IT is no Solicisme in preaching, to bring in the Example of a Father and his sonne (linked in love together, even unto death) for the ground of our Commemoration of a Mother and her daughter, betwixt whom there was as neare kindred, not only of bloud, but of affe­ction: for neither death maketh difference of Sex (as every one knoweth) nor yet Divinity, since both Religion, and the reward of it, belongs unto both Sexes, by an equall right, and though Christ were of the male-kind, in Christianity there is no difference; There is neither Jew nor Greeke, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus, Gal. 3.28.

It is all one then (as to that we intend) to present you with [Page 2] Jacob, loving his sonne so much, that he could not live with­out him, as if we tooke for our Text, Rachel Weeping for her children, and would not be comforted, because they were not, Math. 2.18. and in some respects (as we shall shew before we have done) Jacobs example is more considerable then Rachels, and withall more pertinent to our purpose, which that you may the more perspiculously perceive, some precedent passages of this verse must be observed, which may come in with good due coherence to the Text thus.

There was a generall Famine over all the face of the Earth, Gen. 41.56. except in Aegypt (so farre as was knowne to the Ae­gyptians) thither did Jacob send all his sonnes he had with him, except Beniamin, for him he would not send, Gen. 42.4. for a sup­ply of food against the famine comming to Aegypt their brother Joseph (not known as a brother, and honoured as a Prince) fur­nisheth them with provision, but with condition to come a­gaine, and to bring Beniamin, their (but especially his owne) brother with them, and (untill hee come) hee requireth one of them to stay with him (as a pledge for his ap­pearance) and he was Simeon. Returning to their Father without him, they related to him, what Ioseph required, and treated with him, that they might bring his dearely beloved Benlamin with them; with much adoe (especially by the pru­dent importunity of Iudah, he yeelded to send him, and so they went all together into Aegypt: There Ioseph (having pow­er to act any part he pleased) whether in jest or in earnest) put a fallacy upon them, which troubled them all, for be cau­sed his Steward to steale his Cup into Beniamins sacke; and (when they were in their way) to follow them with hue and cry, who having overtaken them, and charged them with felony, they plead not guilty, and yeeld to have their sacks sear­ched, and that he in whose sack the Cup should be found, should be his servant.

Beniamin is the party, who for the present is taken for a Theefe, and now (for ought he knoweth) is for hereafter to be used like a slave. Iudah (having deeply engaged himselfe to his Father for his safe returne, for (said he) I will be surety for him, of mine hand shalt thou require him; If I bring him [Page 3]not unto thee, and set him before thee, let me beare the blame for ever, Chap. 43. ver. 9.) pleaded earnestly with Joseph for his release, that he may restore him to his Father, according to his former undertaking: And the Argument he most pressed to this purpose was, that unlesse this good mans heart be up­held by this sonne of his right-hand (for that is the signification of his name) it would sinke downe into the grave, and so he would prove a Benoni (as his mother called him) that is, a Sonne of sorrow, not only to her, (who dyed in labour of him, Gen. 35.18, 19.) but to his Father, who (if he saw him not with them) would suppose he was dead, and the apprehensi­on of that, would be the shortening of his life, by excessive sorrow for his death: for as Iudah said, His life was bound up in his sonnes life; and being bound together, they were both safe in the same security, or both lost by one mishap, at least Iacob's life so depended upon Beniamins, that if Beniamin did not live, Iacob must die.

Having brought in the Coherence of the words of the Text with the precedent Story, we must now consider them first to­gether, then a part.

For the first, since Iudah pleading with Ioseph, as a great Courtier and a Stranger to him, both in blood and Religion, (for ought he knew) perswadeth the deliverance of the Son, for the prevention of the death of the Father, we may thence observe. That every man should be chary of the life of any man: For every man in this case was as much bound to regard the person of another, as Ioseph was, and Iacob was no more to him (in Iudahs apprehension) then any other man. And the reason is, for that to hinder or Si non pave­ris occidisti. with-hold any preservative of life, is to make a man guilty of anothers death, and that is murder; and murder is a sin not only against humane society, but against divine Majesty. That it is against the first, is easily confest by all, I need not prove it. And that it is against the second, is shewed in the ninth of Genesis, where God enacting a penall law for a capitall punishment against a Man-slayer, in these words, Who so sheddeth mans blood, by man shall his blood be shed: he giveth this reason for such retaliation, For in the Image of God made he man, Gen. 9.6. So that he that killeth another, [Page 4]not only destroyeth a member of the Common-weale, but de­faceth the Image of God, and so though the prohibition of killing be sorted to the negative precepts of the second Table, the guilt of it is as a breach of the first Commandement of the first Table.

Because the point is but covertly implyed, Applic. not plainly ex­prest, I will not be long in prosecution of it: and in short it may serve for Caution to all, that they be not any way guilty, either by committing of violence against the life of another, or omitting any Act of benevolence, which may serve to pre­serve it; for the least degree of guilt, which hath any affinity with that crying crime, may raise the tempest of a troubled conscience within a man, and bring downe a storme of venge­ance from above upon him: From this sinne, we shall be dis­posed to keepe a further distance, if we consider the Law in case of killing, Deut. 21. from the first verse to the ninth in­clusively, where we reade, That if a man were slaine in the field, and the Man-slayer were not knowne, the Elders of the next City to the slaine man (which if it were not apparent other­wise, must be tryed by measure from the place of the dead round about) must offer Sacrifice, ver. 4. And though neither their hands did shed the bloud, nor their eyes see it, vers. 7. (by which is meant, that they were altogether innocent and ig­norant of it) yet must they deprecate the imputation of the bloud-shed, in this manner. Be mercifull, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent bloud unto the people of Israels charge, and the bloud shall bee forgiven them, ver. 8. So shalt thou put away the guilt of in­nocent bloud from among you, when thou shalt do that which is right in the sight of the Lord, v. 9.

