; yet is killed in his way a by Lion: Josiah, a religi-Prince, none like him; 2 Chro. 35.23. yet is cut off and slaine in the prime of his time, in the Valley of Megiddo: Jobs. Children were well educated, and inherited many prayers: Job 1. yet a violent and sudden period is put to their lives: What say we unto these?

Paradise and Purgatory are not more contrary notions than the estates of Saints are different as to this. Some are led by a gentle hand, others passe through many stormes before they reach the harbour. How uncessant are the trials and conflicts of some? A man would thinke it as impossible for them to reach heaven as to climbe up to the clouds. But let us learne [Page 150]from hence, If Gods hand be against them, let not our tongue be against them. To him that is afflicted pity should be shewed. The Lord knoweth (though we do not) why he suffers such holy and humble soules to be so much disquieted. Let us cease censures, and rather tremble at, and adore the sove­raignty of God: that hath it in his own hands, how, and by what way he will bring soules to hea­ven.

Be carefull of your own selves. 2 Rest not in any present immunity, but prepare for future contingen­cy. Little knowst thou how soone God may cause this bitter cup to passe from thy brother and put it into thine hand. Sufficient unto the day is the evill thereof. Every day is a new life, and bringeth its own cares along with it. O have not your hearts so stupidly secure as to be insensible of the changes of Pro­vidence. One asking his friend, [Page 151]Will you please to dine with me to morrow? Ego à mul tis annis crastinum non habui. His answer was, I have not had a morrow for these many yeares. Soule, thou hast seen what is, and hath been: but thou knowst not what shall be. To day thou art rich: Omnia quae eventura sunt, in i [...] certo jacent. To morrow thou maiest be poore. To day in health: to morrow sick. To day alive: to morrow dead. To day children: to morrow childles [...]e. The clearest day may ere night prove darke and cloudy.

Therefore two things: first, 1 sit loose from your enjoyments. Psa. 62.10. 1 Cor. 7.30. Set not your heart on them. Vse them as if you used them not. Be not so busie with these Cockle-shells and toyes upon the sea-shore as to for­get the tide, which sweeps away all on a sudden. Say to thy selfe, I know not how soone God will be­reave me of my only beloveds, and take away from me the pleasure of my heart, and that which is preci­ous in mine eyes. At present I have [Page 152]plenty and prosperity, my belly is fully fed, and my back warmly cloa­thed. Now my house is richlyfur­nished, and my Vine and Olive branches, wife and children sit round about my table. But I know not how soone stripping times may come, that mine eyes shall behold none of all these. These things may give us the slip, and salute us with an abrupt Vale when we least expect it. Commonly when we thinke our selves most exempted from trials then are they at our heeles. It is our wisdome to sus­pect our selves when our path is most pleasant. I read of Nero that Tyrant, who having a beautifull Lady to his Empresse, would some­times salute her with these words, O goodly face and neck! but when I list it shall be cut off. Say to thy sweetest outward comforts O faire mercies! but when God will ye must all be cut off.

Nay secondly, 2 Sit loose from [Page 153]your own selves. Selfe-deniall was our Saviours Doctrine, Mat. 16.24. and is the very institution of a Christian. One way or other, sooner or later, God will try what you will do. God will see if he can prevaile so far with you, as to and c [...]eave cling unto him when all is gone. Beleeve it God will not harbour such as he knows not what to make of. (I speake after the manner of men) None shall want their trialls. Soule, un­der colour of Religion thou maiest retaine a great deale of selfe in thee, and God will put thee to it. Selfe-deniall is of large extent. Thinke not alwaies to carry thy course even and faire, and to go on smoothly with peaceable living, and formall praying and hearing: God will surely take a course fur­ther than thus to try what is in thine heart. The wind may blow long and loud upon the sound side of a tree, and the tree make a shift to stand: But when it gets into [Page 154]the hollow of the tree, and affronts it on the rotten side, then it puts it hard to it, ten to one to lay it under feet. O know that smooth and unblameable walking will not serve your turne, there is a greater worke lies upon us, to stick and stand to our tacklings when the Lord effectually tries us.

Now soule, see and consider well what thou hast to do. If it be so brought about, thou canst not both hold God and thine enjoy­ments, God and thy Children, God and thy Life: canst thou close with God, be faithfull unto him, and content with him without these? Here thou art put to it in­deed. Mat. 16.25. Whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. And this may serve for them that are free.

