WATERS OF MARAH.  
Drawn forth in two Funeral Sermons, October 1653. AND Since (upon desire) Enlarged.  
By Henry Hibbert Minister of the Word, and Pastor of Trinity Church in Kingston upon Hull.  Gen. 42.36. 
Joseph is not  Gen. 43.14. 
If I be bereft of my Children, I am bereft.  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 Coals 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 tells us, there is no end of making books, 
Eccl. 12.12.  and much reading is weariness to the flesh, yet this hath been an excess in all Ages, and ceaseth not in ours. 
Non omnes ad docendum idonei, utinam omnes ad discendum ha●iles. Ambr.  Many (though far fit to learn, and to be wished they would do so) affecting master ship invade the office of public preaching: And (with the Poet's boy) are almost transported to see themselves in Print.  
It is a scribbling Age wherein we live. 
Scribimus indocti doctique.  The Presses are oppressed, and the world so choked 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 Customis, whose firstborn died October 5. and his second child the tenth. 1653.  One main ingredient to it was the Gentleman's importunity, who was the sad Father of these two deceased Children, being deprived of them both very suddenly, and left childless.  
I received also the earnest desires of many more competitors, who found me (though well furnished with quills) a bird of no swift wing. Remaining a season in suspeace, like a man so long in putting on his , that it were time to put them off again. However, I would not show myself utterly inexorable.  
Another was, 
Marry 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 God's word and rod did at that time take upon mine own heart, having myself 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 sign of no long life, when the faculties of the mind are ripe so early. But alas! who can call back yesterday?  
Add unto these, God's hand in this kind is very smart, and the Doctrine suitable, therefore I had also an eye unto public profit. Writing (respect being had unto matter and measure) is not always 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 coal, useful near at hand: Writing is like a shining Lamp, which giveth light fare off. Let these suffice.  
Reader, I have removed Amasa out of the way, 
2 Sam. 20.12.  quitting quaintness, and flying in a familiar Sphere. So that thou needest not to make a stand, having a plain path to tract, and nothing that I know in the world to stumble upon.  
If thou be a Parent, know, that children's 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 himself. In smiting of Children God speaks something to Parents, themselves being wounded through their children's 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 eternal 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 years in this world, it is high time to have some thoughts heavenwards. 
Eccl. 12.1.  It were good to remember our Creator in the days of our youth, Seeing the grave sucks in Sucklings. 
Aliorum mors proficiat adnostram salutem.  If these things be done in a green tree, what shall be done in the dry? If death begin at the Cradle, it is time for us to think of our Coffins.  
Friend Momus, 
Satis est unus, satis est nullus.  with the rest of your Mimics, I guess 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 man's favour, it feareth not your frown. And it hath thus much more to entertain you withal, 
Nihil faciliùs est quàm reprehendere.  viz. That it is more easy to carp at many than to compose one.  
If these leaves be turned over by the hand of a , 
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 whilst it holds in fashion: yet will not be so uncivil, 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 days are grown more scientifical, 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 myself (notwithstanding some provecations, yet) have hitherto kept ourselves even finger-free from other men's differences. 
1 The. 4.11.  Studying to be quiet, and to do our own business, 
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 practices to men, to be of the number of them that are peaceable and faithful in Israel. 
2 Sam. 20.19.   
You know my Idiom or property of speech, how I am prompted onto succinctness, being no Ciceronian. And that my Talon rendereth 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 careful to lighten in their conversation, 
Gregor. Nazia●z.  We have an Age can readily retort, Dost not thou fear God, 
Luk. 23.40.  seeing thou art in the same condemnation? And again, 
Rom. 2.21.  Thou that art instructed out of the Law, and teachest another, teachest thou not thyself?  
Moreover, you are not ignorant of my frequent returns about this season, how I was forced to afford so many buds and blossoms, 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 suitable to my own solitary temper, and safe for you. Accept my firstborn. And if God give leave again to turn the Cock, perhaps the Cistern may afford you sweeter Waters. In the mean 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 jesus, for the help of your faith, Henry Hibbert.   

Waters of Marah.  ZECHARIAH 12. Part of the tenth ver. 
— As one that is in bitterness for his firstborn.  
THis Prophecy may not unfitly be compared with the yeaning of Laban's flock, 
Gen. 30.39.  or those heavenly messengers, mentioned in the beginning of it, 
Cap. 1. Ver. 8.  being checkered with various colours: for it is mixed and made up of divers ingredients, viz. reproof, exhortation, comfort, etc.  
In this Chapter our Prophet (an holy Herald) setteth 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, than Scripture is of precious Prophecies and promises, concerning their calling and conversion. And although they are as yet blinded and bowed down; 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 prodigal Child being returned; 
Luk. 15.32.  This my son was dead, but now is alive.  
If any ask how this people should be made capable of so great mercy? 
Ver. 10.  The answer is plain, I will pour 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, until such time as the Spirit drop upon them. We are nothing, we can do nothing, not a prayer, not a tear, not a warm desire after Christ, till the Spirit come.  
And this effusion shall produce a double effect: for,  
First, They shall look upon Christ whom they have pierced. Here is Conversion. Formerly they turned their backs on Christ, looking upon Moses and the Law, Ceremonies, and self-righteousness: 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 seek righteousness and life from him alone. Truly, 
Jer. 3.23.  in vain is Salvation hoped for from the hills, and from the multitude of Mountains: Truly, in the Lord our God is the Salvation of Israel.  
And secondly, They shall lament over Christ. They shall mourn 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 sadness is seated upon their hearts. They are wholly clad in mourning. All their Songs are Lachrymae. And thus a poor soul, made senfible of sin, doth supple itself in tears of godly sorrow.  
Which sorrow of theirs is further amplified and set out two manner of ways:  
First, By the particularity of it; They shall mourn 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 bigbellied with grief, that they shall (Joseph-like) withdraw themselves, seeking where to ease their hearts in showers of tears. That is the best sorrow which is done in secret. 
Note.  Commune with your own heart (saith David) upon your bed, 
Psal. 4.4.  and be still. And our Saviour Christ (who is the wisdom of the Father) adviseth us very much unto retiredness in duty, and our heavenly Father which seethe 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 groans, and uttering loud and hideous howl, to be seen and heard of men, that will gain acceptance: No, no, 
Psal. 51.17.  The Sacrifices of God are a broken Spirit. But when a poor soul can sequester itself from carnal Company, and sinful Society, get out of the noise of the world, creep into a corner, and there fit melting in God's presence; surely such sorrow will prove sweet and successful, doubtless whosoever thus soweth in tears shall reap in joy. 
Psal. 125.6.   
Secondly, By the extremity of it, to express the greatness 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 slain in the midst of his so hopeful Reign. Whose lamentations were written and made an Ordinance in Israel, that is, they did not only mourn at his Funeral, but also at the death of others made mention of his loss, lamenting the same in all their doleful Elegies. Even so shall they look upon Christ and mourn. 2. To the sorrow of an indulgent, natural, and tenderhearted Parent, which takes up my Text, They shall mourn for him as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.  
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 spiritual sense and main 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 than is to be made out by a supplement, thus, Great is the sorrow and grief of a natural Parent for an only Son, for a firstborn, that is, for the death of an only Son, or firstborn.  
The application is brought in by this particle of similitude [as] As one that is in bitterness for his firstborn. 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 hopeful Bud; should this Sprig be plucked up, and tender Bud nipped: This Child be taken away by death: O with what intensive grief would you poor upon it! With what reluctancy part with it! With what blubbering tears and bleared eyes bewail it! 
Imo ●rabens à pectore vocem. Luk. 7.12.  Yea, with what huge and hollow sobs would you follow it unto its dark and solitary receptacle! Even so, and far more deeply is that soul affected which is with smitten the sense of sin.  
Much also to this is imported in the expression [Bitterness] which signifieth deep sorrow and anguish of heart. Thus is hannah's sorrow expressed, 
1 Sam. 1.10.  She was in bitterness of soul. And thus Solomon (a great natural Philosopher) gives it out, The heart knoweth his own bitterness. 
Pro. 14.10.  And it holds well: for, 1. Bitter things are hated and avoided of nature, so soon as we taste gall or wormwood 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 soul 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.  Performs 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 sum being this, To be the Parent of a dead Child, (That whereas the Father's eye was sometime entertained with beholding his own Image in a quick and sparkling eye, comely countenance, and well cast proportion; now he seethe nothing but a dead Trunk, frigid and benumbed limbs, a pale face, closed eyes, and grim countenance: Whereas the Father's ear was sometimes affected with its lisping Language, and childish Rhetoric, now he attendeth nothing but deep silence, 
Altum silentium.  the mouth being mute, and that little film of flesh that made all the music lying still: And whereas the Father's heart was sometime delighted and overjoyed with this acceptable enjoyment, now it is overwhelmed with sorrow for the want of it:) Surely wormwood cannot be more bitter. Our discourse therefore will centre itself in this conclusion, That  
The death of a child (a Son, an only Son, Doctrine. a firstborn especially) must needs be matter of much sorrow and sadness unto natural and tenderhearted Parents.  
Sadness properly is a Passion of the Soul, 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 evil we sustain ourselves: or,  
2. That of Compassion, for the evil of another.   
Before sin there was no sorrow. Adam, whilst innocent tasted nothing that was nocent. But sin and sorrow were contemporaries, and have ever since (like Mistress and Handmaid) continued inseparable Companions. Insomuch that the second Adam Jesus Christ, undertaking for sins, was pressed with sorrows: witness the Prophet, 
Isa. 53.3.  A A man of sorrows and acquainted with grief. And his own words, Mysoule is exceeding sorrowful, 
Mat. 26.38.  even unto death.  
