THE MISCHIEF OF SIN, It brings a Person Low.  
Published by Thomas Watson Minister of the Gospel.  Isa. 64.7. 
Thou hast consumed us because of our iniquities.  
LONDON, Printed for Tho. Parkhurst, and are to be sold at his Shop at the Bible and three Crowns in Cheapside near Mercer's Chapel, and at the Bible on London Bridge. 1671.   

THE EPISTLE TO THE READER.  
Christian Reader,  
THE excess of impiety which hath broken down the Banks of common Civility & Modesty, did at first lead my thoughts to these subjects ensuing. The Spirits of men are leavened with Atheism, and their lives stained with debauchery. 
* Homo ad Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conditus, brutis deterior evasit; lustra sectatur, in sordibus stercoreque volutatur; quam turpiter inversa in microcosmo nostro lex illa & politia, quâ corpus animae parêre jubetur. Mornaeus.  I know not what to call them, but Baptitized Heathens. Not long since there was a complaint that the Springs grew low: Sure I am the floods of sin are risen, even to a Deluge. There is a Generation among us, of whom I may say as Oecumenius, they militate against Religion; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aecum.  they are so prodigiously profane, that they esteem the Bible a Fable, and 
* Non percussit Ishmael fratrem gladio, sed scom mate. Calvin.  would jeer all Holiness out of the world. The Prince of the Air, now worketh in the children of disobedience, Ephes. 2.2. in our Saviour's time, many men's Bodies were possessed with the Devil, but now their souls are possessed. One is possessed with a blasphemous Devil, another with a spiteful Devil, another with a drunken Devil. This is one great sign of the approach of the last day, iniquity shall abound, Mat. 24.12. men's lusts grow fierce and insatiable, and like Imps lie sucking them. But O how direful and tremendous will the effects of sin be. My Text saith 
* Peccatum transit actu, manet reatu. , they were brought low for their iniquity: Sin is such a Trade, that whosoever follows, is sure to break. What got Achan by his wedge of Gold? It was a wedge to cleave asunder his soul from God. What got Judas by his Treason? He purchased an Halter. What got King Ahaz by worshipping the Gods of Damascus? they were the Ruin of him and of all Israel, 2 Chron. 28.23. Sin is first Comical, and then Tragical. I may fitly apply those words of Solomon to sin, Prov. 7.26. She hath cast down many wounded: O what an Harvest of souls is the Devil like to have! Isaiah 5.14. Hell hath enlarged itself. It is fain to make room for its guests. 'Tis matter of grief to think, that the Dragon should have so many followers, and the Lamb so few. Cyprian brings in the Devil insulting over Christ, thus; As for my followers, I never died for them as Christ hath done for his, I never promised them so great a Reward as Christ hath done to his, yet I have greater numbers than he, and my followers venture more for me, than his do for him. Some sin out of ignorance, yet even the blind can find the way to Hell. But most sin out of choice, they know the Dish forbidden, but they lust after it, though in the day they eat thereof, they shall surely die. My design in this small Tract, is to give check to Sinners, and sound a Religious Retreat in their ears, to make them return from the hot pursuit of their impieties. If notwithstanding all admonitions, they will run counter to the Word, and prostitute themselves to their sordid lusts, they are felo de se, and their blood will be upon their own head. What remains, but that God should say in anger, as Zach. 11.9. That that dieth, let it die, and that that is to be cut off, let it be cut off. I have at the request of some friends, made this Discourse (imparted formerly to my own family) public. I acknowledge it is not rhetorico flatu cothurnatus, embellished with flowers of Eloquence. St. Paul's preaching was not with enticing words of man's wisdom, but in the demonstration of the Spirit, and Power, 1 Cor. 2.4. Plainness is ever best in beating down sin. When a wound festers, it is fitter to lance it, than to embroider it with Silk, or lay Vermilion upon it. Reader, that God will bless these few Meditations to thee, and make them operative upon thy Heart, shall be the Prayer of him, who is,  
Thy Friend, studious of thy eternal welfare, Thomas Watson.   

THE MISCHIEF OF SIN, It brings a Person Low.  PSALM 106.43. And were brought low, for their Iniquity. 
IF the Scripture be a Spiritual Rosary or Garden, (as St. Chrysostom saith) the Book of Psalms is a Knot in this Garden, set with fragrant Flowers: Luther calls the Psalms, parva Biblia, a little Bible. The Psalms make sweeter Music, than ever David's Harp did: they are calculated for every Christians condition, and may serve either for illumination, or consolation.  
In this Psalm David sets down the people of Israel's sins.  