The Use in the next place is to the afflicted. Use And to them also it speakes two things:

The first is comfort. 1 It is said of the waters of Marah, that when they were so bitter, as the people could not drinke, Exod. 15. upon Moses his crying unto the Lord, the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet. The Do­ctrine is a bough of that tree, The Lord may deale very bitterly with his beloved ones. And so it is, Lord, Joh. 11.3. be­hold, he whom thou lovest is sicke, which is also applicable to all other sufferings, Lord, behold, he whom thou lovest is bereaved of his Chil­dren, deprived of all, Heb. [...]. &c. Whom the Lord loveth he chasteneth, and scour­geth every Son whom he receiveth. That is, into his love and favour in this life, and into his Kingdome in the life to come. And yet the scope of that Scripture (marke the place) speaketh unto us lovingly, as unto Children. 2 Sam. 23.5. This was Davids comfort. Although my house be not so with God: yet he hath made [Page 156]with me an everlasting Covenant, ordered in all things, and sure: for this is all my salvation, and all my hope, although he make it not to grow. The meaning is, though my Family have not that flourishing prosperity, but there are many ene­mies against my house, and my Children mutiny amongst them­selves: yet, all this shall not fru­strate the free promises of God made unto me, and grounded on the Messiah. And this was his com­fort, and his hope, in the want of outward prosperity.

Besides, they come from a Fa­ther, not an Avenger, out of love, not rigour: and he that hath one hand upon us, hath another under our heads: and the one is not more stretched out to smite than the other is to consolate. When by reason of sin and suffe­ring the whole head is sick, and the whole heart is faint, Christ laies down himselfe as a Pillow for the [Page 157]soule to be refreshed upon: by the application of his own righteous­nesse, and the consolations of the spirit. And though all should be taken away, yet there can be no want where there is Gods love in Christ.

The second thing which this Use speaketh is counsell; and that in some particulars, viz. If the Al­mighty have dealt very bitterly with any,

Be sensible of it. 1 Not only of the smart of the suffering, but who sends it, and for what end. Be not like senselesse Ephraim, Hos. 7.9. whose strength strangers devoured, but he knew it not, and though gray haires were sprinkled upon him, yet he knew not. It is the Lord that gi­veth being to all things, actions, and motions, both in the decree, and in their actuall existence. Amos 3.6. Malum cul­pae & poenae. Shall there be evill in a City (that is, not the evill of sin, but of suffering) and the Lord hath not done it? He [Page 158]formeth light, Isa. 45.7. and createth darke­nesse, he maketh peace, and createth evill. As we see by the motion of the Celestiall bodies, the aire be­comes either light or darke; even so by the change of Providence we meet with prosperity or adversity, peace or trouble. God is the ruler of the whole Universe, wisely or­dering it, partly by his direction, and partly by his correction, in both which we ought to see a di­vine hand. Job 19.21. Therefore saith Job, The hand of God hath touched me. And this good woman, Ver. 13. The hand of the Lord is gone out against me. Christians, look neither to the right hand, nor to the left, but upward. Know that afflictions spring not out of the dust. Blame not chance, blame not instruments, blame not secondary causes: The Almighty hath dealt very bitterly with me.

The Scripture is Lex loquens, and speaketh this Language, My Son, despise not the chastening of the Lord, [Page 159]neither be weary of his correction. Whence we learne, that when trialls are laid upon us, and we saile in bitter waters, we must be carefull to steere off two extreames, 1. We must not faint under them, breaking forth into passionate or desperate speeches, Never was any so afflicted as I, oh! this is greater than I can beare. 2. Neither must we despise them, or set light by them; for it is God that chasteneth, whatsoever the rod or instrument be which he useth.

In the second place, 2 be humbled under it. Sad affliction ought to worke the heart unto serious hu­miliation. Thus Peter, 1 Pet. 5.6. Humble your selves therefore (marke there­fore) under the mighty hand of God. And David, Psa. 32.4, 5. Thy hand is heavy upon me, I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confesse my transgressions unto the Lord. O let the weight of Gods hand upon you or your Fa­milies [Page 160]bring you to your knees. Let the force of it make you fall down before him in the confession of sin. This is another bough to make sweet these bitter waters. The Lyon of the Tribe of Judah spareth a poore prostrate creature. There is no other way to breake the vio­lence of a divine stroake from God, but humbly to run under his hand. They have humbled themselves, 2 Chr. 12.7. therefore I will not destroy them.

Nay more, this is the only meanes to get the breach repaired. God himselfe will dwell in the humble heart, he will take up his quarters there. O happy exchange! O rich supply! O gainefull losse! I have parted (maiest thou say) with an Estate, a Child, &c. But I have a God in reserve. Blessed are those afflictions which fit a soule to be Gods second heaven.