But for proof of the point. Hence that is used as a Pathetical and Rhetorical 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 jacob's beloved wife is brought in as raised out of her Sepulchre lamenting the loss 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 she 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 only Son, most bitter lamentation. Nabuchadnezzar & his Forces being to come against them, the Prophet useth these expressions as the fittest terms to describe such a lamentation, as the grievousness of their calamities might be deemed to deserve.  
I mention no more but that parallel place in Amos his Prophecy, wherein the Prophet foretelling what dismal 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 natural affections. And we see it in experience, this day here are some that mourn for an only Son, and are in bitterness for a firstborn.  
And this sorrow is not irrational: For first of all, Reason 1 Children are a precious possession. What is precious we are loath to part with. Children are rich gifts. Lo, 
Psa. 127.3.  Children are an heritage of the Lord: and the fruit of the womb 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 burdens, 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 fruitful, and multiply, 
Gen. 1.18.  and replenish the earth.  
Hence old father Jacob makes such grateful 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 wedged 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 soul, yea, so many Children so many souls, 
Mat. 16.26.  and our Saviour tells us one soul is more precious, and of more worth than a word.  
Reason 2 Secondly, 
Filius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab amore, quod omnium constantissimus amor sit inter parents & filios. Filius est aliquid patr is. Aquin.  children sit close unto Parent's affections, and therefore not parted withal 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 plucked from our bodies is very painful. (I speak of natural Parents, for some are without natural affections, Rom. 1.31. Being (Ostrich-like) regardless of their own products: and leaving them to sink or swim in the sea of the word. It is very probable the Allegory of the wretched Infant was grounded upon some known custom. 
Ezek. 16.  Nay, experience hath spoken, how many poor Infants have tasted death from the cruel hands of their Strumpet-mothers': who have twice dipped their souls in sin, making amends for uncleanness 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 pitieth his children: so the Lord pitieth them that fear 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 dear a child is. Nay further, when God would give a full and affectionate answer to his people's lamentable, but groundless 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 womb? 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 fountain of mercy) should empty himself 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 rendered by some as one cause why God hath placed the woman's dug in her breast: That she might impart her affection more to her child by giving it suck with her dug which is so near 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 restless nights doth she endure? Nay, love to her little one maketh her clean forget herself.  
So near are Children to Parents, that they are called Children of their loins, and are said to proceed out of their bowels; So said David of his viprous Son Absalon, 
2 Sam. 16.  Behold, my son which came firth of my bowels seeketh my life. So that we may call our spiritual children, 
Philem. 12.  as Paul doth his spiritual 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 Calendar of those that should be executed: their good old Father put up a supplication for his two Sons: The Soldiers, pitying him, told him they could not save both, for then the Emperor's number would not be fulfilled; but they would spare one, choose which he would. The poor Father, almost like a distracted man, looking ruefully on both, could not tell which to choose: So that while he delayed, both were slain.  
Thus the natural 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 Absalon, after all his unnatural villainy, yet Absalon is a Child, 
2 Sam. 18.  Deal gently for my sake with the young man, even with Absalon: and again, Is the young man Absalon safe? And it is very observable in Job, that he sat still and did abide the boisterous blasts of all those lossefull tidings, as being not very much moved, until he heard of the death of his children. But O then, Children dead!— So soon as the report of this touched his ear, 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 poor pale father is brought to his knees, Then Job arose, and rend his mantle, and shaved his head, and fell down upon the ground. Other losses may go skin-deep, but these go heart-deep. Children are unto Parents like unto Teeth, painful both in breeding and parting.  
Reason 3 Thirdly, 
Psal. 49.11.  It is most natural 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 careful in this behalf, howsoever otherwise they be of cruel and animosious natures. 
Psal. 84.3.  Thus the Sparrow finds her an house, and the Swallow a nest for herself, 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 tenderness, and at such an height, as none may reach them to do violence unto them. Nay further (see the force of nature's instinct) even the sea-monsters draw out the breast, 
Lam. 4.3.  they give suck to their young ones. What piteous out-cries and cheating circuits makes the poor Lapwing? And all is to divert the Passenger from her young. So careful are creatures to preserve the products of their own kind. And this care must needs be more superlative in the reasonable Creature, unless 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 evil: to out off the remembrance of them from the earth. And again, 
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. Mark [shall rot.] The rot (we say) is an evil disease where ever it lights, whether amongst herds or flocks: But never so ill as when it lighteth on men's names or memories, that either they are mentioned with disgrace, as a rotten thing, or not remembered at all.  
Also, God promiseth this to his people, as a grand favour, and great encouragement to obedience, that he will multiply and keep alive their offspring. 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 David's happiness, 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 Gospel, 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 tears when he received the fatal message: Even because he had no heir-male, his Son Manasses being yet unborn. And Abraham himself complains of a great defect amidst all his fullness, 
Gen. 15.2.  Lord God, what wilt thou give me seeing I go childless? And therefore there was a provision made in the judicial Law, 
Deut. 25.5, 6.  That if a man died 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 bear 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 room: and so Parents have a kind of resurrection in their Children.  
A fourth Reason may be this, Reason 4 Scripture, upon some accounts, reckoneth up sterility and barrenness as a curse. And who is not utter●y unwilling to bespit in the face with a Curse? Doubtless, that may seem a strange Petition the Prophet puts up in the people's behalf, Give them, O Lord, 
Amos 9.14.  what wilt thou give them? Give them a miscarrying womb 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 seems very doubting what he should pray for: yet, foreseeing the fearful 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 Said kiah did) their Children murdered before their eyes: 
2 King. 25.7.  he prayeth to God to make them barren. A parallel place is that of David, who in his great strait 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 day's 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 behalf 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 grown to maturity, to have them slaughtered: and therefore seeing the decree is gone forth, give, give, in mercy, O Lord, give this mitigation of barrenness. So that the Petition serves to aggravate the ensuing judgements. It is a most miserable case, when that which is in itself a curse, is to be prayed for as a blessing.  
Coniah's curse is thus threatened, Writ ye this man childless. 
Jer. 22.30.  I do not conceive Coniah died without issue, 
Ver. 28.  (the contrary being apparent) but that he had a curse which was equivalent to being childless, and therefore very great; for so it followeth in the next words, A man that shall not prosper in his days: 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.  [Writ ye this man childless] as a notable judgement to be left on record to Posterity. And this was michal's punishment for vilifying her husband's person. Because she conceived contempt against him in her heart, she never conceived child in her womb. 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 perpetual barrenness.  
Doubtless, among the Jews 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 hopeful children, which are those polished shafts,) they shall not be ashamed, but they shall speak 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 womb, and she calls her barrenness her affliction; O Lord of hosts, 
Ver. 11.  if thou wilt indeed look on the affliction of thine handmaid, etc. And Elizabeth, being with child after a long time of sterility, bespeaks herself on this wise, Thus hath the Lord dealt with me, 
Luk. 1.25.  in the days 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 itself. 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 died 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 privilege 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 speak to Christ as his brother, and is allied to all the Saints, shall find a fullness in this spiritual relation. A name on earth, how honourable soever, is perishable: But a name written in heaven shall never whither, 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 Childless and Christlesse too, hath reason to weep for his Children, and not be comforted, because they are not.  
Reason 5 Last of all (to touch the ultimate Period of this Point) frequent it is for the firstborn to be the first, 
Dolens profere.  and to fit highest in Parents esteem. 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 firstborn had privileges by God's appointment above the rest; for 1. They had the Priesthood, and did approach nigh unto God, till the Tribe of Levi ministered 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 profane that sold it away, and Reuben sustained a great loss. Besides, the firstborn were Gods peculiar portion, 
Exo. 13.13.  and were to be redeemed. And they were a figure of Christ, 
Vnigenitus respectu naturae, Primogenitus respectu dignitatis.  whose pre-eminence above the rest of Saints is set out by Primogeniture, Rom. 8.29. Col. 1.18. Heb. 1.6. Apoc. 1.5. Christ is God's only-begotten, and his first-begotten.  
Moreover, The Lord being displeased with the Egyptians, a stubborn and rebellious people, he showers down many plagues upon them. But after all those heavy judgements, of Lice, Frogs, Grasshoppers, Hail, Darkness, Botches, Broud, etc. he takes away their Firstborn: And this was the last Arrow he shot amongst them, as the most deadly and poisonous. 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 firstborn, O then they howl 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 Egypt, and all the firstborn in the Land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon the Throne, even to the firstborn of the maid-servant that is behind the Mill. And there shall be a great cry throughout all the Land of Egypt, 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 pass at midnight the Lord smote all the firstborn in the Land of Egypt, from the firstborn of Pharaoh that sat on his Throne, unto the firstborn of the captive that was in the Dungeon. And Pharaoh risen up in the night, he and all his servants, and all the Egyptians, and there was a great cry in Egypt: for there was not an house where there was not one dead.  
Thus we see in ordinary, the firstborn are ofttimes dearest. They are like to the first-fruits under the Law, the Prime in Parent's hearts. Men glory most of the first Apple, the first Cherry, or Apricock the tree beareth, Lo, this is the first fruit that my tree did afford. Even so the first fruit of our body is most joyful and welcome unto us.  
I am not for undue partiality in Parent's 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 showing it less. 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 walk 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 pre-eminence wheresoever. We should love them most whom God loves most: But such have the specialty of God's love, and should have ours. Which Child you discern to be most gracious and tenderhearted, most humble, and heavenly minded, a rightly devoted child, a praying child, etc. Son or Daughter, elder or younger, let that be your Benjamin, the child of your right hand.  