Secondly, If by the killing of one man, a whole City (though neither consenting to it, nor knowing who did it) must thus farre professe their clearnesse from it, and yet offer Sacrifice, and pray, that they may not be accounted as guilty of it, how deepe is their guilt, how dangerous their State, who make no scruple to make a Parisiensis horrenda la [...]ie­na in nuptijs Henrici Regis N [...]varrae. Luc. Osia [...]d. Epit. Cent. [...]600. l. 3. c. 69. part alt. p. 832. City a Shambles of bloud-shed? And thinke it their greatest glory, when they wade deepest in blood, not of Turkes and Infidels, but of Christians, espe­cially [Page 5]of those whose bloud (next unto the bloud of Christ) is most precious in the eyes of God? wherein they revell with such a bold and boundlesse bloud-guiltinesse, as if they might and meant to heare, some comparative acclamations of them­selves, and some other man of bloud and Beliall, like that in the first of Samuell the 18. Saul hath slaine his thousands and David his ten thousands, verse 7. But most unlike it in this, for that Davids valour was exercised upon the enemies of God, their violence rageth against his dearest favourites; for whose security he hath entred a Caveat in the Courts of Kings, Psal. 105. He suffered no man to doe them wrong, yea he reproved Kings for their sakes, ver. 14. saying, Touch not mine annoynted, and doe my Prophets no harme, ver. 14, 15. which they that dare disobey, When he maketh inquisition for blood, he will remember them, and not forget the cry of the humble, Psal. 9.12. whose bloud will cry (as Abels did, Gen. 4.10.) for vengeance against theirs, and God will heare it and avenge it too, Rom. 19.2. and his vengeance will be such, as (if they did apprehend it as God will inflict it,) would put them into the extremity of Belshazzar ( when he saw the fingers of a mans hand-writing, the doome of his ruine upon the plaister of the wall, which made his countenance to be changed, his thoughts to be troubled, the ioynts of his loynes to be loosed, and his knees to smite one against another, Dan. 5.5, 6. but it may be, Hee that was a murtherer from the beginning, Joh. 8.44. whose slaughter-men they are) and a jugling impostor too, who blin­deth the minds of them that believe not, 2 Cor. 4.4. will not suf­fer their blood-shotten eyes to see the guilt of their cruell hearts and hands, untill they feele the weight of Gods reven­ging hand upon them.

After this Observation of the words taken together, wee must take them apart, and so take notice of two remarkable ex­amples.

The one is of Iudahs care of the life of his Father Iacob.

The other of Iacobs danger of death by the losse of his son Beniamin.

The former I shall dispatch in briefe (intending more co­piously to prosecute the latter, as being more pertinent to our [Page 6]present purpose) noting it as a disposition worthy of praise in him, fit to be a patterne for the practice of Children towards their Parents, viz. to be charie of their lives, and so was Joseph as well as Judah, and (having more power) he shew­eth it more then Judah did or could do, and in that wherein Ju­dah might have equalled him, hee suffered Joseph to go beyond him; the five last Chapters of Genesis conteine an excellent sto­ry which may both instruct Children in their filiall duty, and (if they marke it as they ought) will much induce them to per­forme it, for which the grounds are laid in nature, and upon them may be built considerations of Religion.

For that Children should be chary of the lives of their Parents, is Natures immediate instinct without any exercise of reason or discipline of Religion; and thus all the world over (the bruite creatures not excepted) yea some of them are no­ted for example of very kind and tender love and care of their parents; for the young Storkes as Plin. nat. bist. l. 10. c. 24. Pliny observeth, will keepe and feed them when they are old, as they themselves were nou­rished by them when they were young.

Secondly, The dictate of naturall reason requires it, that Children should be carefull to prolong the lives of their Parents, for

First, They are (under God) the meanes of the beginning of life and being unto them.

Secondly, They are (under God againe) the meanes of the con­tinuance of their life and well-being.

And for Religion, God calleth for this care in the fifth Com­mandement, where (under the word Honour) all filiall duties are commanded, and under the prohibition of killing (in the sixt) whatsoever may tend unto it is forbidden, and the contrary is virtually injoyned, that is, whatsoever may conduce to the pre­servation of life, especially of those to whom (by divine and hu­mane law) we are most obliged. Applic.

This I could wish Children would apply unto themselves, whether their Parents be dead or alive; if they be dead, to ex­amine their own precedent carriage towards them, whether they have not given them any cause, or been an occasion to ha­sten their deaths; and if they have, to mourne more for their [Page 7]own sinnes in secret, then they seemed to doe (at their Parents funerall) in publike; if they have them yet alive, seriously to recount what causes they have to desire their life, and to doe their best indeavour to prolong their dayes, cherishing them in their old age, as they were cherished by them in their infan­cy; so did good Joseph by his aged Father Jacob, for he nourished him, and his bretheren, and all his houshold (for his sake) with bread, or (as some reade the words) as a little child is nou­rished, Gen. 46.12. or according to the Hebrew) even to the mouth of the little one, that is, from the greatest to the least, or with such tendernesse, as that wherewith a Nurse feedeth her little one, or with as little care or pains to Jacob, and those of his family, as little children use to take in providing for themselves; and while they shew such a chary disposition towards their health and welfare, they shall thereby get themselves an inte­rest in that gracious promise of the Father of Spirits, annexed to observation of the fift Commandement, which is, length of days, for to that precept, Honour thy Father and thy Mother, is annexed this promise, that thy dayes may be long in the Land which the Lord thy God giveth thee; and if from children they grow up to the de­gree of Parents, and have children of their own, they shall repay them the observance and succour which they have performed to their Progenitors before.

And on the contrary, the praise of such good sonnes, must serve to the reproach of such bad children, as wickedly re­quite the blessing of their Parents, by wishing for their death, who were the meanes to bring them to life, and to preserve them alive by their tendernesse over them, in the time of their ignorant and impotent minority; thence was the observation of the heathen Prophet, (so the Apostle calls a Poet, Tit. 1.12.) Filius ante diem patrios in­quirit in anno [...] ▪ the Sonne inquires into his Fathers yeares before his time, thinking it long before he be wrapt in a white sheet, and him­selfe clad in a black suite, that he may have a merry heart un­der a mournfull habit. Such as have so little both of Grace and good-nature, as to desire the dispatch of their Parents, com­monly do somwhat which may be like to lesson the measure of their owne lives, as their yoking themselves unsutably without their Parents consent, or against their minds; the thought of [Page 8]such a thing was so great a griefe unto Rebecca, as caused her passionatly to say, I am weary of my life (because of the daughters of Heth; if Jacob take a wife of the daughters of Heth, (such as these which are of the daughters of the Land) what good will my life doe me? Gen. 27.46. and such a griefe as makes one weary of life, weares out the life before the time.