First, In General; Ver. 6. We have sinned with our Fathers. The examples of Fathers, are not always to be urged. Shall we be wiser than our Fathers? Father's may err; a 
* 2 Chro. 29.6.  Son had sometimes better take his Land from his Father, than his Religion.  
Secondly, David makes a particular enumeration of their sins.  
1. Their forgetfulness of God. Ver. 13. They soon forgot his works; or as it is in the Original, they made haste to forget his works 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Lord wrought a famous Miracle for them, Ver. 11. he drowned Israel's enemies, and Israel drowned his mercies. Our sins, and Gods kindnesses are apt quickly to slip out of our memory. We deal with God's mercies, as with Flowers, when they are fresh, we smell to them, and put them in our bosom, but within a while we throw them away, and never mind them 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. . They made haste to forget his works.  
2. Their inordinate lusting, V. 14. They lusted exceedingly in the Wilderness. They were weary of the Provision which God sent them miraculously from Heaven; they grew dainty, they wept for Quails; they were not content, that God should supply their Wants, but they would have him satisfy their lusts too; God lets them have their request; Quails they had, but in anger; 
* Deus saepe dat iratus, quod negat propitius. Aug.  He sent leanness into their souls, (i. e.) he sent a Plague whereby they pined and consumed away.  
3. Their Idolatry. Ver. 19 They made a Calf in Horeb. They framed to themselves a god of Gold and worshipped it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Scripture calls Idols, Bosheth, a shame, Host 9.10. For this God disclaimed them from being his people, Exod. 32.2. Thy people have corrupted themselves. Formerly God called them His people, but now he doth not say to Moses, My people, but Thy people.  
4. Their Infidelity. Ver. 24. They believed not his word, 
* Cum Deus ipsa bonitas sit; ipsae devitiae; quî fit ut nemo Deo inniti possit satis? Mornaeus.  but murmured. They did not think that God would subdue their enemies, and bring them into that pleasant Land flowing with Milk and Honey; and this unbelief did break forth into murmuring. 
* Invalidum omne naturâ querulum. Seneca.  They wished they had made their Graves in Egypt; 
† Exod. 16.3.  when men begin to distrust the Promise, than they quarrel at Providence. When faith grows low, passions grow high. For these things God did stretch out his hand against them, as it is in the Text, And they were brought low, for their iniquity.  
The words branch themselves into two Parts.  
1. Israel's Misery. They were brought low; 
* Depressi fuerunt. Vatabl.  Some Expositors translate it, They waxed lean; 
† Marcuerunt. Fabrit.  The Hebrew and Septuagint render it, They were humbled. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
2. The procuring cause of it; for their iniquity 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .  
Doct. The Proposition resulting from the Text is, That sin brings a Person low. Psal. 197.6. The wicked he casteth down to the ground. Sin is a Planet of a bad Aspect; as jeptha said to his daughter, when she met them with Timbrel and Dances, Judg. 11.35. Alas my daughter, thou hast brought me very low. So a man may say to his sin, alas my sin, thou hast brought me very low. Sin is the great Leveller; it brings a Family low: it cuts off the Arm, and dissolves the Pillars thereof. 1 Sam. 2.29. Wherefore kick ye at my Sacrifice? Ver. 31. Behold, the days come, that I will cut off thy arm; and the arm of thy Father's house, that there shall not be an old man in thy house. Which threatening God made good, when he cut off Elies two Sons, and put by the other Sons from the Priesthood.  
Sin brings a Kingdom low, 1 Sam. 15.19. Wherefore didst not thou obey the voice of the Lord, but didst evil in his sight? Ver. 28. The Lord hath rend the Kingdom of Israel from thee this day. Sin breaks the Axletree of Church and State, Host 13.1. When Ephraim spoke trembling, he exalted himself, but when he offended in Baal he died. The Tribe of Ephraim did carry a Majesty with it, and was superior to the ten Tribes. When Ephraim spoke, he struck an awe and terror into others; But when he offended in Baal he died. When he once fell from God by Idolatry, he did inter cuneos residere, degrade himself of his honour; his strength and glory came to nothing. Now every puny adversary would insult over him, as the Hare will tread upon a dead Lion 
* Leoni mortuo & lepores insultant. .  