The Use in the first place prompts us on to a Sympathy with our friends in sorrow. Use 1 Taste as well with them in their bitter gall as sweet honey. An excellent instance of this good office is held forth unto us in Jobs friends, the report of whose miseries no sooner touched their ears, 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 mourn with him, and to comfort him. And Paul is nothing behind in this, witness his own words, Who is weak, 
2 Cor. 11.29.  and I am not weak? who is afflicted and I burn not? Surely the same Apostle lays it upon us, as no less than our duty, to divide both joys and sorrows with our Brethren, 
Rom. 12.15.  Rejoice with them that do rejoice, and weep with them that weep. 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 sour. The swallow will sing with us all Summer, so long as our Climate is warm, but when Winter comes she is gone. Vermine will frequent the barn while there is corn, but the provision being once consumed and gone, they are gone also. Yea, Caterpillars will c●ing fast like close friends whilst any verdure remains, but that once devoured and they drop off. Let not us be summer friends, but winter friends, friends in emptiness as well as fullness, 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 sympathise. If we suffer but a nip by the arm, it discomposeth the whole body. If there be but a thorn in the foot, how officious are all the other members in ministering their help? The mouth it complaineth, the head it quickly boweth down, the eye is intent, and the hand active to pluck it out: Such an harmony there is in the natural composure. 
1 Cor. 12.25.  There is no Schism in the body, but the members have the same care one for another. Sure I am, we are all one blood in Adam, and real Christians are joynt-members in Christ, and therefore aught to be mutually affected. 
Rom. 12.5.  The Curtains of the Tabernacle were so tach together, that stir 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 man's life, intimating, that as a Plaster to a wound; so is one comfortable friend to another in misery.  
Use 2 The second Use calls upon us to use all hopeful and lawful means 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 careful 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. etc. Not that I in the least impute these alleys 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 plain out of Psal. 89.20. forward. And the Saints in their wrestle 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 unborn may bless God that he had a religious Father or Grandfather. And if so, ye may eftsoon guess 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.  remembering his promise) that I may show him kindness for Jonathan's sake? And afterwards, thus saith he to Mephihosheth, Fear not, 
Ver. 7.  for I will surely show thee kindness for Jonanathan thy Father's sake. Even thus Children may receive much kindness 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 children's punishments may be Parent's punishments. 
Psal. 109.  The Psalmist shows sufficiently in those his imprecations, that wicked men are plagued in their Children. Thus Cham was cursed in his Son Canaan, (mark the Text, not cursed be Cham, but cursed be Canaan.) 
Gen. 9.25.  And contrariwise, bounty and kindness to Solomon is called bounty and kindness 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 bless him? 
Gen. 48.15, 16.  The Angel which redeemed me from all evil bless the Lads.  
Object. But Scripture tells us, 
Ezek. 18.20. Gal. 6.5.  The Son shall not bear the iniquity of the Father. But every man shall bear 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 bear it in reference to eternal punishment, 
Ver. 4.  The soul that sinneth it shall die. God will never send a Child to hell for the Parent's sin. 3. Neither (as I conceive) shall the iniquity of the Father devolve upon the Child, except he imitate his Father's iniquity. But ye must know, 1. Children are Parent's goods (as is plain in the case of Job) which may justly suffer loss for the owner's 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 Corrosive and torment to Parents. 3. Parent's sin is  a cause of children's fin: For God in his just judgement may curse a wicked man's 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 own individual person, but also revives his Fathers by approbation and imitation, than the sin is made his own: As a man catching the plague dyeth of his own disease, wherever he had the infection. So that we Object. may conclude, Children are very proclive to tread in Parent's steps: And when they appear to be their Children, not only naturally but morally: In such case it is usual 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 children's sake look to yourselves: 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 unnatural and unmerciful 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 Corn, 
Judg. 15.11  As they did unto me, so have I done unto them. Beloved take heed how ye deal with God: 
Psal. 18.26.  With the froward he will show himself froward. 
Leu. 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 means 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 perform those parental Offices towards them which God in Scripture calls for at your hands. We shall particularise 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, again, 
Col. 3.21.  Fathers provoke not your children to anger. Some Copies add, above what is fitting: So that parental power hath its limits. Doctor Davenant observes, 
Davenant an Colos.  that Parents may abuse their authority, and provoke their children several ways.  
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, etc. A sin so foul 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 Infidel.  
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 slain.  
3. Parents may irritate and provoke their Children when they do passionately and undeservedly affect them with contumelious and disgraceful language. And thus Jonathan in his Father's rage is called, 
Ver. 30.  Son of the perverse rebellious woman. Reproachful Language leaves a sting behind it, very difficult to be endured.  
4. And lastly, by immoderate chastisement. Which is, when the grievousness 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 tenderhearted) are too much sadned: and this sadness enclosed in the heart is like a moth to a Garment, or a worm to wood; bringing diseases and immature death. Or secondly, through too much dejectedness they are made stupid, and so rendered 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 general and spiritual calling in relation to God and their souls. Thus the Apostle, 
Eph. 5.4.  Bring them up in the nurture and admonition of the Lord. And God himself 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 household 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 natural, as John of his spiritual children, 
3 Joh. 3.  I have no greater joy than to know that my children walk in truth. 
A mamma corporali, ad mammam spiritualem. Chrys.  O Parents above all, be mostly careful of your children's souls. Hannah brought her Son Samuel very speedily from the natural to the spiritual dug, 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-necked 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 Physic: not frequent and familiar as daily food.) Such is the reiterated counrell of wise Solomon. 
1 Sam. 4.  We know how fatal Ely's indulgence proved to his Sons, being both slain in one day, and for the old man himself, 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 heap 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 whilst they are young, lest they grow up with them when they are old. It was said of Ptolemy, that he was too young to reign, but old enough to love Harlot's. So there are many, who are in Age children, but can commit sin like men. Wise to do evil, 
Jer. 4.22.  but to do good they have no knowledge. But, O let not any nearness of relation make us to connive at wickedness, or be silent at sin. In case of God's dishonour we should forget ourselves to be Parents, and them Children; using sin as a Serpent, the nearer it creeps unto us, the more to fly 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I read of Diogenes, who seeing the rude carriage of a Boy, did reach his Master a real 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 pains 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 womb 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 lieth to give them to the Devil.  
Commonly those Parents are most reverenced of their Children that have wisely and orderly corrected them. They that have laid the reins 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 soul. 
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 mix Prayer with their children's Education. When we carefully plough, sow, & weed our Corn, we may hopefully pray for a good harvest. This was the quotidian practice of holy Job, 
Quò multorum pignorum pateres, plures sunt, pro quibus deum de preceres, multorum animae redimendae. Cypr.  He risen up early in the morning, (mark, 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 child's head;) thus did Job continually. And thus Bathsheba bespeaks her beloved Son Solomon, under the name of Lemuel, What, my Son! and what, the Son of my womb! 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 expense for their Children in spirituals, laying up Prayers as well as Portions for them. The Prayers of faithful Parents are as seed sown in their life-time, the fruit of which their Children may reap after they are dead. Christians; I tell you, the time is coming, and now is, that Parent's prayers may be of more profit unto their Children than their Estates.  
Fourthly, let Parents take need and beware of idolising their children. They are given to succeed in your stead: But beware you set them not up to yourselves in God's stead. 
1 Sam. 2.29.  It was heavens complaint against Eli, that he honoured his Sons above God, that is, did choose 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 yourselves occasions of evil 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.  mark the Exposition of it. Speak 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 soul pitieth, 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 Ark, than they were of God himself, witness their loud Acclamations, 
Jer. 7.4.  The Temple of the Lord, etc. and more indeed than the Lord of the Temple: These, together with their Wives and Children, were put into God's room, and became the desire of their eyes. Well (saith God) but I'll plunder them of their Jewels. Sanctuary shall be profaned, and Sons and Daughters shall fall by the Sword: I'll learn 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 himself. 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 down. If this King find a Wife, a Child, or whatever in his Throne, down it goes. O then, (as the Psalmist saith of riches, so,) 
Psa. 62.10.  if Children increase set not your heart upon them. Joy not overmuch in them. You will invite the man with the Gold Ring, Sat up higher, and bid the vile person, 
Jam. 2.2, 3.  Sat 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 Ark of God, down falls Dagon. If we dote too much over an Absalon, or Adonis, we are in danger to be bereft of them. Rivarity provokes God to jealousy: and then full soon may we bid adieu to our abused mercy.  
Beware of injuring or oppressing the offspring of others. Especially such as over whom you have any Charge. Believe it, to wrong the Children of the deceased is a sin that weighs very heavy in God's balance. And were there none else, God himself will undertake to plague such barbarousness. You have a most full and famous instance in the Egyptians: 
Exod. 1.  They turned most cruel 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 showing kindness to the living: But they will deal 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 recoils upon themselves, their firstborn are slain. God usually pays men in their own coin. 
Lex talionis.  Reraliates unto them according to the method and manner of their wickedness. So that they are forced to say with Adonibezek, As I have done, 
Judg. 1.7.  so God God hath requited me.  
Think of it, you whom deceased Parents have entrusted with their poor fatherless Children, think of it, and take heed of injurious dealing: lest God measure it out unto your children as ye have dealt with those poor Orphans. When ever you are tempted to wrong them, say thus to yourselves, Would I have God to deal thus with my Children? Would I have the recompenses of the Lord to be unto them after this rate? Seldom shall you see the children of oppressors stand unto many generations. Men are most bold with them that want means of defence, but God is the Patron of such. 