In this respect, many children become Parricides of their own Parents, by such heard-hearted stubbornesse in wicked wayes, as makes them worthy of stoning to death by the Law of God, Deut. 21. ver. 20, 21. whose want of grace and good nature, with their grosse ungratitude (returning for all their Parents tendernesse and indulgence towards them, nothing but what may offend and afflict them) is so much more grievous, as (in relation and affection) they were more neere and deare un­to them. Of the 23. wounds given to Caesar in the Senate-house, (whichsoever was most deepe and deadly) surely that was most grievous to his heart, which he tooke from the hand of Brutus, when he said unto him, [...]. Sueton. in Jul. Caesar. cap. 82. and thon my sonne? art thou one to kill me, who have loved and cared for thee, as a Father for­his sonne? And howsoever the fore-cited penall Statute, Deut. 21. be not in use among the Christians, (yet it is no more a meere Jewish Law, then the sinne is meerely Jewish,) God sel­dome suffers a very rebellious sonne (unlesse he become a gra­cious convert (which is very rare) to passe unpunished in this life; and many times his punishment is of that kind, which may bring his own sinne to remembrance, his child revenging upon him his owne miscarriage towards his Parents. Thus much of Judahs care of the life of his Father Jacob. Now of Jacobs danger of death by the losse of Benjamin, It shall come to passe, &c. the reason of this great danger of Jacob, was his deare love to Benjamin (very deare (doubtlesse) if it had cost him his life) which is commonly greater in the Father to the child, then is reciprocated from the child to the Father; haply First, because the child is better and longer knowne unto the Father then the Father to the child, both for certainty of truth and continuance of time.

Secondly, Because naturall affection (as the Lawyer speakes of inheritance) rather descends from the Parents to the children, [Page 9]then ascends from the children to the Parents.

Thirdly, the discipline of Parents, is many times grievous to their children, crossing their wills and wayes, and some­times severely chastising them for their failings of duty, or transgressions against it; all which are commonly as unpleasing unto them, as profitable for them.

Fourthly, Parents expect in their children to live, when themselves are dead; and to be perpetuall in their succession, while themselves are but temporall and transitory: and chil­dren take their Parents (too many times) to be impediments, if not to their lives, yet to their comfortable living, in kee­ping Inheritance, Honours, Offices from them, and restraint of their liberty, which they cannot expect (in a full fruition) untill they be dead.

And for Jacobs love to Benjamin, it appears to be more then to the rest of his sons, by the saying of Judah, he loveth him (saith he) Gen. 44.20. and so he did all his other children, but his words imply, that he loved him in an especiall manner and measure above his bretheren; so that they as not beloved, or little be­loved in respect of him, are not named as partakers of his love; and he sheweth his love to Benjamin, by being so fearfull of his life, for he would not let him goe, lest death should befall him in the way, Gen. 42.4. any of the rest might have dyed as well as he; but his care, his feare and his love were all for benjamin, in a very eminent degree, and that made him so stiffe against the intreaties and undertakings of Judah and of Ruben, who when he had offered his two sonnes for security for one (yea and as for sacrifice also; for he said, slay my two sonnes, Gen. 42.37. if I bring him not againe,) he could obtaine none other answer but this; My sonne shall not goe downe with you, ver. 38. hee would have that son never go downe or set, but alway to shine within his horizon.

And the reason of this love (if such an heate and height of af­fection, were not rather an aberration from reason) may be: be­cause he was the sonne of his most beloved wife Rachel, for whom he served seven yeares, which yet (such was his love un­to her) seemed unto him but a few dayes, Gen. 29.22.

Secondly, Because he was deare bought, for while she la­boured [Page 10]boured to give life and liberty to him, she lost her own, Gen. 35.19. In other cases, whosoever is the cause, occasion or instru­ment of a friends death, is commonly distasted, sometimes de­tested; but here innocency pleades against all imputation of guilt and blood, and kindred and neerenesse of blood, appre­hends the mishap at first with griefe, not with grudge, and af­ter a time (when sorrow is asswaged concerning the dead) pitty and compassion, love and delight, doe exercise their ope­ration upon the living, with so much more tendernesse, as the losse is the greater not only to the Father, but much more to the child: since it is more like that his losse may be supplied by another wife, then the childs by another mother.

Thirdly, Because his brother Joseph, (who was dearely belo­ved of his Father,) was supposed to be dead, and so Benjamin surviving, was heire to the love that belonged to him: and so he loved him the more, in that he was not only Rachels sonne, but Josephs brother, and in whose Name and right he was to inherit an high degree of love, for Jacob loved him more then all his children, Gen. 37.3.

Fourthly, The Reason of Jacobs great love to Joseph, was, because he was the son of his old age, as is noted in the forenamed vers. which hath so much the more force on Benjamins part, as he was younger then Joseph, and Iacob consequently so much elder when he begate him; and to give a reason of this reason, the old Father delights so much more in his young child, as to be a Father in old age, is an argument of more favour from God, in supporting his bodily ability so farre, or making supply of it by his own power where it is deficient.