Among the many threatenings against sin, this was one, Deut. 28.43. Thou shalt come down very low; and in the Text this threatening is exemplified and made good, They were brought low for their iniquity. That I may amplify and illustrate the Proposition, I shall show 

1. How many ways sin brings a man low.  
2. Why sin must needs bring a man low.    
1. How many ways sin brings a man low.  
1. Sin brings a man low in God's esteem. The sinner sets an high price upon himself, Prov. 26.16. but God hath low thoughts of him, and looks upon him with a despicable eye, Dan. 11.21. And in his estate, shall stand up a vile person. Who was this spoken of? It was Antiochus Epiphanes; he was a King, and his Name signifies Illustrious, and by some he was worshipped, yet in God's account, he was a vile person. The Psalmist speaking of the wicked, saith, they are become filthy; in the Hebrew it is, they are become stinking. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That you may see how low a sinner is fallen in God's account, the Lord compares him to dross, Psal. 119.119. to chaff, Psal. 1.4. to a Pot boiling with scumm, Ezek. 24.6. to a Dog, 2 Pet. 2.22. which under the Law was unclean; to a Serpent, Matth. 23.33. which is a cursed creature; 
Gen. 3.14.  nay, he is worse than a Serpent, for the poison of a Serpent, is what God hath put into it; but a wicked man hath that which the Devil hath put into him, Acts 5.3. Why hath Satan filled thy heart?  
Caelius Rhodiginus reports of an ancient Woman, who had always used flattering Glasses, by chance, seeing her face in a true Glass, fell mad; 
* In insaniam delapsa est.  a sinner is well conceited of himself, while he doth dress himself by the flattering Glass of presumption, but if he knew how loathsome and disfigured he were in God's eye, he would abhor himself in the dust. 
Zac. 11.8   
2. Sin brings a man low in his intellectuals. It hath eclipsed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rational Part; darkness is upon the face of this deep. Since the Fall, the Lamp of Reason burns dim, 1 Cor. 13.9. We know but in part. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nondum sumus absoluti. Calv.  There are many arcana naturae, knots in Nature, that are not easy to untie. Why Nilus should overflow in Summer, when by the course of nature Waters are lowest? Why the Loadstone should rather draw Iron, than Gold a more Noble Metal? What way the light is parted? Job 38.24. How the bones grow in the womb? 
* Eccles. 11.5.  Many of these are Paradoxes that we understand not. The Key of Knowledge 
* Luke 11.52. , is lost in the Tree of Knowledge.  
Especially, in matters Sacred, we are enveloped with ignorance, The Sword is upon our right eye, Zach. 11.16. What a little of the Sea, will a Nutshell hold? How little of God will our intellect contain? Job. 11.7. Canst thou find out the Almighty unto perfection? Who can fully unriddle the Trinity? or fathom the mystery of the Hypostatical Union? And alas, as to salvifical heart-transforming knowledge, how are we to seek, till God's Spirit light our Lamp! 1 Cor. 2.14.  
3. Sin brings a man low in affliction; 
* Psalm 107.39.  that is the meaning of the Text, They were brought low for their iniquity. Adam's sin brought him low; it banished him out of Paradise, 2 Chron. 28.18. In those days, God cut Israel short. Sin makes God cut a people short in their Spiritual and Civil liberties. Sin is the Womb of sorrow, and the Grave of comfort. Sin turns the body into an Hospital, it causeeth Fevers, Ulcers, Catarrhs. — macies & nova febrium terris incubuit cohors— 
* H●rat.  Sin buries the Name, melts the Estate, pulls away near Relations as limbs from our body. Sin is the Trojan Horse, out of which a whole Troop of afflictions comes. Sin drowned the old World, burnt Sodom, Sin made Sibon sit in Babylon. Lam. 1.8. jerusalem hath grievously sinned, therefore she is removed. Sin did shut up God's bowels, Lam. 2.21. Thou hast killed, and not pitied. Israel did sin, and not repent, and God did kill, and not pity. Sin is the great Humbler: Did not David's sin bring him low? Psalm 38.3. There is no rest in my bones, because of my sin. Did not Manassehs sin bring him low? It changed his Crown-Royal into Fetters, 2 Chron. 33.11. God for sin, turned King Nabuchadnezzar to grass, Dan. 4.33. Sin is like the Egyptian Reed, too feeble to support us, but sharp enough to wound us. Jer. 2.16. The Children of Noph and Tahapanes have broke the Crown of thy head. The Egyptians were not a warlike, but a womanish people 
* Herodotus. , imbecil and weak, yet these were too hard for Israel, and made a spoil of her. Ver. 17. Hast thou not procured this to thyself? Is it not thy sin hath brought thee low?  
Nay, Sin doth not only bring us low in affliction, but it imbitters affliction; Sin puts teeth into the Cross. Gild makes affliction heavy; A little water is heavy in a Leaden Vessel; and a little affliction is heavy in a guilty conscience.  