Jam. 5.6, 7.  Weak innocency hath a mighty avenger. Omnipotency is the protector of Impotency. God doth soon unsheathe his sword of justice in behalf of weak and helpless creatures. 
Psa. 10.14.  The poor committeth himself to thee, thou art the helper of the Fatherless.  
In the sixth place, mind this, That ye make not your Children your impediments, to hinder you in the discharge of any duty you own and aught to perform either to God or man. In themselves they are not, do not you make them so. Jacob had a numerous offspring, 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, witness his own words, Seven (that is often-) times a day do I praise thee. There are some that think it an excuse sufficient for their neglect of holy duties, because they have a great Charge. They must rise early, 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.  
Again, there is a Generation, (and it is the manner of many) that to cover their covetousness, and excuse their injustice toward men, plead their care for their Children, and affection to them. And so they become like the Lion, 
Nah. 2.12.  That tears in pieces for his Whelps, and strangles for his Lioness, 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 gain for their Children proves the loss of their Children, and their own souls to boot. 
Quasi verò quicunque patres sunt, nequaquam aut possint aut debeant omnino esse, nisi divites, & amare liberos suos sine opum multiplicatione non valeant. Salu. 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 God's dispose. Do not dream 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 calls upon us to present ourselves as Sacrifices unto God, and therefore much more our Children, which are but pieces of ourselves. Hannah returns 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 faithful Prophet, and called to be a mighty Judge over Israel, when Eli and his Posterity are cut off. In nature, transplanted trees become most fruitful; and Children are plants which flourish best in God's 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 unnatural 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 again; 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 bless 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 tells us, children's Children are the crown of old men, and we ought surely to cast down these Crowns at the feet of Christ. Let us confess we had them from him, and divest ourselves of them to do him honour. One uttered a divine Paradox, 
Mr Palmer.  A Christian is one that gaineth by losing, and while he loses he saves. God will have us willing to lose before he make us to game. To be ready to part with our children is the way to keep our Children.  
The third use bids us moderate affections when such occasions of sorrow fall out. Use 3 I do not bid you utterly to wave affections but moderate them. Saint Paul prohibits 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. Stoics 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 cross laid upon us from God, neither loss 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 complains 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, etc. Ambr. in mortem Valent. Imper.  I say weep. This is a special hand of God, and he hath a dry heart that weeps not. His eyes and heart are far asunder, that affords not some tears. Only set Grace on work 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 artificial 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 Spur. And the Saints of God have set limits to their sorrow to prevent excess. Hence Joseph mourns seven days for his deceased Father. 
Quid perdis tempora luctu?  And his great-grandfather Abram mourns 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 Absalon ingeminates his doleful out-cries, O my Son Absalon, O Absalon 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 bewail the death of his Son's body, as the danger of his soul. But affections being turbulent and headstrong, I propound a double means 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 blood, and opening a vein in some other part of the body. And Sailors when they are in a wrong course turn the Ship another way. This was the Napkin wherewithal our Saviour wiped the eyes of his weeping attendants, Daughters of Jerusalem, 
Luk. 23. 2●.  weep not for me, but weep for your selves, and for your Children. Spare some tears, wherewith to bewail your ensuing calamities. And so much is plainly imported in and about my Text, They shall look upon me (that is, Jesus Christ,) whom they have pierced, and they shall mourn, etc. which indeed is the spiritual and main 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 claim interest in my sorrow, and call for their due measure of tears. And doubtless this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 7.10, etc.  godly sorrow is an excellent thing. One observes very well, That it is a good exchange to put away carnal joy for godly sorrow: for than we exchange Brass for Gold, a sin for a duty. Out of these brinish tears, God is used to brew the wine of spiritual 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 thyself, Whither can I look that I see not cause of of mourning? If I look above me; I have a Crucified Christ, whom my sins have pierced, to mourn over. If I look into mine own bosom; there I find a sinful soul, deceitful heart, and corrupted nature: yea, there I view mine own ignorance, atheism, hypocrisy, pride, covetousness, blaspemous thoughts, abominable lusts, etc. And if I look into the world; I discover the monstrous sins of the time, beastly drunkenness, hateful pride, abominable blasphemies, presumptuous and daring profaneness, 
Magìs deploranda sunt, quàm dicenda.  whereby God in all places is dishonoured and provoked. In a word, evils so horrid, as are fit to be lamented with tears than mentioned with our mouths.  
Add hereunto the miseries of the Church, if thou hast not utterly renounced goodness, 
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 rend. Those polished and living stones of Zion lie scattered in the dust. It is even the time of jacob's trouble. This is Zion whom no man seeketh after. Her ways begin to mourn, and her Gates to wax desolate. Her precious Sons, comparable to fine Gold, how are they esteemed as earthen Pitchers?  
Mine eye affecteth mine heart. Woe is me my mother that thou hast borne me. Oh that mine head were waters, and mine eyes a fountain of tears, 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 weep, and mine eye, mine eye runneth down with water.  
Secondly, if ye would moderate present sorrow, meditate some moderating considerations. This is a very effectual means, and much to this purpose may be couched under these three following particulars, viz.  
First, meditate and consider God's Sovereignty. There is nothing we have but God hath both the chiefe 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 morsel 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 mourn for your only Son, and are in bitterness for your firstborn: consider upon what terms 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. Mark 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 irrational woman is this, (would ye say) that hath the face to detain from me my own natural child? Parents in this case, you are only your children's 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 sovereignty 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 keep 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 dumb before the shearer when he was shorn 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 slain by fire from the Lord, Aaron hold his peace, 
Leu. 10.3.  there was silence in his Spirit. Thus Eli when the ruin 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 dumb, (saith he) I opened not my mouth, 
Psa. 39.9.  because thou didst it. It was God's Act, and therefore he had not a word to say. Thus Hezekiah, What shall I say? for God himself hath done it. 
Isa. 38.15.  And the Church, I will bear 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 implicit murmur. God hath all the keys hanging at his own girdle, both the key of the womb and of the tomb: 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.   
Again, Consider in the second place children's 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 Pearls nor Diamonds, but the offspring of sinful and weak Parents. Adam begat a Son in his own likeness, 
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 himself 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 clean thing out of an unclean? not one. 
Job 14.4.  And who can bring a strong thing out of a weak? 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 actual sin: yet they are so in respect of Original. From the very womb they carry a depraved nature, which prepares them to act evil. We ourselves hate creatures that are hurtful, (though they never did hurt) because of their pernicious natures. The Scorpion hath his sting within him, though he do not always strike; and the Serpent his venomous poison, 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 weak and frail, 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 entered into the world, and death by sin. Look at your children's 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 worm is bred in the Plant, and this decay at the core of the most beautiful 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 engrafted 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 mother's womb. 
Eâ lege nascimur. Sense.  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 die. Hence a certain Philosopher, 
Sciome mortalem genuisse.  hearing that his only Son was dead, makes answer, I am very sensible, I did but beget a mortal creature like to myself.  
Lastly, If Children be an holy seed, & within the Covenant, their upon their decease, consider even felicity. Sooner shall God's right hand forget his cunning, than he will ever be unmindful of any little one in Covenant with him. Indeed if our Children should come to maturity, and then die unnatural and murderous Absaloms', incestuous Amnons', riotous and roaring Prodigals, etc. If this evil 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, etc. Bernard.  As Bernard speaks most fearfully of the case of Absalon, and David lamenting his death. But Children that are justified from original sin by Christ's blood, and cleansed by the Baptism of the Holy Ghost, are in Abraham's bosom. They wish not themselves again with their Parents, as sometimes the murmuring Israelites, Would to God we were in Egypt again, 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 tears seem to presage their sorrows: Launching into such troubled seas, where storms will never cease till they arrive in heaven. It is their gain therefore as well as ours to be freed from the burden of the body.  
Neither let it trouble us that they are nipped in their tender years, and taken away in their minority: for those that die in the state of grace die in a full age, 
Eph. 4.13.  and are perfect men. What they want in time is made out in happy eternity.  
David tells us, we shall go to them, 
2 Sam. 12.23.  but they shall not return 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 bewail 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 departed any more? Let us then moderate our mourning, and prepare for that meeting, 
1 Thes. 4.17.  When we shall meet Christ in the air, and ahide with him for ever.  
But I add further, lest this grief should overwhelm you, do ye overwhelm it with the consideration of a greater. Suppose your Children should live ●o be a grief to you, as Adam (Emperor 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 embittered with fear 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 rend like kids by cruel hands: Or plucked from their mother's breasts, and have their brains dashed against the wall: Whilst the affrighted mother is half dead with astonishment. Or to see yourselves so straightened by famine as to devour the fruit of your bodies, your little Infants of a spanlong: Being forced against nature, 
Parturire & Deglutire.  to turn your tender kisses into cruel bitings, and suck their blood that sucked your breasts.  
(O tender hearted Fathers and Mothers, who knoweth how far this fire which is kind●ed among us may burn 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 ripped up: your daughters ravished: your Sons captivated slaves: not knowing what destiny may befall them, but most likely to live abused, and die without burial. Nay, (which is saddest of all) have the Gospel taken from your Children. Would you not much rather commit them to Christ in their Infancy, and lay them up with him?  
The Use in the last place counselleth us to keep close unto him, Use 4 the enjoyment of whom supplies every want, and sweetens every Cross. The sum is, if we cannot keep 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 thyself, I now see the worth of Grace, and emptiness 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.  I'll endeavour to make my Calling and Election sure.  