Fiftly, Though naturall strength be more feeble and faint to­wards the end of life, naturall affection is more vigorous in its course the longer it lasteth, and therefore the love of old age towards young ones, is many times a meere dotage, whereby he that was once a man, growes the second time a child, and the more childish, the more like to exceed in the love of children. But we will abstract from the particular considerations of Ia­cobs love to Benjamin, and propound an observation of more generall use, which is this, That the best kind of persons are most kindly affected to their kindred. Of this you have had [Page 11]evidence enough in Jacob already; and the next remarkeable instance is Joseph, who though he personated an Egyptian Prince) and pretended rigour towards his bretheren, while they know him not (for he accused them for spies, sent af­ter them as thieves, put them all together three dayes in ward, yet (all that while) his heart was tenderly affected towards them, and turning his face from them he wept, Gen 42.24. he tooke upon him to act the part of a sterne Governour, but his kind heart put him out of it, and he was faine to turne aside that he might not bewray it, and for that time he suppressed his compassion; but his kindnesse broke out againe, and his bowels yearned upon his brother, and he sought where to weepe, and he entred into his chamber and wept there, Chap. 43.30. and when he revealed himselfe unto them, he manifested his love very free­ly and fully, for he fell upon his brother Benjamins neck and wept, and Benjamin fell upon his neck, and he kissed all his brethren, and wept upon them, Gen. 45.14, 15.

There be many vigorous reasons of the vehement affections of such as are linked to others in this kind of love; especially of Parents to their children, which is the track we must take for our way at this time.

First, An impression of Nature, which we may observe in a descending, as we have done before in an ascending operation, in unreasonable creatures, for the Sea-monsters hold forth their breasts unto their young, Lament. 4.3. which (by the way) shames many nice Ladies and Gentlewomen, that are not so kind as to give suck to their owne children, and the Beares robbed of their whelpes; are extremely enraged, 2 Sam. 17.8. and rage towards those that take them, is an effect of loving af­fection to those that are taken from them.

Secondly, But where rationall knowledge is added to na­turall affection, there it groweth to an higher degree of good­will; For the things we know not at all (as the vulgar Ignoti nulla cupido. Pro­verbe saith) we have no desire of. If we know them but lit­tle, we like them but little (though they be never so good) and if our knowledge of them be much, our liking of them will be according to the proportion as much; And if nature begin, and good acquaintantance goe on, it takes degree from [Page 12]favour to friendship, and the affection of friends is the mar­riage of soules, Deut. 13.6. so far it seemeth did the love of Ja­cob proceed; for it is said (in the originall) that his soule was bound to his soule, that is, to the soule of Benjamin.

Thirdly, there is yet a further incentive to this affection, if there be any good parts (in the party beloved) whether of the body, as beauty (which made David so kind (if we may not say fond) to his beautifull Absalom, as to wish that himselfe had dyed that he might have lived, 2 Sam. 19.33.) or of minde, which is a more generous object of love, because mentall en­dowments are more excellent then corporall.

Fourthly, If with all this, Religion come in with its opera­tion and interest, and both parties be uniformely pious, then is love most accomplished, and cometh neere to perfection.

How many of these causes of love concurred in Jacobs case we cannot tell, but sure we are (where they all meete in one object, they must needs be very potent, and the griefe of losse of the party so beloved (especially if it be sodaine and unex­pected) will be answerable to it; for love is the standard to all the affections, or as the mould whence they take both figure and measure.

The Application hereof, we must serve in with severall sawces of vineger and oyle, according to the different temper of those that have need of it. Some are sharpely to be repro­ved, some softly and gently to be dealt withall; the first are such as the Apostle bringeth in (in his bead-roule of offenders) by name of [...], without naturall affection, 2 Tim. 3.3. as if their hearts were hewed out of the rock, or at least might be said to be hearts of Oake.

It is a part of the discipline of the Stoicks, to cast off all pas­sions and perturbations (as being the distempers of such as are weake and unwise, rather then the qualifications of those that are established by prudence, and ruled by reason) and to dry up that humidum radicale of kindnesse, which is apt to melt into teares of tendernesse; and they argue themselves into a Stock-like stillnesse and drynesse, by this Neminem flebo laetum ne­minem fl [...]ntem ille lachrymas meas ipse ab­sterfit, hic suis lachrymis effe­cit ne illis dig­nus sit, Seneca, de Tranquil. l. 1. c. 15. p. 147. Dilemma; if a man be merry he prevents the use of teares, if he weepe, his own teares doe make him unworthy of mine, and some be hard-hearted [Page 13]enough of themselves, without any discipline or instruction, who can part with friends, kindred, Parents, partners in the state of marriage, or children, and yet not to be moved at all for any of them; and for such a disposition as this, the mother of the Gracchi is commended by Plutarch (which I marvell at, since he was a professed opposite to Stoicall opinions) Plutarch in the life of Ti­ber and Cajus Gracchio pag. 841. saying of her as in her praise, that she used to report the untimely death of her two worthy Sonnes, as a Story without a teare, for therein me thinkes she shewed more of the pride of an high-spirited Lady, then of the pitty of a kind hearted Mother.

But what an absurdity is that for which some are taxed by Plutarch in the life of Ci­cero, p. 878. him (in the life of Cicero) who while others tooke on for the death of a dogg or an horse, for children or friends shewed no sorrow at all?

The want of this naturall affection, is the ground of many fearfull temptations, which sometimes proceed to unnaturall executions, whereof we may reade many crimson Characters, both in forraigne and domestick Stories; but we began not with vineger to end in bloud.

Now for the oyle: if such an Arch-Patriarch as Jacob (for he was the Father of the Patriarchs) were so dearly affected to his Sonne Beniamin, that his death would kill him that be­gate him to life; this may be as oyle, to mollifie the miscon­ceit of some, who are too rigorous in censures of such, as are of a tender and an affectionate Nature, and like unto holy Ja­cob, or his best beloved Rachell, apter to drink deepe of the bit­ter potion of sorrow, then to take a taste of the cup of comfort against it; when it is with them, as Partem mali­putant audire­salutem. Senec. consolat. ad Martiam. c 5. Seneca wrote to Martia, made as a part of the griefe, to heare any thing of the Consolations of life.

