Waters of Marah drawn forth in two funerall sermons, October 1653 and since (upon desire) enlarged / by Henry Hibbert ... Hibbert, Henry, 1601 or 2-1678. 1654 Approx. 197 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A43608 Wing H1794 ESTC R20133 12562297 ocm 12562297 63257

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Early English books online. (EEBO-TCP ; phase 2, no. A43608) Transcribed from: (Early English Books Online ; image set 63257) Images scanned from microfilm: (Early English books, 1641-1700 ; 319:8) Waters of Marah drawn forth in two funerall sermons, October 1653 and since (upon desire) enlarged / by Henry Hibbert ... Hibbert, Henry, 1601 or 2-1678. [14], 176 p. Printed by W. Hunt, and are to be sold by Francis Coles ... and by John Awdley ..., London : 1654. The sermons are about the two children of W. Lyme. Reproduction of original in Bodleian Library. Marginal notes.

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eng Church of England -- Sermons. Funeral sermons. Sermons, English. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2008-09 Assigned for keying and markup 2008-11 Keyed and coded from ProQuest page images 2011-09 Sampled and proofread 2011-09 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

VVATERS OF MARAH.

Drawn forth in two Funerall Sermons, October 1653. AND Since (upon deſire) Enlarged.

By Henry Hibbert Miniſter of the Word, and Paſtour of Trinity Church in Kingſton upon Hull.

Gen. 42.36.

Joſeph is not

Gen. 43.14.

If I be bereaved of my Children, I am bereaved.

Aug.

Multò faciliùs eſt non habita repudiare, quàm poſſeſſa omittere.

Greg.

Majorem dolorem commovere damina majors.

London, Printed by W. Hunt, and are to be ſold by Francis Coles in the Old-Bailey, and by John Awdley at Hull. 1654.

To the Chriſtian Reader, eſpecially to my tender Flock and true Friends, Which are Inhabitants both of the high and low Church Pariſhes, within the ſtrong Town and famous Incorporation of Kingſdom upon Hull. Henry Hibbert boweth his knees unto the Father of our Lord Jeſus Chriſt for for power of grace, and perfection inglory. Brethren,

SAge Solomon tels us, there is no end of making books, Eccl. 12.12. and much reading is wearineſſe to the flesh, yet this hath been an exceſſe in all Ages, and ceaſeth not in ours. Non omnes ad docendum idonei, utinam omnes ad diſcendum ha iles. Ambr. Many (though far fitter to learne, and to be wiſhed they would do ſo) affecting maſter ſhip invade the office of publike preaching: And (with the Poets boy) are almoſt tranſported to ſee themſelves in Print.

It is a ſcribling Age wherein we live. Scribimus indocti doctique. The Preſſes are oppreſſed, and the world ſo choaked with Papers, that a man would almoſt conceit old Origen, Apollinarius, or Chryſippus were riſen out of their graves.

As to my own Apology for Printing. Mr William Lyme, Collector of the Cuſtomi, whoſe firſt-born died October 5. and his ſecond child the tenth. 1653. One maine ingredient to it was the Gentlemans importunity, who was the ſad Father of theſe two deceaſed Children, being deprived of them both very ſuddenly, and left childleſſe.

I received alſo the earneſt deſires of many more competitours, who found me (though well furniſhed with quils) a bird of no ſwift wing. Remaining a ſeaſon in ſuſpeace, like a man ſo long in putting on his cloaths, that it were time to put them off againe. However, I would not ſhew my ſelfe utterly inexorable.

Another was, Mary my firſt borne deceaſed at Settrington in Yorkſhire June 25. And Heſter my ſecond at Hull, Jan. 12. 1652. I being abſent at London. — Miſeris ſuecurrere diſco. the impreſsion which both Gods word and rod did at that time take upon mine own heart, having my ſelfe been ſometimes under the like diſpenſation, and ſuffering the nipping of ſuch promiſing hopes, as I have experienced the truth of that old obſervation, A ſigne of no long life, when the faculties of the mind are ripe ſo early. But alas! who can call back yeſterday?

Adde unto theſe, Gods hand in this kind is very ſmart, and the Doctrine ſutable, therefore I had alſo an eye unto publike profit. Writing (reſpect being had unto matter and meaſure) is not alwaies vox mortua, a dead voice, but ſometimes vox vivida, a lively voice, and hath its Energy. Nay, upon ſome accounts, whereas ſpeaking is but like a burning coale, uſefull neare at hand: Writing is like a ſhining Lampe, which giveth light farre off. Let theſe ſuffice.