In the next place, 3 take revenge upon sin. When Gods hand is up­on us, it is good our hand be upon [Page 161]sin. When God falls upon us by bitter affliction, we should fall up­on sin by bitter sorrow, repentance, mortification, &c. God eyes most of all what effects afflictions do pro­duce. We ought in a special manner to consider the death of those which are neare and deare unto us. Son or Daughter; It may be God hath de­prived us of them for the punish­ment of our sin; it may be they are taken from us because we were unworthy of them; or because we gloried too much in them, or were not so thankfull for them as we ought. Such use as this the wid­dow of Sarepta made upon the death of her only Child. 1 King. 17.18. Art thou come unto me to call my sin to remem­brance, and to slay my Son? upon a due search you will find Sin is the Achan that hath caused all this trouble: do execution upon it. When Jesabel heard that Elijah had slaine all Baals Prophets, she takes a profound (yet profane) [Page 162]oath, So let the Gods do to me, and more also, if I make not thy life as the life of one of them. O say, Sin hath opened the birter fountaine, Sin hath brought this bitter griefe, and if I suffer it, will bring me more. Sin hath bereaved me of my Chil­dren, Sin hath wrought me all this mischiefe, by the grace of God I will forth with labour the death of sin. Pluck it out, though it seeme a right eye, cut it off, though it seeme a right hand or foot, spit it out, though it be a sweet morsell, out with it, though it be a beloved Sin. Constantine the Great, hearing that nothing would cure his Le­prosie, but the bloud of an Infant ript out of its mothers wombe, the good Emperour abhorred the ve­ry mentioning of it: But sin is so cruell, as it would have both the bloud of our Seed, and of our Souls.

It is reported of the Bezor (the creature which hath that cordiall stone) being hunted, and knowing [Page 163]by instinct the cause, leaves the stone to the Pursuers to save his life. Let the credit of that lye up­on the affirmers. But Brethren, Ile tell you, afflictions are sent out from God, and do pursue us to this end, to get from us a stone: And it is no precious but a most perni [...]i­ous stone, the stone in the heart. Ezek. 11.19. Surely it is not worth keeping, O cast it away, with your sins and lusts, that these Beagles may not too sorely seize upon you. Say, O Lord, discover unto me this sin which engageth thee against me, and makes thee contend with me: Tell me what it is, and take it away, that thou mayest withdraw thine hand, and be at peace with thy poore Creature. We must cast the head of this Sheba over the wall, before ever bitter afflictions will make a retreat.

Againe, Justifie God. 4 Sore affli­ctions do lay us open to strong temptations. And (as a learned [Page 164]man sheweth in his Exposition up­on Job, Anonymus.) it is the Devils defigne un­der such dispensations, to provoke us to have hard thoughts of God, and to be suspitious of his love and good will towards us. How apt are men in affliction to say as that wretched Prince did, Behold this evill is of the Lord; It is a thing very connaturall with the Sons of Adam to lay their bastard-brats at other mens doores, nay, rather than faile, to lay the fault upon God himselfe. Gen. 3.12. The woman whom thou gavest to be with me, she gave me of the tree, and I did eate. O Adam, a neat evasion, but this Sophistry will not serve your turne: Know therefore by sad experience the fault was not mine in giving you the woman, but your own in ta­king the fruit from her hand, and eating it, against the expresse pro­hibition you received from God: And by this time where are you Adam? Whose now is the fault [Page 165] Adam? And thus mortall man would seeme more just than God, Job 4.17. and more pure than his Maker. O have a Care. Get to be grounded in this Principle, that God is essen­ally just, justice and purity are his very nature, he cannot be God and be unjust. Therefore under the bitterest crosse give glory to the Lord God of Israel, and make con­fession unto him, saying, Jer. 12.1. Righteous art thou, O Lord, when I plead with thee. Psal. 51 4. Be thou justified when thou speakest, and clear when thou judgest.

And lastly, Submit quietly to God. Do not (as Israel of old) murmur at Marah. When Samp­son had burnt up the Philistines corne, they asked, Judg, 15 6. Who hath done this? Soule, when thou art under affliction, make inquiry, not into the lower, but higher causes, Tolerare est patientia necessita­tis, ama­re tolerare patientia virtutis. and thou wilt conclude, God hath af­flicted me. God hath bereaved me of my Children, the Almighty hath shewed me much bitternesse. Let [Page 166]this quiet thine heart, and silence thy spirit under Gods stroakes. The snared bird the more she struggles the more she intangles her selfe. God hath thee in a snare, struggle not. It will be but as one taking the Chaine from his leg, and tying it to his neck. It is no stri­ving against the streame of divine appointment.