And if I would make choyce of an extreame, it should ra­ther be of that which is neare of kinne to naturall kindnesse, then of that which cometh so neare to a Stoicall Apathy: for not only good men, but as wise men as any of that Sect, have shewed themselves most tenderly and affectionately disposed towards their children, both living and dead: and we see by the Testimony of a grave Plutarch ubi supra. Authour concerning Cicero, who upon the death of his daughter by child-birth (though he [Page 14]were visited by Philosophers and learned men that came on all sides to comfort him) tooke her death so sorrowfully to heart, that he put away his second wife, because he thought she did re­joyce at her death.

Wherein we allow him rather as a Father, then as an hus­band: for his mourning for his daughter was an Argument of good nature, but the casting off his wife upon that occasion) might be a signe of too much suspition of her, and of too little of that affection which was due to a wife.

But for that love which is naturall (yet such an enemy to Nature, as by too much favour to the object afflicts the Subject unto death) though wheresoever it is found, in such a degree of excesse, it must be acknowledged for a fault; yet such is the priviledge of Gods children, that even faults whosoever they be, their own especially may be of useful consideration to themselves and to others; to themselvs for their humbling; to others for their warning and for their comfort, that though their kindnes to an­other should prove so cruell, as to kill their owne bodies, yet that the conceit of that killing may not through distrust or dispaire endanger their soules.

For the first, though (as a Mother) the affections of the pi­ous Matron (whose death hath spread a black cloud upon a great part of this Assembly) were so strong as a Christian, her understanding was not so weake, as not to discerne the errour of her love: for she tooke notice of it, and accused her selfe for it, and had the more spirituall sorrow, because her carnall sor­row for her daughter (if we may call it carnall, which was set upon her, rather as Gods child, then as her owne) was so immoderate (whereof though I were an eare-witnesse) I tooke no exception at her accusation of her selfe, because I saw her sorrow was a godly sorrow working repentance to salvation, not to be repented of, as the Apostle speaketh, 2 Corinth. 7.10.

Yet now she heares me not (that none may mistake her state with injury to her, or misery to themselves, as if to die of griefe were a sinne, A sinne unto death, 1 John 5.16. of such a selfe-killing guilt, as consist with the safety of the soule) me thinkes, I may thus resolve touching the reciprocall operation [Page 15]of the distemper of her mind and body.

First, Though in the weekly Bill of mortality, we find few that die of her disease, yet there are every where examples of divers, who expedite their owne deaths, either by intempe­rance of dyet, or pursuit of pleasures, by intempestine Stu­dies, and too laborious employments, and many (when they thinke to cherish nature) doe by too much case, charinesse and curiosity, weaken it and sometimes finally overthrow it: yet none of them, no not they whose excesse is most faulty (if they dyed true Penitents) were ever by any judicious Divine or Chri­stian doomed to the second death.

Secondly, If any excesse be capable of defence, it is that of love, especially when it is set upon an object amiable, not on­ly in the eyes of naturall Parents, but of our spirituall and hea­venly Father, and for hers in particular, if we compare it with Jacobs love to, and his griefe for Beniamin (in case he had mis­carried) it is more capable of excuse then his could be: For these reasons.

First, The Female Sex (out of a naturall tendernesse (atten­ding upon it) is more disposed both to love and compassion then the Male; and therefore where God setteth forth his sin­gular affection to his people, he doth it by comparison of him­selfe, with a woman, not with a man, Isai. 49.15. and what is more consonant to nature, is more capable of pardon, if it som­what exceed.

Secondly, Iacob had many sonnes, at least twelve, and all twelve alive, at the last when he blessed them upon his death­bed; of which he loft not one by death, but one in his con­ceit, and that but for a time, whose absence was recompenced with comforts beyond expectation, even to admiration, they were so many for number, so rare for degree; but she having had divers children, was by their death deprived of them all.

Thirdly, of Iacobs Beniamin we reade no great matter of Commendation, either for piety or any other vertue, and there is somewhat said of him (even by him who loved him so dearly, and that in the last words he spake of him) which im­plyeth rather matter of reproach then of praise, Benjamin shall [Page 16]ravine as a Wolfe, in the morning he shall devoure the prey, and at night, he shall divide the spoyle, Gen. 49.27. But our Rachels Phe­be, was an innocent and harmlesse lambe.

A child of about 12. yeares old, as like him for piety (who, when he was but twelve yeares old, was found in the Temple hearing the Doctors and asking them Questions, Luk. 2.42, 46.) as any of her Sex, and that age within the compasse of my ac­quaintance.

Her piety and charity, were commendable in any age, ad­mirable in one so young as she was: I will give a briefe touch of both (since they are the principall qualifications of a Chri­stian) and the rather, because though In Chester. here she was borne, and lived to honour God with a singular example of sanctity (for one so young) yet here she dyed not, and therefore had not here, that commendable mention made of her, which in this place was due unto her; whereof I will give you such a report, as is like unto an Eccho, resounding back a few sillables for many words of her Preached at Alderley where she dyed and was buried. Funerall Sermon: and this for yours, and your childrens sakes, that they may be induced to become godly betimes; and feare not the saying, a young Saint, an old devill, for that is one of the old devills Proverbs, and prophe­cies as false as himselfe, who never speakes truth, but to make way for beliefe of a lye, and the contrary is regularly true, A young Saint, an old Saint, a young Devill an old De­vill.

First, for her Piety, it was such (for a child) as must needs argue her the child of God, and by such evidences as these.

First, she set her selfe an holy and daily taske for prayer and reading of the Scripture: wherein if by any occasion she were in­terrupted she was very much troubled, and this she did not for­mally, but affectionately; which may appeare by these particulars.

1. By her serious enquiries, and questions of the sense and meaning of that she read.

2. By her constant care to keepe close to the rules of it, for feare, least in any thing, she should doe contrary unto it.

3. By her scruple and trouble of mind, if in any thing [Page 17]she digressed from her duty to God or man commanded in the word.

Fourthly, if any doubt or case of conscience arose, where in favour to her selfe, and honour to God by way of competiti­on, came in for preheminence; as whether she should abridge her selfe of lawfull liberty on the Sabbath day, or make a breach upon it, by a prophane imployment of any part of it, she was much more ready to be injurious to her selfe, then sacrilegious to God.