Reader, I have removed Amaſa out of the way, 2 Sam. 20.12. quitting quaintneſſe, and flying in a familiar Sphere. So that thou needeſt not to make a ſtand, having a plaine path to tract, and nothing that I know in the world to ſtomble upon.

If thou be a Parent, know, that Childrens viſitations are alſo thine. Ater Philippo. Philip of Macedon loſing one of his eyes by an Arrow, found by what was written upon the ſhaft that it was aimed indeed at himſelfe. In ſmiting of Children God ſpeakes ſomething to Parents, themſelves being wounded through their Childrens ſides, 2 Sam. 12.16. elſe David had not mourned ſo ſolemnly for his ſick Child.

But whoever thou art let this mind thee of mortality, Hic vita aut amittitur, aut tenetur. Cypr. Gen. 31.30. knowing that now life eternall is either loſt or gained. When Jacob had been a long ſeaſon with Laban, at laſt his heart was homewards: O you, who have converſed many yeares in this world, it is high time to have ſome thoughts heavenwards. Eccl. 12.1. It were good to remember our Creator in the daies of our youth, Seeing the grave ſucks in Sucklings. Aliorum mors proficiat adnoſtram ſalutem. If theſe things be done in a greene tree, what ſhall be done in the dry? If death begin at the Cradle, it is time for us to thinke of our Coffins.

Friend Momus, Satis eſt unus, ſatis eſt nullus. with the reſt of your Mimicks, I gueſſe your fancy at firſt ſight, Laudari à bonis timeo, à malis deteſtor. nothing can pleaſe you, neither will this. Yet know, if my book merit not a better mans favour, it feareth not your frown. And it hath thus much more to entertaine you withall, Nihil faciliùs eſt quàm reprehendere. viz. That it is more eaſie to carpe at many than to compoſe one.

If theſe leaves be turned over by the hand of a time-ſerver, Eadem probamus, eadem reprehendimus, hic exit us eſt omnis judicii, in quo lis ſecundum plures datur. I queſtion not but he will like it well whileſt it holds in faſhion: yet will not be ſo uncivill, as to make it bluſh and change colour, when contrary blasts make him face about and change his judgement.

But I tell the more moderate, the daies are grown more ſcientificall, and it is hard to judge of ſtars of the leaſt magnitude in the preſence of the Sun. However, let not the praiſe of the more worthy be the diſparagement of the meaner. Nemo ideo deterior quia alter melior. The foot is not the head, but yet a member of the body.

And now a word to you, my beloved people, that have called me to this place, and owned me in the Lord. It is not the leaſt part of my comfort, that both you and my ſelfe (notwithſtanding ſome provecations, yet) have hitherto kept our ſelves even finger-free from other mens differences. 1 The. 4.11. Studying to be quiet, and to do our own buſineſſe, Eph. 4.3. And endeavouring to keep the unity of the Spirit in the bond of peace. I hope we ſtill ſhall de, approving our hearts to God, and practiſes to men, to be of the number of them that are peaceable and faithfull in Iſrael. 2 Sam. 20.19.

You know my Idiome or property of ſpeech, how I am prompted onto ſuccinctneſſe, being no Ciceronian. And that my Talent rendreth me rather a Barnabas than Boanerges. Yet Igrant the diverſity of the Spirits gifts to tend all to edification: 1 Cor. 12. And do like the later from them that are dexterous therein. Only I could wiſh (as it was once ſaid of Baſil) that they who thunder in their doctrine would be carefull to lighten in their converſation, Gregor. Nazia z. We have an Age can readily retort, Doſt not thou feare God, Luk. 23.40. ſeeing thou art in the ſame condemnation? And againe, Rom. 2.21. Thou that art inſtructed out of the Law, and teacheſt another, teacheſt thou not thy ſelfe?

Moreover, you are not ignorant of my frequent returnes about this ſeaſon, how I was forced to afford ſo many buds and bloſſomes, as little ripe fruit could be expected. No more, lest the Porch unbefit the Palace.

I here preſent you with what you had before, ſomething amplified. Not waters of Meribah, but Marah: as more ſutable to my own ſolitary temper, and ſafe for you. Accept my firſt-borne. And if God give leave againe to turne the Cock, perhaps the Ciſterne may afford you ſweeter Waters. In the meane time, and ever, Phil. 4.9. The God of peace be with us.