Art thou or thine under a mournfull estate? Submit. Cast up thine eye towards God, and say, Psa. 39.9. I was dumbe, I opened not my mouth, because thou didst it. Thus Aaron, upon the strange and terri­ble death of his Sons, Aaron held his peace. Lev. 10.3. Thus Eli, when he heard of that black cloud that was to empty it selfe upon his house, It is the Lord, 1 Sam. 3.18. let him do what seemeth him good. And Hezekiah, under his visitation, Isa. 38.15. What shall I say? he hath both spoken it unto me, and him­self hath done it. Mic. 7.6. And the Church, I will beare the indignation of the Lord. [Page 167]O content thy selfe, and say with Christ, Sweet or bitter, I must drinke the cup my Father hath gi­ven me. We should be as Ada­mants under afflictions, indure all.

But because it is no easie thing to quiet our Spirits, and silence the stirs and clamours of our hearts under bitter afflictions, I con­ceive it meet to propound some considerations helpfull hereunto.

They may be such as these:

First, 1 consider God is our Fa­ther, and we may not limit his chastisements. We may not tell him how many stripes or lashes he must give us. Children do not on­ly take Correction patiently from their Parents, Heb. 12.9. but also reverence them. The Child cries out, O spare, good Father, but may not limit him. So we, Mercy Lord, miti­gation Lord, but may not limit our heavenly Father how much. Thus the Church begs moderation, O Lord rebuke me not in thine anger, Psal. 6.1. [Page 168]neither chasten me in thy hot displea­sure. Jer. 10.24. O Lord, correct me, but with judgement, not in thine anger, lest thou bring me to nothing. Hab. 3.2. In wrath, O Lord, remember mercy. Mercy is a Saints plea in affliction. Let there be the presence of mercy as well as affliction. Though thy rod laid on me is smart and doth draw bloud, yet let not thy wrath burne like fire. Besides, we for [...]e him to it; Parents take no pleasure in whip­ping their Children, it goes to the heart of a tender Father to beat his Child, water ost-times stands in the Fathers eyes, he turnes his back and weeps. Even so, God doth not afflict willingly, Lam. 3.33. but sees great need before he corrects. For a season (if need be) ye are in heavi­nes through manifold temptations. 1 Pet. 1.6.

No affliction befalls us but what is incident to men, 2 yea, to Saints. Be it never so bitter, 1 Cor. 10.13. others have tasted the same bottle; And in this very kind. Esau was in his degree [Page 169]a murtherer of his mother Rebeckah, Gen. 27. whilest by his ungracious carriage he made her life bitter unto her. The Shunamites only Child dieth. The widdow of Naims only Son deceaseth. 2 King. 4. Mary beholds her only Son nailed to the Crosse. Luk. 7.12. And A­braham must sacrifice his own Son, Gen. 22. his only Son, and upon whom de­pended all the promises. O what a lamentable sight was this, to see Abraham about the killing of his only Son? That a Father should be put to this extremity, to be the butcher of his own only Child? Let us make it our own case, and it will make us all to weep. Consider the conference that was between them in the way, and it must needs strike Abraham to the heart, Fa­ther, here is fire and the wood, but where is the Lambe for the burnt of­fering? Alas my child (saith Abra­ham in his heart) thou must be the burnt offering: And no doubt but the teares went trickling down his [Page 170]cheekes. If the bowels of the har­lot yearned within her when her child was to be divided by Solomons sword: What did Abrahams bo­wels, when with his own sword he must take away the life of his own Son? O my Son Isaac, my sweet child, beautified with so many glittering graces, enriched with so many precious promises, A type of Christ the joy of the world, and the only stay of my old age: must thou be killed, and by thy Fathers own hand? Yea, and must I burne thee, which is the sharpest death of all? O!—No doubt this pierced the Fathers heart, and touched him to the quick.

It was once the Prophets com­plaint, 1 King. 19. I only am left. And indeed it addes much to affliction to be singular in suffering. But we are compassed with a cloud of witnes­ses that have broken the ice before us, and do draw in the same yoke with us.

Nay, the Apostle is very bold, and saith, Heb. 12.7, 8. What Son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not Sons. It is a spurious and igno­minious thing to be a Bastard. Ba­stards are despised in severall re­spects, and many brands of infamy are set on them: Being illegitimate, Deut. 2 3. and neither to inherit Lands, nor be advanced to office, without a speciall dispensation, as in the case of Jephta. Judg. 11.1. (Although I conceive the result of that rigour was rather to shew how God abhorred un­cleannesse, and to make men avoid it, then to inflict a punishment up­on the person so begotten, if he did abhorre and forsake his fathers sin, and cleave to God in sincerity.)