Wherof I shall relate unto you a strange, but a true Story, which I know very well, for (it was in a passage of conference betwixt her and me, yet in the presence of divers others, who may yet remember it.) It was thus, Upon some speeches against the vio­lation of the religious rest of that day by carnall recreations, she shewed her dislike of dancing on the Sabbath, so farre as to say, she would rather die then doe it, I told her with com­mendation of her Christian care and zeale to keepe it (not on­ly holy for the manner, but wholly for the measure) that so she might make her selfe more guilty of the breach of the sixt Commandement by her rest, then of the fourth by her moti­on: for if her dancing were not an exercise of delight unto her selfe, but done as a worke of mercy for preservation of her life, and so professed to such as would compell her to doe it, it was no breach of piety, but an act of charity, as lawfull as the labour bestowed to lift up an Oxe out of the pit least he should die there, Luk. 14.5. which is allowed by our Saviour, and so much more warran­table, as the life of a Christian is of more worth, then the life of a beast: Against which, though she could say little, I found somewhat to doe, to free her from the fetters of her for­mer opinions; so deeply did Doctrines of selfe-deniall sinke into her heart, though she were yet but of that age, which u­seth to make scruple of nothing, and to deny nothing to it selfe, which hath any savour of sensuall delight.

2. Secondly, for her Charity, (let her Piety stand for an a­bridgement of the first Table, and her charity will serve for the same in the second) she was kind and courteous towards all, tender hearted to the distressed, desirous (if any breach were made betweene any of the family) to make it up quickly [Page 18]by hearty reconcilement.

And to the poore she was exceedingly pittifull, interceding for them, giving of her own unto them. For which purpose, she got a little stock before hand (for her Parents seeing she was so well-minded, would not suffer her to be empty handed) and that stocke sometimes she adventured all at once (as goods in a weather-beaten Barke) by way of loane to some poor person in extreame necessity; where may we find so much upon record of Iacobs Beniamin?

On these two points, Piety and Charity, hang all the Law, and the Prophets, and these two were so habitually setled in her, that in the exercise of both (so farre as others could judge) she took much delight.

How could it be but a delight to any godly Parents to have such a child? How but a great griefe to be deprived of her, who was like (if she had lived) to have been an excellent patterne to both Sexes, and every age to which she attai­ned.

And the better she was, the more lovely in the eyes of God and of all that are good, and her goodnesse doubtlesse was that which so united the soule of her good mother to hers, that they could not part, but (as Iacob and Beniamin) with the perill of life.

By this child you may make some conjecture of her Mother; for children (especially in their minority) owe much unto their Mothers, for their godly education, so did King Lemuel to his, Prov. 31.1. and Timothy to his Mother and Grand-mo­ther both, 2 Tim. 1.5.

And though grace be of God, it is regularly conferred by meanes, and religious instruction of children, and exemplary conversation of their Parents, is a meanes, which God many times blesseth with gracious effects: So that wheras most make boast of their Parents (as Iosephus in the beginning of his life written by himselfe. Iosephus of his, Know therefore that I am not basely, but nobly descended, being both on the Fa­thers and Mothers side derived from the line of the Priests) in reason there is cause, rather for Parents to glory in good children: since God (many times) maketh them usefull in­struments of their goodnesse: But seldome (on the contrary) [Page 19]is the Parents goodnesse effected by any means either of exam­ple or instruction of their children.

Howsoever she (this grave Matron I meane) had not bin so happy, as to be the Mother of so religious a daughter, she was in her self well worthy both of our commendation and of others imitation.

First, as a Woman. Secondly, as a Wife. Thirdly, as a Mother. Fourthly, as a mistresse, Fiftly, as a friend. Sixt­ly, (which is the chiefest of all) as a Christian.

Under these particular Titles, we might make discourse for a whole houre, but I will wind up all (as many long threds) into a little clew.

First, as a Woman, she was gravely and venerably mo­dest.

Secondly, (as a Wife) she was loving, loyall and pleasing to her husband, never repining at any beneficence bestowed upon his friends, but freely and affectionately assenting to what was done in that kind, as if it had bin done to her owne kindred; and therein shee hath beene quitted with a kind retaliation to those of her alliance: shee was an helper to her yoake-fellow (in all his affaires) by taking upon her selfe, all houshold cares, and ordering them like a prudent and faithfull Steward, and so much the more, as he (partly out of the cumber of occasions of his calling, and part­ly in confidence of her discretion) was the more neglectfull of them; which she observing, caused a summary or inventory to be taken of what was in the house and under her hands, and this (as a kind of Legacy in her last sicknesse) she bequeathed to him with advice, hereafter to take it into his owne consi­deration with more circumspection: and as during the time of their marriage, she lived with him in a most amiable manner (betwixt 24 and 25 yeares together) so at last, she tooke her leave of him, with as many affectionate expressions, as could possibly proceed from a soule ready to take her flight from earth to heaven.

Thirdly as a Mother, I need say nothing, but that as she was to her pious daughter departed, so was she proportionably care­full of, and affectionate to the rest of her children, while she en­joyed [Page 20]them, but they as blazing Starres (but of short continuance) shined for a while, and then vanished out of sight.

Fourthly, As a Mistresse, she so ordered the government of her servants, as to make them as loath (out of love as out of feare) to offend her, forbearing rebukes, but when necessity did require them, and so tempering them, when there was need, that they might neither (through levity) incline to contempt, nor through rigour to hate.

Fiftly, As a Friend she was kind, free, hearty, trusty, for­ward to act her part to the full in friendly commerce, and as ready to take in good part what came from a friendly mind, though it were not presented in all the demonstrations of plea­sing respect.