This high piece of spiritual wisdom 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 slain: He could not keep 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 limbs, his life. We will be hold-fasts 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 took hold of one of their Galleys with his right hand, which being cut off he lays hold with his left hand, and being deprived of both, with his teeth, so unwilling he was to let them go: 
Dentibus & Vnguibus.  O that we could lay hold on our God, as he did on the Galley, even with tooth and nail, and hold him as our life. This is the doctrine of wisdom. 
Pro. 4.13.  Take fast hold, let him not go, keep him, for he is thy life. 
Cant. 3.4.  And thus the Church deals 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 again upon any terms whatsoever. She came by him hardly, and will not part with him lightly. She knows nothing in the wide Universe comparable to such a Jewel. Take all, only leave her this pearl 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 soul. Hast thou lost thy Goods? Here is a God that may satisfy, 
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 firstborn? Here is the firstborn 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 departed from us: But we are never spit in the face with a woe, until 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 hoist sail and make away: entreat that the loving-kindness of the Lord may tarry with thee. A smile in God's face is better than a world from his hand.  
Imitate holy Job, 
Job 1.20.  when God is taking away be humbling yourselves before him, praying, worshipping. If we do but keep God, our losses cannot be very considerable. What is the loss 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 Fountain? Enjoying 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 righteousness, and there is always a most wise reason of his will: though unto us his will must be a sufficient reason.  
His actings are like unto himself, 
Rom. 11.33.  deep and mysterious, How unsearchabbl● are his judgements, and his ways past finding out? As soon may a man wade through the Sea, as pass through his bottomless depths: Or hold all the water of it in his hand, as comprehend his proceed. 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 Centre of the earth.  
If then it be God's 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 pattern, the imitable example of this holy. Matron Naomi.  
The last time I appeared in work of this nature (since when a poor pittance hath passed) we did instead of sweet spices, pound galls, I mean, preach of bitter grief. 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 wormwood: That we may a little sit down by the Rivers, 
Psal. 137.  and hang our Harps upon the Willows: Yea, that our Harp 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 pattern of faith and patience to succeeding Ages. The Series of God's 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 spoiling Tyrants, the Midianites: who wasted the Country for many years 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 stripped at once of all her outward helps, and bereft of her chiefest and choicest friends. Her Husband and both her Sons die, and she (poor widow) remains in a desolate and disconsolate condition: 
Ver. 3, 5.  being left to the wide world in a strange and heathenish Country.  
Yet so soon as she hears God had visited his people with plenty, she endeavours some mitigation of her misery, by returning to her native place, accompanied with the two young widows her daughters in Law. 
Ver. 6, 7.  By the way she useth some dissuasive Rhetoric, as one desirous to dismiss them: And whether she speak 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, etc.  the one is dissuaded, the other is not. Herein Orpah is the emblem of a temporary professor, but Ruth bears the resemblance of a resolved Saint. It is our duty to follow the Lamb 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 Cross, as well as Christ with the Crown. In matters of Religion we must put on resolution. 
Ver. 16, 17, 18.  God loves fixed Saints. Entreat me not to leave thee, or to return 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 familiars. Only here is our comfort, if we have the mark of election upon our souls, 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. Hear ye the rod, 
Mic. 6.9.  and who hath appointed it. The Rod hath a mouth to speak, if we have an ear to hear.  
The Use is not only verbal, but virtual and Practical, she hears 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 Aaron's rod, it buds and yields fruit, even the peaceable fruit of righteousness. 
Heb. 12.11.   
The Doctrine speaks bitter and heavy affliction, The Almighty hath dealt very bitterly with me.  
The Use speaks 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 beautiful. From this word the Hebrews did ofttimes denominate Cities, because of their beautiful buildings, and sweet and pleasant situation.  
And Marah signifieth bitterness, so we read of the waters of Marah, 
Exo. 15.23.  the Israelites could not drink of the waters because they were bitter, therefore the name of the place was called Marah, or bitterness, Exod. 15.23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amarus, tum de sapore, tum de odour dicitur.  The Greeks do use a very Emphatical word, signifying both such things as do disgust the taste, and displease the sense of smelling. The sum is, she submits to God's 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 express impatiency under such a condition) but of one sensible of Gods heavy hand, and bemoaning her own estate. As if she should have said, God hath given me a very bitter pill and disgustful 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 again empty, and thus, The Almighty hath dealt very bitterly with me.  
Amongst the reft four things are very bitter viz. Sin, every act of sin is a declining of God, whose glory is the chief mark we ought to level at, 
Jer. 2.19.  and this is an evil thing and bitter. Sin is like John's book, sweet in the mouth, but bitter in the belly. As Abner said of the Sword, It will be bitterness in the later end. It is sweet in the committing, but stingeth afterward. Let a man offer us wormwood, so soon as we taste it wespit it out of our mouths. Sin is more bitter than wormwood 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 wrathful displeasure of God. O pray you may be preserved from tasting this Cup. Pray it may pass from you. A dram, a drop of divine wrath is soule-undoing, lethal and mortiferous. O woe to the damned, that must suck the very dregs of God's displeasure, and drink whole Vials of wrath in the dark 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 bitterness of death is past. By tasting sickness, the brim of this cup, ye may guests what bitterness there is in the bottom.  
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 speak 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 beautiful and belovedones. Doctr.  
Every true Saint of God is his Hephsibah and Beaula, 
Vel Chephsibab. Isa. 62.4.  God's delight is in them, and he is married to them. They are his Naomis, his beautiful, pleasant, and delectable ones. And yet these polished and pleasant pieces may lie under very bitter dispensations.  
God doth not always entertain his people with Apples and Flagons: But sometimes feeds them with bread of affliction, and with water of affliction. Here is Naomi a precious woman, whose name and disposition both render her pleasant and amiable, and yet speaks 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 drink 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 pattern of patience, ye have heard of the patience of Job, yet, 
Jam. 5.11. ) reads a decree against himself, written with gall and wormwood, Thou writest bitterthings against me. 
Job 13.26.  Against me? Against whom? Job, who or what are you? Be pleased to take Gods own testimony, if heaven's witness may pass, I pass, A perfect and upright man, one that feareth God, and escheweth evil. 
Cap. 1.8.  Nay further, One that speaks of God the thing that is right, and is accepted of God in prayer, 
Cap. 47.7, 8.  both for himself and others: and yet, He writeth bitter things against me.  
We find in that Golden Psalm, 
Psal. 60.3.  where David personates the Church, she thus bespeaks God. Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment, 
Ind● Pallor, & membrorum vino madentium tremor. Senec.  or trembling. It is an allusion to men addicted to drunkenness, the effect of which being long practised, oftentimes ends in a continual and habituated trembling. Thou hast mingled us such a bitter potion of providence as possesseth us with a Palsy, making us to tremble in every joint, to reel to and fro, and stagger like drunken men: And this thou hast done, not to strangers, but to thine own people.  
We must needs yield, that Zion is the Mountain of God's Holiness, 
Psal. 48.  beautiful for situation, 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 Orb wherein God appears 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 Theatre upon which God comes forth to act his terrible and wonderful works, In Judah is God known, his name is great in Israel; In Salem is his Tabernacle, and his dwelling place in Zion, There broke he the Arrows of the Bow, the Shield, and the Sword, and the Battle. 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 herself in this Language, and blubbering out her complaint thus, I am in bitterness. 
Lam. 1.4.  And again, 
Cap. 3.5.  He hath builded against me, and compassed me with gall and travel. And Verse 15. He hath killed me with bitterness, 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 endless.  
Having thus seen the truth of this Conclusion, let us in the next place make some enquiry when, and in what cases, God may be said to deal 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 God's hand far heavier than all his other massy and multiplied Crosses. 
Job 6.4.  The arrows of the Almighty are within me, the poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me. And it was not so much Babylonish Captivity, as the apprehension of God's displeasure, that so deeply wounded the Church's 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 soul than the best things of this world, Corn, 
Psal. 4.7.  and Wine, and Oil: nay, better than life itself: 
Psal. 63 6.  So the displeasure of God is worse than the worst things in this life: nay, than death itself. 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 blood, but against principalities, against powers, etc. Whence I infer, if it be so terrible to have the powers of hell, how dreadful 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 dissuasive 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 entreat for him? In our contendings with men we may have Seconds, but who dare join issue with us against God? Man may deal it out with man: nay, (in the strength of Christ) man with devils: But who can stand before Omnipotency? 
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 soul the particular cause of an affliction. 
Psal. 42.  Why art thou cast down O my soul: and why art thou disquieted in me? It was no little aggravation of Rebekah's trouble, when she had those struggle in her womb, that she knew not the reason: And therefore she goes to inquire of the Lord, 
Gen. 25.22.  Why am I thus? 
Foelix qui potuit rerum cognoscere causas.  A disease found out is half cured: but till then very hopeless. Alas (saith the poor soul) if I knew the special 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 walk in bitterness all my days.  
Inward afflictions. Such as are not only skin-deep, but heart-deep. Sinking down to the soul, and weighing upon the Spirit. These are very heavy and bitter. For as those joys which are kindled in the heart by the Holy Ghost are unspeakable: So those afflictions which wound the soul, and dart the conscience, are intolerable. 
Pro. 18.14.  The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? Not huge Atlas himself. 
Corporis vita & statumen est anima, animae columen est Deus. Cart. in lo.  No Herbalist could ever yet show me, amongst all those varieties of simples in nature, the medicine that cureth a wounded soul. No, no, in this all are Physicians of no value. None can do it but the balm in Gilead, and the Physician there.  