Well, seest thou a man without the Crosse, not a finger aketh? It is a great signe he is a bastard. God will schoole his own children. The Patriarchs, Prophets, Apostles, yea, [Page 172]Christ himselfe dranke of this cup, and if thou be Gods child thou must pledge him. There is not any one can claime priviledge. This is a rule in divinity admits no excep­tion, 2 Tim. 3.12. All that will live godly in Christ Jesus must suffer persecution.

No affliction befals us, 3 but sin did deserve greater. The least of sins deserts are above the greatest of our undergoings. Ezra saith, Thou, our God, hast punished us lesse than our iniquities deserve. Exra 9.13. And yet whoever reads the book of La­mentations may judge of their suf­ferings. Is any of us afflicted? It is of mercy we are not consumed. It may be thou hast lost an Estate, a Friend, a Child, a Comfort: Sin did deserve thou shouldst have lost all, and after all thy selfe and soule in hell for ever. O brother, didst thou but know in what coine God paies all Sinners, and how he makes even with them in another world: Thou wouldst heartily bless [Page 173]God for the bitterest affliction that here falls to thy share. Rom. 6.23. Stipendium pec­cati mors est: The wages of sin is death.

Consider further, 4 No affliction so grievous but it may be increased. New flies, and hungry ones, fall upon the same sores, out of which others had already sucked their fill. God can yet bring more corroding evills upon us. God hath yet sharper Arrows in his quiver. He can fill the cup yet fuller, and add to the weight making it more bit­ter and burdensome. God threatned Israel more than once, Lev. 26. I will punish you seven times more for your sins. Sad were it for a soul to make experiment of di­vine plagues. As the joy of the godly cleareth more and more unto the per­fect day of glory and happinesse; so the wickeds sorrow waxeth darker and darker, even unto the black mid­night of eternall horrour.

The Apostle saith, 2 Cor. 4.8, 9. We are trou­bled on every side, yet not distressed; we are perplexed, but not in despaire; prose­cuted, but not forsaken; cast down, but [Page 174]not destroyed. Brother, it is so with thee and me. We are but under the Crosse, we might have been under the Curse. Here is the losse of children, it might have been the loss of Gods love. Here is correction, it might have been destruction. Here is a mixture of mer­cy, it might have been pure wrath. God might have caused his indignati­on to rest upon us. O woe to that man or woman whom divine fury laies hold upon this is the very dregs of the cup. We thinke our afflictions very bitter, but consider, God might have left us in a state of sin and condemnation, and under wrath, and then had we been [...], Act. 8.13. In the gall of bitternesse.

Lastly, 5 The consideration of our past and future condition may be, a great meanes to work our hearts unto sub­mission. Thinke what we once were, and must againe ere long be and it may much quiet our spirits under whatso­ever breach God makes upon us.

Two things, 1 first, consider, how ca­mest thou into this world at thy birth? [Page 175] Job tels thee, Job 1.21. Naked came I out of my mothers wombe, Job 1.21. Not a rag to cover thee. Not a morsell where with to sustaine thee. Not a friend to mini­ster unto thee. So that let God take what he will, he cannot leave thee more naked than thou wast. Jacob, when grown rich, thus bespeaks him­selfe, Gen. 32.10. With my staffe I passed over this Jordan, and now I am become two bands, Gen. 32.10. I was like a poor footman, I could have carried all my wealth with me, and not have been over-la­den, though now I am come on, and much encreased in estate. But at thy comming into this world thou hadst not so much as a staffe, or any thing to stay thy selfe upon. O, if many of us did but remember what once we were, we should with more thankfulnesse be what we are.

And again, 2 consider how thou must go out of the world at death, the same Author tels thee, And naked shall I re­turne thither. Whither? to the earth, out of which we were formed. When [Page 176]death, that grim Porter lets thee out of this world, he will suffer thee to take nothing along with thee, but a Coffin or a winding-sheet. So that likewise whatever God deprives thereof thou hast as much and more than one day thou must have. The Apostle brings in these as a strong argument unto con­tentment, We brought nothing into this world, 1 Tim. 6.7, 8. and it is certaine we can carry no­thing out. Therefore let us be content, 1 Tim. 6.7 8. Though friends are taken away by death, and comforts seeme to faile, yet be content with thy present lot: Thou hast still as much and more that thou broughtest, or shalt carry away. Yet a little while and death will come to strip thee of all thou hast, and leave thee more naked than in the day that thou wast borne.

O then, cease murmuring and sub­mit, lay your hands upon your mouths, beg of God a sweet composure of spi­rit, and say, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.