Sixtly, As a Christian, she was devout in holy duties both of the solemne Assemblies, the Family, and the Closset, which (when by sicknesse she was suspended from the publike service of God in the Church) served unto her for a Chappell of ease, though it were a great griefe unto her, that she could not praise the Lord in the great Congregation, Ps. 22.25. nor enjoy the com­munion of Saints so fully as before, yet (when she bare her part of the publike worship) her accustomed manner was (as those who were nearest to her have observed) thrice a day to betake her self to her private devotion of reading, meditation and pray­er, wherin (besides her constant reading of three Chapters, and some portion of the Psalmes every day) she spent some houres in other good books as opportunity served. Hereby she streng­thened her faith, humbled her soule in the severe (yet saving) martyrdome of sincere Repentance) quickned her watch over her spirituall estate, for prevention of the encroachment or sur­prizall of sin, and so by fearing even to a gnat of sin, she kept her conscience at great distance and farr out of danger of swallow­ing of Camels.

Her profession and practice of Piety (in this sort) was secu­red from all suspition of hypocrisie, by her answerable measure of charity and patience: For the first, she was of a free dispo­fition in her house, compassionate to the poor, and liberal to them, wherof I need say the lesse, by how much the more they bemoan [Page 21]her losse, on which bare, and barren soil (bare and barren in respect of men, but very fruitfull by the plentiful repaiment of God, who makes himself a surety for what is bestowed upon the poor, Pro. 19.7.) she sowed so much seed, that as it were casting her bread upon the waters, Eccl 11.1. in considence of divine recompence no doubt she finds a more bountifull hand then her own, resto­ring unto her, her layings out of that kind with advantage.

Her Patience is one of the particulars, which was most ap­parant in the latter part of her life, which beginning with her sicknesse, held out to her death: She had a sore sicknesse, and of long continuance, from Whitsontide untill after Bartholmew­tide, (which was the time of her darling daughters advance­ment to her heavenly Father) she had not one houres case in a day from her paine, and yet she bore all with very much pa­tience, and much of it also with lightsomenesse; which though it were marvelled at by such as observed it, she thought she had too little of that found and solid vertue; and made it her prayer very oft, to have more of it, that it might proceed with an even pace to her paines, so that the one might be encreased with the other.

But indeed it seemed, God rather asswaged her paines, for the most part of the weeke wherein she dyed, she was much given to slumbers, but as it is said of the Church, Cant. 5.2. I sleepe but mine heart waketh; so might she have said, for so it appeared she did; for on the sodaine, she would breake through a slumber, (as it were a ray of lightning breaking through a Cloud) with such pathetick ejaculations as these, Lord pardon, Lord pardon, Mercy good Lord, Mercy.

While she had the free use of her speech, she promptly ap­plyed many places of Scripture, which most fitly appertained to her present condition; and when it failed, as it did a little before her end; she recovered it againe, to give some vent to her intentive mind, in such passages as these; Lord I beleeve, help my unbeliefe; the Lord is my rock and my defence, therefore I will trust in him; and her trust was not deceived, for her gratious Father, dealing with her with much favour and ten­derness [...], did not breake asunder, but gently unlaced the bonds of life, so that she departed, in such a calme and quiet manner, [Page 22]that none standing by, could perceive any pangs or struglings, when the divorce was made betwixt her soule and body.

I will commend but one thing more to your memory of this religious Rachel, and it is, That her Piety was not a goodnesse of the scant measure of many of the world, who allow God but some part or portion of their lives, (having many excur­sions out of the rode-way of Religion) serving God with a Synechdoche of a part for the whole:) for she began to be godly betime, and held on to her end, with such an uniforme te­nour of piety and integrity, that her perseverance assureth us of her faithfulnesse to the end; and we are sure then, that accor­ding to promise and prophesie of the Scripture, Rev. 2.10. She hath obtained the Crowne of life, which she shall never put off, but weare it for ever.

Shall we say here is an end of her. Applic. I did not propose her praise (as some may haply conceive) meerely, or chiefely to gratifie her friends, but principally to edifie the hearers in ge­nerall, by such observations of the course of her life, and man­ner of her death, as may redound to the benefit of all, by a serious consideration and imitation of her vertues: For God sets forth such examples for patternes, that those who are not so pliable to the practise of prescribed rules, as they should be, may be led on by examples, and certainely if they be not the better for them, it shall goe the worse with them; for if the Queene of the South shall rise up in judgement and condemne the generation which never saw her, Mat. 12.42. how much more shall so many holy and worthy examples condemne the wicked, who see or may see their holy behaviour, and take no heed nor care to conforme unto them.

But it may be, they doe not beleeve the reports of their piety, and why doe they not? because sometimes men (even Prea­chers) lash out in excessive commendation of them, farre a­bove their deserving: If it be so, the more is their sinne, and the greater one day will be their shame; but certainely there are many that are farre more holy then the wicked of the world will easily believe: and one maine cause of their diffidence and distrust is, because of their own guilt, and unacquaintance in the wayes of godlinesse.

They will not believe that illiterate, unlearned Lay-men are able in prayer to powre forth their soules with patheticall and plentifull expressions, they have not been eare-witnesses of any such gift of Gods Spirit, and therefore they will give no credit to those that report it; but doubtlesse there are such men and women too, and there are such gifts manifested by their exercise of them; and I have heard it, from the mouth of a very M ^r S G. faithfull witnesse, that a man of as eminent place in the Church, and of as eminent parts and proficiency in all kind of knowledge, (especially in Divinity) as any is to be found in all his Majesties Dominions, hath acknowledged, That he hath heard a Lay-man in a Leatherne Jacket, pray by heart, without Art or Booke, and with such an evidence and demonstra­tion of the Spirit, as hath made him much ashamed of his own de­fects and disabilities to performe that duty of devotion, in such a man­ner and measure as he did.

But they that have not had some experimentall proofe of this kind, entertaine such reports, (many times) as not only untrue, but as impossible, when they should thinke all things easie and possible with God, Mat. 19.26. and they may find (if they would marke it) somewhat in experience betwixt the divell and themselves, which might induce them to be­lieve a strange and strong operation of Gods Spirit in his chil­dren. For doth not that powerfull impostor sometimes so prevaile with their corrupt nature, as by his suggestions to sway them against the evident direction of Gods Word, the light of their own reason, the bent of their own resolutions, the checks of their convinced consciences, the example of all good men, though they can expect none other end of that way wherein the Devill drives them, then the ruine of their soules.