Sudden afflictions are much disgusted, and become very bitter. When afflictions give us a surprise, like a whirlwind or storm 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 backdoors, then and there as we never expected them. Suddenness or unawares contributes very much to the bitterness of afflictions. Thus the wicked are threatened, 
Pro. 1.27.  that their destruction shall come as a whirlwind. And Moab to be destroyed in a night. 
Isa. 15.1.  And this renders Christ's coming to judgement more terrible, That he will come as a Thief 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 corporal contaction. Sure I am, surprising evils are oppressing evils. When death seems to come in an hâc nocte, 
Luk. 12.20.  and take away our sweet relations, without any considerable summons given by sickness, (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 bigbellied, and to bring forth a new grief. When afflictions succeed and second one other: One horn springing up after another, and one Hydra's head after another. When afflictions are like unto Jobs Messengers, one treading upon the heels of another, and preventing one another. How many changes had that man? Oxen and Asses are gone, Sheep and Servants are gone, Sons and Daughters are gone. When we have not to do with single afflictions, but whole armies at once assail us. When we may say, as jacob's wife in another case, 
Gen. 30.11.  A Troop cometh. When we are left to bicker with bodies, and to withstand whole broadsides. 
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 poor soul 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 look up and get a breathing: This is very sad. Marble decays at length with continual 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 stripped indeed. And thus it was with Job, what nearer than Sons and Daughters? He never looked upon himself as a naked man until they were gone. It is threatened as a great part of Jezabels' punishment, 
Apoc. 2.23.  I will kill her children with death.  
Look as it is in an house, some goods may be removed, and perhaps not be much miss: But other Utensils again 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 childless?  
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 fair and beautiful 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 remains 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 evils, 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 navel, and at last to overwhelming. When they come on by degrees, and the greatest is reserved for the last. When the dregs lie in the bottom, and the last morsel 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 tendered to have seen Job give audience to those mournful Messengers? One comes, Job, your goods are all seized; Very sad, I am beggared. Another, Job, your Servants are slain; 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 rejoicing. There might you have seen shattered cups and skulls, the blood of the grape and of your Children mixed together. What say you to this Job? Oh!— Then Job arose etc. 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 Father-in-Law, Brother-in-Law, and Husband are dead: O grief! But here is not all, The Ark of God is taken away; This last shot her to the heart, Then she bowed herself, 
Ver. 19  and traveled, for her pains came on her.  
As it is the godly man's 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 cometh on more and more, until at last he inherit the blackness of darkness for ever. The godly, after all the manifestations of their Father's 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 plain, God's ways are not as man's ways. We deal 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 ask 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 speak, the ear should not itch with desire to hear. Let us not soar over high with our waxed wings. 
Sapere ad sobrietatem.  God severely punished those that pried into the Ark. The Philosopher while he gazed of the heavens, fell into a Pit unawares. As soon, 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 Air, as find out the ways 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 work together for Good to them that love God.  
Such is the admirable power and goodness of God, that he can bring light out of darkness, and good out of evil: yea, he can so overrule the nature of things, that what of themselves would contra-operate he will cause to cooperate, and make them serve for much good. He can sweeten bitter waters, and make waters of Marah become waters of life. But lest any soul should be sick about this question, 
1 Tim ●. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and say, Why am I thus? These following reasons may minister some satisfaction unto sober minds. viz.  
Reason 1 The first Reason respects sin.  
Sometimes God inflicts them as Castigatory stripes because of sin. It is possible whilst 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, etc. 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 (mark we Apostles and Saints) say that we have no sin, 
1 Joh. 1.8.  we deceive ourselves, and the truth is not in us. 
Euseb. Eccl. hist. l. 2. Clem. Hypotypos. l. 7.  James, surnamed for virtue the just, reckons himself amongst offenders. There is a Generation that are pure in their own eyes, and yet is not washed from their filthiness: And I guess none to be blacker in Gods eyes than those that are whitest in their own. Nitre, Soap, and Snow-water, will not wash off their blemishes.  
Nay further, it is plain, 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 visi 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 grey morning, not clear day. Though we do some things that are of the light, yet we do not want the relics of darkness.  
Sin hath some life in us still on earth, our sanctification being not yet absolute, which God suffers mainly 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 God's 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 feel how powerful sin is to overrule 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 relics of sin be so turbulent, how would it trouble us, & tyrannize, were it in its full vigour? 3. For his own greater glory, and Satan's greater confusion. Like Conquerors 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 Conquerors greater glory. 
Josh. 10.23, etc.  Thus Joshuah dealt with the five Kings that made war against Gibeon. So Jesus Christ, the Captain of our Salvation, subdues all enemies, our sins: yet some remain enclosed within us, (as in a Cave) restrained by his power from their former liberty, and when the battle is ended he will utterly spoil 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 David's children (in Covenant with God) break his Statutes, and keep not my Commandments; then will he visit their transgression with the rod, and their iniquity with stripes.  
Saints themselves do never receive the full application of freedom 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 lie 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 cross the Sea, in one and the same Ship: To the one it is the pursuit of his Calling, and for gain, 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 girdles. Greatness of mercy aggravates the greatness of sin, 
Amos 3.2.  and adds to misery. You only have I known of all the Families of the earth: therefore I will punish you for all your iniquities.  
Again, sometimes God dispenseth afflictions, as medicinal Pills or Potions, to procure the soul's health. Let no man ascribe to afflictions more than is their due, they cannot work of themselves, yet being sanctified of God, they have a threefold operation.  
1. For the prevention of sin. They are those thorns 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 break-forth into wrong walks and pastures: God will by these prevent our extravagancy, and keep us within compass. If they go on, they shall prick themselves to the bone. Physicians open a vein, not only to cure, but many times to prevent a disease. God knows our disposition, how inclinable we are to this or that evil: And that we should not fall into these, he sends us sickness in body, sadness in soul, losses in our goods, friends, children, etc. And these, by God's blessing, become golden bridles, to curb and restrain us from that, which otherwise we should rush upon and commit. When the people saw Amasa wallowing in blood, 
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 sleep, a little slumber, a little folding of the hands to sleep. How long did David sleep under the guilt of adultery and bloodshed before he was awaken by Nathan? Sin hath a strong power to charm us into a deep sleep. 
Pro. 23.34.  Solomon's Drunkard continues sleeping upon the top of a Mast; 
Judg. 16.  Samson is dorming when enemies are upon his back; 
Jonah. 1.5.  And Jonah hath his senses fast locked up when there is but a poor plank or inch-boord betwixt him and death. Who fallen into a lethargy can awake himself? No more can men awake themselves out of this spiritual lethargy. Secure sinners matter not, though the house be on fire about their ears.  
Now sanctified afflictions are means, both to awake us and keep us wakeful. 
Psal. 77.4.  Thou holdest mine eyes waking. Both the eye of my body and mind. How comes the Psalmist to be so wakeful? Even by being plied with afflictions, My sore ran, I was troubled, my spirit was overwhelmed, I am so troubled that I cannot speak, etc. 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. Look 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 soul had slept the sleep of death if God had not sent some awakening affliction, to shake them by the shoulder, and shout aloud in their ears.  
3. They may be said to cure the soul of sin. 
1 Pet. 2.24.  But what then becomes of the blood 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 soul mediately, but not immediately: for they are means 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 soul. So then, the blood of Christ is the only foveraigne Medicine of souls, and afflictions drive us to seek the cure. 
Meliores sunt ques ducit amor, sed plures sunt quos corrigit timor. Aug.  To be won by love shows a spirit very Evangelicall, and the love of Christ ought to constrain us: yet many we see are brought home to Christ by the weeping cross. The Prodigal in prosperity had forgotten himself, but having gone a season to the school of lad experience, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at last he comes to himself. The Dungeon preached to Manasses the doctrine of true Religion. And fellowship with the beasts taught Nabuchadnezzar humility. Afflictions and the Cross are God's file to take off our rust, and make us bright.  
Then let us not look 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 nevertheless afterward it yields the peaceable fruit of righteousness. No child takes pleasure in correction, for the time it is unpleasant and irksome, he cries out, O good Father! good Master! and thinks he hath no worse enemies in the world: But when he cometh to years of discretion he praiseth God he was not permitted to live as he listed. Receiving of Pills, 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 irksome to the flesh, yet they are wholesome to the Spirit. In nature the body is most healthy when the spleen is smallest: And the soul is at best when the body of sin that spirit in us that lusteth to envy, is brought lowest. Heaven's design in this dispensation is to kill that which would kill us. The time is coming, in which the soul shall say, 
Psa. 119.71.  It is good that I was afflicted. Blessed be those afflictions that helped to keep me out of hell, and to bring me to heaven. I may say of sanctified afflictions as he said of virtue, 
Amara radix, dulcis fructus.  The beginning is as bitter as gall or wormwood: But the end shall be sweeter than honey.  
The second reason of the point doth respect grace. Reason 2 God issueth out such bitter dispensations against his beloved ones.  
To evidence grace. To see if there be any spark of a spiritual life in the soul. 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 wilderness 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 appear what we are, and give us a sight of ourselves. A Pilot is best known in a storm, a Soldier in fight, and a Saint in affliction. This day will make us discern between a tree and a man: Some weeds being rubbed offend the sense, whereas Pomander chafed yields a comfortable smell. Afflictions discover the carrion-like corruptions of some, but are as the breaking of a box of ointment to others. What is this man, or that woman (saith God) Silver or Dross? Corn or Chaste? Flesh or Spirit? He shall no longer dissemble with the world and his own soul, I'll make him appear in his colours. Under the Cross the godly prey, the wicked often blaspheme.  
To try grace. We are commanded to prove all things, yea, our own selves. 