Kingſton upon Hull, Jan. ult. 1654. Chriſtians, I am your ſervant in Chriſt Ieſus, for the help of your faith, Henry Hibbert.
Waters of Marah. ZECHARIAH 12. Part of the tenth ver.

—As one that is in bitterneſſe for his firſt-born.

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, 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, 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 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 (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 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 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, 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 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: 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, 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 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 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 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, 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 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 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.

Secondly, Filius, 〈 in non-Latin alphabet 〉 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 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 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. 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 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 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.

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 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 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 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. 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, 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, 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 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 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 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 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.

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 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 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 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 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. 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 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? 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.

The ſecond Uſe calls upon us to uſe all hopefull and lawfull meanes 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. 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 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 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.

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 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 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 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. Diſobedience to the moſt High will render you very unnaturall and unmercifull to your Children. Sinning Parents 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: That ye carefully performe thoſe Parentall Offices towards them which God in Scripture calls for at your hands. We ſhall particularize ſome of the prime, viz.

Firſt then, 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. 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. 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 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 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. Youth is like ſoft wax, fit to take a good impreſſion, but old age is hard, and more unfit to take ſuch a counterfeit. 〈 in non-Latin alphabet 〉 . 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 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, 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 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, 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. 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 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 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. 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, 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 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, 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 (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 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. 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 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.

Apoc. 4.10.

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. I do not bid you utterly to wave affections but moderate them. Saint Paul prohibits 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 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. 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 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 〈 in non-Latin alphabet 〉 , 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 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 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, 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, 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, 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 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 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 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 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. 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 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 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 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, 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 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, 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 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 us to keep cloſe unto him, 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 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 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 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 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.

Waters of Marab. RUTH 1. Part of the twentieth ver.

—Call me not Naomi, call me Marah: for the Almighty hath dealt very bitterly with me.

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 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 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 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 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 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. 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. 〈 in non-Latin alphabet 〉 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 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. 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 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. 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, 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 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.

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 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 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 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. 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 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: 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. 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. 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. When afflictions give us a ſurprize, like a whirlewind or ſtorme at Sea. When we have our eye upon one 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, 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. 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 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. Which may be called ſo in a double reſpect, viz.

When we are deprived of an only enjoyment, the want of which makes a great breach, as if all were 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. That we are (as it was ſaid 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, increaſing evills, ſuch as do thrive and grow upon us. When they are like the Deluge of 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 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: 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 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. 〈 in non-Latin alphabet 〉 . and ſay, Why am I thus? Theſe following reaſons may miniſter ſome ſatisfaction unto ſober minds. viz.

The firſt Reaſon reſpects ſin.

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 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 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 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 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 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, 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. 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 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, 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 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 croſſe. The Prodigall in proſperity had forgotten himſelfe, but having gone a ſeaſon to the ſchoole of lad experience, 〈 in non-Latin alphabet 〉 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 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 as gall or wormewood: But the end ſhall be ſweeter than honey.

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

To evidence grace. 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 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. We are commanded to prove all things, yea, our own ſelves. 2 Cor. 13. 〈 in non-Latin alphabet 〉 . 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 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, 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. 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 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 〈 in non-Latin alphabet 〉 , 2 Tim. 1.6. to re-kindle or revive it. Afflictions help to blow it to a brighter flame.

To exerciſe grace. 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 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. 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, 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. 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.

Bitter afflictions make us long for glory. 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 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 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 (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 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 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 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 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, 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, the firſt of which is directed to the free, and the latter to the afflicted. To the 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. 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 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 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 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, 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 〈 in non-Latin alphabet 〉 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 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 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. 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, 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, 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 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, Sit looſe from 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 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. And to them alſo it ſpeakes two things:

The firſt is comfort. 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 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 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. 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 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, 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, 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 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, take revenge upon ſin. When Gods hand is upon us, it is good our hand be upon 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) 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 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. Sore afflictions do lay us open to ſtrong temptations. And (as a learned 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 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 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. 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, 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. 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, 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 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 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, 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, 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 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, 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 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 〈 in non-Latin alphabet 〉 , Act. 8.13. In the gall of bitterneſſe.

Laſtly, 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, firſt, conſider, how cameſt thou into this world at thy birth? 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, 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 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.

FINIS.