And shall not the Father of lights, the Authour of every good and perfect gift (who could make the dumbe Asse to speake more wisely then his rider, though a Prophet) endow those whom by peculiar favour he hath chosen to be his, with what portion of spirit of illumination and sanctification, plea­seth himselfe, and guide both their minds and tongues, and all their faculties to such effects as he thinks fit for his own glory and the good of his people.

Doubtlesse though all have not the Spirit that pretend to have it, nor the gift of prayer who take upon them to pray by the Spirit; there are divers that have it, and give proofe of it, in such sort as cannot be gaine-said, and more in this age then in any other since the Primitive Doctors, who had a constant and infallible guidance of the Spirit, were advanced from earth to Heaven. And their examples are as considerable in their ordinary practise of Religious precepts, as in the exercise of their extraordinary gifts. Yet I propose none, though a Pa­triarch, a Prophet, an Apostle or Martyr, much lesse any one below them to imitation, without the limitation of S. Paul. Be ye followers of me, even as I am of Christ, 1 Cor. 11 1. For example, though Jacob and Rachel were very good people, yet be not like unto him in his immoderate affection to Ben­jamin, nor unto her in such a wilfull bewailing of her Orbity, as would not admit any consolation because she was childlesse.

Let us rather consider what may be said to quiet and be­calme our passions, that they grow not too head-strong, for Religion and reason to rule them. Be our losse what it may be, we should beare it without repining or impatience, and that for reasons of weight taken both from God and man.

From God, concerning whom we must take notice.

First of his Authority over us. Secondly of his intention. 1. towards us, and 2. towards ours.

For the first, It is God that killeth and maketh alive, Isa. 45.7. and this he doth, not only de Facto, but de Jure, he hath not on­ly a power to doe so, but a right also, for we are all of us, unto him, as the clay in the hands of the Potter, not only to make us vessells of honour, or dishonour, as he pleaseth, but (when we are made) to dash us in pieces, if we please him not; and shall we then be displeased with him, when (as the owner of the Vineyard demanded of the murmuring labourer, Mat. 23.15.) he doth but what he will with his owne.

Indeed we use to speake of what we possesse, with a tearme of propriety, my Wife, my Husband, my Child, my Friend; but our Title to them is not originall, but derivative from him, and by way of subordination under him: for we and they are his, made by him and for him, they to us are but lent, and [Page 25]so lent, (without any certaine time or date) that we cannot (in right) say he calls backe, or takes away too soone, if it were the same day of our first possession of them: and if we have enjoyed them long, the lesse time, in reason there re­maineth for the future, and so we should the sooner prepare for a parting. And when it cometh to that, we should con­sider what intents God may have in taking away from us, that which is deare unto us.

First, it may be (as the Widow of Sarepta said when her Sonne was dead) to call our sinnes to our rememberance, 1 King. 17. ver. 18. a child or friend of ours is dead, that we may not dye in sins and trespasses without repentance.

Secondly, it may be (with our other sinnes) we may be guilty of some kind and degree of Idolatry, by setting that delight upon the creature, which of right belongs to the cre­ator alone; and if so, we are spirituall adulterers and adulteres­ses, James 4.4. and God is a jealous God, Exo. 20.5. who disco­vering a decay of our love that we might love him better, will take away the impediment betwixt him and us, which was as a curtain or screene to intercept our sight, and the heate of our hearts towards him. As a discreet Lady, if she should per­ceive that her Waiting-woman stole any part of the Nuptiall affection of her Husband from her, would find some meanes to put her away: And God very well knoweth that our hearts are narrow, our love but little and faint, a great deale too lit­tle for himselfe, if it went all one way, and therefore if he love us he will take away that which steales away our affe­ctions from him, that our love being set upon him more in­tentively, he may returne more kindnesse to us againe, and so his end may be to crosse us in our way that he may blesse us in the end, that he may doe us the more good at our latter end, as is promised, Deut. 8. v. 16.

Thirdly, Gods intent in taking away, may be in favour to the deceased parties, to set them safe out of perill, the Righteous is taken away from the evill to come, Isa. 57.1. and of this the cause is so evident in reason, that he that never saw the Bible, nor read that sentence of the Prophet, could say, who knoweth that God hath not taken away in favour to man-kind from the evill to come. [Page 26]So Plutarch con­solat. ad Apo­ [...]on. pag. 528. Plutarch in his Consolations to Apolonius.

And this cause is especially considerable in these times where­in many good people have of late been taken away, and we may have cause to conceive from the evill to come, there may come much evill without any preface or premonition at all; but we see nothing but dismall clouds gathering in our horizon, and as it were preparations for terrible stormes.

Our sinnes doubtlesse are come to a very great height, and who knoweth whether their guilt be not more clamerous for vengeance, then our prayers are importunate for pardon? We see things grow worse and worse with us, a few grow better and better, to pacifie Gods displeasure by due reforma­tion. And therefore for such of the better sort as are taken away in those times as this vertuous Matron, after the course of an holy life on earth, wee may conceive it is done that they may live in rest, and peace, and joy, and glory with God for ever. There is cause then to give thankes to God for their happy change, since they are set up so safe, that they shall never feele nor feare the evill to come, and to mourne, not for them but for our selves, that we are left below, in a state of sub­jection to all sorts of sorrowes, which may the sooner over­whelme us, because they are taken away (as Lot out of Sodome,) for whose sakes haply hath the judgement been suspended hi­therto.

And hitherto having had your presence, and I hope your at­tentions also to what I have delivered; I shall now commend you to the gratious favour of the Lord of life and death, Deut. 32.29. beseeching him to teach you to number your dayes, that you may apply your hearts unto wisedome, Psal 90.12. and to give you wisedome to consider your latter end, Deut. 32.29. and all the while that you are in the way unto it, that you may by an holy life get sound assurance to your soules, that (when your mortall bodies are laid asleepe in the dust of the earth) they may be re­ceived to a most happy conabitation with God in Heaven, in his presence to be possessed of the fulnesse of joy, and of the pleasures at his right hand for evermore, Ps. 16.11. Amen.