2 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To deal with ourselves as the Goldsmith with his Gold, bring ourselves to the touchstone of trial, the balance of the Sanctuary, to see if we be right metal and weight: yea, to pierce ourselves through, and see if we be sound at heart. All is not Gold that glitters. A varnished Paste-board or painted Post may shine till they come to scouring. That may seem 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 wilderness. It is possible nature may (Parrat-like) sergeant heaven's language. A man may walk in a Saint's habit, and speak with an Angel's tongue, and yet he himself a devil incarnate. Therefore God will try grace, whether it be of the right stamp or no. The Apostle speaks of the trial of faith, 
1 Pet. 1.7. Cap. 4.12.  and concerning the fiery trial. 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) proclaims his own righteousness, and there is a woman hath much to say for herself, put them into the fire, bring affliction upon them, let us see what metal they are of. O my brethren, I guess the times approach, you and I may be tried to the bottom whether grace or no grace, and whether true grace or feigned grace. If ever it be put upon us, whether we will receive the mark 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 excess of riot, or by departing from evil make ourselves a prey: By that time our day grows so hot, the hidden things of the heart will be much manifested. In the fire the chaff is consumed, but Gold remains, and is purified. Pinching weather searcheth unsound bodies.  
To preserve grace. Salt (a very keen and searching thing, yet) preserves meat from putrifying. And the Cross (a bitter piece of wood, yet) is a great preservative of grace. Frost is sharp and searching, but very wholesome weather for sound constitutions. Afflictions are very wholesome air 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 drowsy in holy duties, then have we less mind of God, and pray seldomest and coldest. An Army in peace is subject either to mutiny, or mis-imploy themselves. In prosperity is the greatest danger of our souls. Then do we least fear, and are soon overtaken with pride, hypocrisy, security, uncleanness, 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 devil and flesh go about to extinguish, therefore we had need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Tim. 1.6.  to re-kindle or revive it. Afflictions help to blow it to a brighter flame.  
To exercise grace. 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 Cross. 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 Soldier that he hath fought once, or a mariner because he hath been at Sea once: Neither is he exercised in afflictions that hath been once afflicted. We must pass 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 increase grace. Saints are not perfect in this life, but these bitter waters being sprinkled upon them are means to help their growth. Zachary, 
Nemo in bâc vitâ perfectè perfectus.  after he had been dumb a season, spoke 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 turn 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 palm 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 freedom is evil 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 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 ear: but now mine eye seethe thee. Wherefore I abhor myself, and repent in dust and ashes.  
The last Reason doth respect glory. Reason 3  
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 self-righteousness? 
Deut. 3.  The Reubenites and Gadites, seeing a Country pleasant, and fit for their purpose, had no mind to pass over Jordan. Had we no afflictions we should look for no other heaven. But afflictions bespeak us thus, Soul, 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 soul 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 herself in these breathe, I see it will never be better with me till I be in heaven, and bathe myself soul and body in those rivers of joy. Here is a wilderness there is a Canaan: Here the best Roses have thorns about them, there is nothing that offendeth: Here all things at best are but bitter-sweets, there is no bitterness at all. In Christ's presence is the fullness of joy. 
Psal. 42.2.  My soul thirsteth for God, for the living God: when shall I come and appear before God?  
For this they groan from their very hearts for the redemption of their body, 
Rom. 8.23.  to lay aside their burdens, and to be clothed upon, 
2 Cor. 5.4.  that mortality might be swallowed up of life. And cry, 
Apoc. 22.  Come Lord Jesus, come quickly. No woman with child more hearty desires de●i●ery from the burden she walks with, nor any Jew ever looked more earnestly for the Jubilee, than they for that time. The world is a barbarous country, and heaven a sweet home, a p●ace of desire. The soul grows impatient of delay, and can never receive satisfaction till that day arise upon it.  
They are means 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 tells 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 main things on God's part to make up this aptitude in man, viz. 1. The powerful 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 merciful acceptation of his good will, whereby he covereth our infirmities, and accepteth of our weak endeavours in Christ, as perfect obedience. And this holy preparation comes between the Elect and glory, which work afflictions help very much to advance.  
Solomon saith, To every thing there is a season, a time to weep, 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. Bitterness treadeth upon the heels of sinful 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 weep now, for ye shall laugh.  
In the Deluge of old, the same waters which drowned the wicked of those times bore up the Ark, 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 fail upon these bitter waters to that safe harbour. Afflictions are Gods tools with which he hews and squares his living stones, and makes them fit to be laid in the heavenly Jerusalem. The way to the joyful Canaan was through the howling wilderness. God is used to bring his people through fire and water, before he bring them into his wealthy place. Those are dark and strait 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 Kingdom of God. 
Act. 14.22.  What shall I say more? The Son of God was presented with gall and vinegar before he drank the wine new in his Father's Kingdom: that is, he died a most cursed death before he came to live that most blessed life.  
Methinks this might be as sugar to sweeten afflictions unto us. A sick man will drink bitter potions to procure perfect health. A woman endures great pain and sore travel for the joy of a manchild. The Husbandman will sow in winter that he may reap in harvest. O let us be willing to sow in tears, that we may reap in joy. Seedtime for the most part is not very joyous, there is much cold and rain endured, and the Seed at present seems to be lost: But when harvest cometh then comes the joy. So the seed of righteousness is sown in affliction in this life, but great joy shall be at the general harvest in the life to come. Then we shall not know what sorrow meaneth, but shall have those joys which neither eye hath seen, 
1 Cor. 2.9.  nor ear heard, neither entered into the heart of man to conceive.  
And now I place this as a conclusion to these reasons, that there is abundance of wisdom and mercy shining forth in these dispensations. God will not put new wine into old bottles, nor tender hard meat to weak stomaches, such as are babes in Christ. Whilst Christians are weak 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 bear them. Paul gins his Hieraticks thus, 
Rom. 14.1.  Him that is weak in the faith receive you, but not to doubtful 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 less to meddle with jugging Jesuits, that have distinctions at their finger's 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 tenor of whose discourse tendeth to little better than to puzzle poor souls. 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 Lacedæmonians banished him, considering him as one dangerous among the common people, and a fit fellow to disturb the peace of the State. 
Psal. 2.10.  Et nunc reges prudentèr agite, eruditionem percipite, o judices terrae. But haec obitèr.  
Thus, in dispensing afflictions, God observeth this rule. He will not deal too bitterly with babes, or lay a man's burden upon a child's shoulder. A wise Merchant commits his strongest bottoms to the most dangerous Seas. And a General puts his best Soldiers upon the hardest service. They were of David's worthies that broke through the Philistines host to fetch the waters of Bethlehem: David had many in his Army, but they are Champions of approved valour and prowess that are put upon this design. Even so God will not put it upon weak Christians to bicker with an Army of strong trials and afflictions, but such as have obtained experience and strength of grace.  
The Use is twofold, Use the first of which is directed to the free, and the latter to the afflicted. To the free it speaketh two things. O ye, that as yet have not tasted bitterness, or at most but tasted some crumbs of gall, and drops of vinegar and wormwood.  
Be charitable towards others. Wring not out more wormwood into their cup by your rash and uncharitable censoriousness. I discover a double distemper very Epidemical amongst them which are called Christians, 1. Their carriage is very supercilious towards the weak. 2. And their censures very uncharitable towards the afflicted. These two are very evil 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 himself was numbered with the transgressors, when he was only wounded for our transgressions. For while he bore our griefs, 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 fool's bolt against Paul, (a great deal more venomous than the Viper's 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 dissuade from this, know, 1. Censuring is against a Gospell-command of Christ, Judge not, that is, rashly, or rigidly, misconstrue not doubtful things, exasperated not small things. 
Mat. 7. Periculosum est de servo alterius judicare. Higher 1. Cor. 13.  Who art thou that judgest another man's servant? 2. It is against Gospell-charity, or Christian love, which thinketh none evil. 3. And lastly, It thwarts the right use which every one ought to make of his own frailty, 
Gal. 6.1.  Considering thyself. But alas! It is natural for men to reflect upon others, with neglect of themselves. Like Plutarch's Lamiaes, or Fairies, which carried their eyes in their heads when they went abroad, but when they came home put them up in a box. Whereas Paul, looking into himself, was of another mind, he thought himself 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 bosoms, I mean, mark 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.  
Doubtless 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 ourselves, 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 principal cause deny the less principal. Yet both are to be considered, and that according to their occasional 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 works of God should be made manifest in him. This he doth not speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 God's glory might appear 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 always the moving cause of affliction.  
God's secret dispensations are not for us to descant upon. Known unto God are all his own works, 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 broke his neck by falling backward from his seat: Jonathan a faithful friend, and sworn 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 slain 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 pass through many storms before they reach the harbour. How uncessant are the trials and conflicts of some? A man would think it as impossible for them to reach heaven as to climb up to the clouds. But let us learn from hence, If God's hand be against them, let not our tongue be against them. To him that is afflicted pity should be showed. The Lord knoweth (though we do not) why he suffers such holy and humble souls to be so much disquieted. Let us cease censures, and rather tremble at, and adore the sovereignty of God: that hath it in his own hands, how, and by what way he will bring souls to heaven.  
Be careful of your own selves. Rest not in any present immunity, but prepare for future contingency. Little know'st thou how soon God may cause this bitter cup to pass from thy brother and put it into thine hand. Sufficient unto the day is the evil 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 ask his friend, Will you please to dine with me to morrow? 
Ego à multis annis crastinum non habui.  His answer was, I have not had a morrow for these many years. Soul, thou hast seen what is, and hath been: but thou know'st not what shall be. To day thou art rich: 
Omnia quae eventura sunt, in i● certo jacent.  To morrow thou mayest be poor. To day in health: to morrow sick. To day alive: to morrow dead. To day children: to morrow childless. The clearest day may ere night prove dark and cloudy.  
Therefore two things: first, sit lose from your enjoyments. 
Psa. 62.10. 1 Cor. 7.30.  Set not your heart on them. Use them as if you used them not. Be not so busy with these Cockle-shells and toys upon the seashore as to forget the tide, which sweeps away all on a sudden. Say to thyself, I know not how soon God will bereave me of my only beloved's, 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 clothed. Now my house is richlyfurnished, and my Vine and Olive branches, wife and children sit round about my table. But I know not how soon 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 think ourselves most exempted from trials than are they at our heels. It is our wisdom to suspect ourselves when our path is most pleasant. I read of Nero that Tyrant, who having a beautiful Lady to his Empress, 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 fair mercies! but when God will ye must all be cut off.  
Nay secondly, Sat lose from your own selves. Selfe-deniall was our Saviour's 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 prevail so far with you, as to and cleave cling unto him when all is gone. Believe it God will not harbour such as he knows not what to make of. (I speak after the manner of men) None shall want their trials. Soul, under colour of Religion thou mayest retain a great deal of self in thee, and God will put thee to it. Selfe-deniall is of large extent. Think not always to carry thy course even and fair, and to go on smoothly with peaceable living, and formal 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, than 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 turn, there is a greater work lies upon us, to stick and stand to our tackle when the Lord effectually tries us.  
Now soul, 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 faithful unto him, and content with him without these? Here thou art put to it indeed. 
Mat. 16.25.  Whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. And this may serve for them that are free.  
The Use in the next place is to the afflicted. Use And to them also it speaks 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 drink, 
Exod. 15.  upon Moses his crying unto the Lord, the Lord shown 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 deal very bitterly with his beloved ones. And so it is, Lord, 
Joh. 11.3.  behold, he whom thou lovest is sick, which is also applicable to all other sufferings, Lord, behold, he whom thou lovest is bereft of his Children, deprived of all, 
Heb. 〈…〉.  etc. 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 Kingdom in the life to come. And yet the scope of that Scripture (mark the place) speaketh unto us lovingly, as unto Children. 
2 Sam. 23.5.  This was David's 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 lays down himself as a Pillow for the soul to be refreshed upon: by the application of his own righteousness, and the consolations of the spirit. And though all should be taken away, yet there can be no want where there is God's love in Christ.  
The second thing which this Use speaketh is counsel; 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 senseless Ephraim, 
Hos. 7.9.  whose strength strangers devoured, but he knew it not, and though grey hairs 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 actual existence. 
Amos 3.6. Malum culpae & poenae.  Shall there be evil in a City (that is, not the evil of sin, but of suffering) and the Lord hath not done it? He formeth light, 
Isa. 45.7.  and createth darkness, he maketh peace, and createth evil. As we see by the motion of the Celestial bodies, the air becomes either light or dark; 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 learn, that when trials are laid upon us, and we sail in bitter waters, we must be careful to steer off two extremes, 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 bear. 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 work the heart unto serious humiliation. Thus Peter, 
1 Pet. 5.6.  Humble yourselves therefore (mark 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 confess my transgressions unto the Lord. O let the weight of God's 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 Lion of the Tribe of Judah spareth a poor prostrate creature. There is no other way to break the violence of a divine stroke 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 means to get the breach repaired. God himself will dwell in the humble heart, he will take up his quarters there. O happy exchange! O rich supply! O gainful loss! I have parted (mayest thou say) with an Estate, a Child, etc. But I have a God in reserve. Blessed are those afflictions which fit a soul to be Gods second heaven.  
In the next place, take revenge upon sin. When God's 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, etc. God eyes most of all what effects afflictions do produce. We ought in a special manner to consider the death of those which are near and dear 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 thankful for them as we ought. Such use as this the widow 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 slain all Baal's 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 fountain, Sin hath brought this bitter grief, and if I suffer it, will bring me more. Sin hath bereft me of my Children, Sin hath wrought me all this mischief, by the grace of God I will forth with labour the death of sin. Pluck it out, though it seem a right eye, cut it off, though it seem a right hand or foot, spit it out, though it be a sweet morsel, out with it, though it be a beloved Sin. Constantine the Great, hearing that nothing would cure his Leprosy, but the blood of an Infant ripped out of its mother's womb, the good Emperor abhorred the very mentioning of it: But sin is so cruel, as it would have both the blood of our Seed, and of our Souls.  
It is reported of the Bezor (the creature which hath that cordial stone) being hunted, and knowing by instinct the cause, leaves the stone to the Pursuers to save his life. Let the credit of that lie upon the affirmers. But Brethren, I'll 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 pernicious 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 poor Creature. We must cast the head of this Sheba over the wall, before ever bitter afflictions will make a retreat.  
Again, Justify God. Sore afflictions do lay us open to strong temptations. And (as a learned man showeth 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 suspicious of his love and good will towards us. How apt are men in affliction to say as that wretched Prince did, Behold this evil is of the Lord; It is a thing very connatural with the Sons of Adam to lay their bastard-brats at other men's doors, nay, rather than fail, to lay the fault upon God himself. 
Gen. 3.12.  The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. O Adam, a neat evasion, but this Sophistry will not serve your turn: 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 express prohibition you received from God: And by this time where are you Adam? Whose now is the fault Adam? And thus mortal man would seem 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 cross 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 Samson had burnt up the Philistines corn, they asked, 
Judge, 15 6.  Who hath done this? Soul, 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 bereft me of my Children, the Almighty hath showed me much bitterness. Let this quiet thine heart, and silence thy spirit under God's strokes. The snared bird the more she struggles the more she entangles herself. God hath thee in a snare, struggle not. It will be but as one taking the Chain from his leg, and tying it to his neck. It is no striving against the stream of divine appointment.  
Art thou or thine under a mournful estate? Submit. Cast up thine eye towards God, and say, 
Psa. 39.9.  I was dumb, I opened not my mouth, because thou didst it. Thus Aaron, upon the strange and terrible death of his Sons, Aaron held his peace. 
Leu. 10.3.  Thus Eli, when he heard of that black cloud that was to empty itself 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 bear the indignation of the Lord. O content thyself, and say with Christ, Sweet or bitter, I must drink the cup my Father hath given me. We should be as Adamants under afflictions, endure all.  
But because it is no easy 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 helpful 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 blood, yet let not thy wrath burn 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 Father's eyes, he turns 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 heaviness 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 murderer of his mother Rebeckah, 
Gen. 27.  whilst by his ungracious carriage he made her life bitter unto her. The Shunamites only Child dieth. The widow of Naims only Son deceaseth. 
2 King. 4.  Mary beholds her only Son nailed to the Cross. 
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 kill 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 Lamb for the  offering? Alas my child (saith Abraham in his heart) thou must be the  offering: And no doubt but the tears went trickling down his cheeks. If the bowels of the harlot yearned within her when her child was to be divided by Solomon's sword: What did Abraham's 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 burn thee, which is the sharpest death of all? O!— No doubt this pierced the Father's heart, and touched him to the quick.  
It was once the Prophet's complaint, 
1 King. 19  I only am left. And indeed it adds 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 several 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 special dispensation, as in the case of Jephta. 
Judg. 11.1.  (Although I conceive the result of that rigour was rather to show how God abhorred uncleanness, and to make men avoid it, then to inflict a punishment upon the person so begotten, if he did abhor and forsake his father's sin, and cleave to God in sincerity.)  
Well, seest thou a man without the Cross, not a finger acheth? It is a great sign he is a bastard. God will school his own children. The Patriarches, Prophets, Apostles, yea, Christ himself drank of this cup, and if thou be God's child thou must pledge him. There is not any one can claim privilege. 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 befalls us, but sin did deserve greater. The least of sins deserts are above the greatest of our undergoing. Ezra saith, Thou, our God, hast punished us less 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 thyself and soul in hell for ever. O brother, didst thou but know in what coin God pays all Sinners, and how he makes even with them in another world: Thou wouldst hearty 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 evils 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 threatened Israel more than once, 
Leu. 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 happiness; so the wickeds sorrow waxeth darker and darker, even unto the black midnight of eternal horror.  
The Apostle saith, 
2 Cor. 4.8, 9  We are troubled on every side, yet not distressed; we are perplexed, but not in despair; prosecuted, but not forsaken; cast down, but not destroyed. Brother, it is so with thee and me. We are but under the Cross, we might have been under the Curse. Here is the loss of children, it might have been the loss of God's 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 lays hold upon this is the very dregs of the cup. We think our afflictions very bitter, but consider, God might have left us in a state of sin and condemnation, and under wrath, and then had we been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 8.13.  In the gall of bitterness.  
Lastly, The consideration of our past and future condition may be, a great means to work our hearts unto submission. Think what we once were, and must again 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 tells thee, 
Job 1.21.  Naked came I out of my mother's womb, Job 1.21. Not a rag to cover thee. Not a morsel where with to sustain 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 himself, 
Gen. 32.10.  With my staff 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 increased in estate. But at thy coming into this world thou hadst not so much as a staff, or any thing to stay thyself upon. O, if many of us did but remember what once we were, we should with more thankfulness be what we are.  
And again, consider how thou must go out of the world at death, the same Author tells thee, And naked shall I return thither. Whither? to the earth, out of which we were form. 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 certain we can carry nothing out. Therefore let us be content, 1 Tim. 6.7 8. Though friends are taken away by death, and comforts seem to fail, 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.