4. Sin brings one low in Melancholy: this is atra bilis, a black humour seated chiefly in the brain. Some have strange and dismal conceits, fancying their bodies to be made all of Glass, 
* Nonnulli humore melancholico corrupti, se bruta animalia esse credunt, quorum ●oces imitantur; nonnulli vasa fictilia, ideo cuivis obviam venienti cedunt, ne attactu frangantur. Vitam sibi acerbam faciunt, ejusque exitum accelerant. Baldw. lib. 3. c. 4. de Cas. Consc.  and that if any one touch them, they shall break. Melancholy clothes the mind in Sable; it puts a Christian out of tune, that he is not fit for prayer, 
* Animae functiones tolluntur in mania, depravantur in melancholiâ.  nor praise. Lute-strings when wet, will not sound: nor can one under the power of Melancholy, Make melody in his heart to the Lord, Ephes. 5.19. when the mind is troubled, it is unfit to go about work. Melancholy doth disturb Reason, and weaken Faith. Satan works much on this temper: it is balneum diaboli; he baths himself with delight in such a person. Through the black Spectacles of Melancholy, every thing appears black. When a Christian looks upon sin, saith he, this Leviathan will devour me; when he looks upon Ordinances, these will serve to increase my guilt; when he looks upon affliction, this gulf will swallow me up. Melancholy creates fears in the mind, it excites jealousies; and misprisions. I may allude to that Psal. 53.5. There were they in great fear, where no fear was. 
* Qui hoc morbo laborant, valdè meticulosi sunt, nè vel aedes in quibus habitant, vel & ipsum coelum ruat, pertimentes. Baldw.   
5. Sin brings a man low in spiritual Plagues. It brings many an one, to a seared conscience, to final induration, Isa. 29.10. The Lord hath poured out upon you, the spirit of a deep sleep, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and hath closed your eyes. Men are brought low indeed, when the sound of Aaron's Bell will not awaken them, no Sermon will stir them. They are like the Smith's Dog, that can lie and sleep near the Anvil, when all the sparkles fly about. Conscience is in a Lethargy. 
* Eo insanabile vulnus, cuo insensibile. Bern. Flores.  When once a man's speech is gone, and his feeling lost, he draws on apace to death: So when the checks of Conscience cease, and a man is sensible neither of sin, nor wrath, you may ring out the Bell, he is past hope of recovery. Thus some are brought low, even to a reprobate sense. This is limen inferni, the threshold of damnation.  
6. Sin brings a man low in temptation. Paul began to be proud, and he had a messenger of Satan to buffet him, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost.  2 Cor. 12.7. Some think it was a visible apparition of Satan, tempting him to sin; others, that the Devil was now assaulting Paul's faith, making him believe he was an hypocrite. Satan laid the train of temptation, to blow up the fort of his Grace. And this temptation was so sore, that he called it, a thorn in the flesh 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , it did put him to much anguish. Such temptations do the godly oft fall into. They are tempted to question the truth of the Promises, or the truth of their own Graces. Sometimes they are tempted to blasphemy, sometimes to self-murder; thus, they are brought low, they are almost gone, and ready to give consent. The Devil nibbles at their heel, but God wards off the blow from their head.  
7. Sin brings one low in desertion. This is an abyss indeed. Psal. 88.6. Thou hast laid me in the lowest pit 
* Se captivo comparat, qui in tetrum ac profundum lacum conjectus, miserrimè jacet, nec quicquam spei de vita sua reliquum habet. Musculus. . Desertion is a short Hell. Cant. 5.6. My beloved hath withdrawn himself, and was gone. Christ knocked, but the Spouse was loath to rise off her bed of sloth, and open to him presently, Christ was gone. When the Devil finds a person sleeping, he enters; but when Christ finds him sleeping he is gone. And if this Sun of Righteousness withdraws his Golden beams from the soul, darkness follows. Desertion is the arrow of God, shot into the soul. 
* Haeret lateri lethalis arundo.  Job 6.4. The arrows of the Almighty are within me, the poison whereof drinketh up my Spirit. The Scythians in their Wars did use to dip their Arrows in the blood and gall of Asps, that the venomous heat of them might the more torture the enemy. So the Lord did shoot his poisoned arrow of desertion at job, under the wounds whereof, his Spirit lay bleeding. God is called in Scripture, a light, and a fire. The deserted soul feels the fire, but doth not see the light. So dreadful is this, that the most tormenting pains, Stone, Colic, Strangury, are but a pleasure to it. All the delights under the Sun will administer no comfort in this condition. Worldly things can no more relieve a troubled mind, than a silken Stocking can ease a broken Leg. Psal. 88.15. While I suffer thy terrors, I am distracted. Luther in desertion, was like one giving up the ghost, He had no blood seen in his face, nor was heard to speak, but his body seemed dead; 
* Nec calor, nec sanguis, nec vita superesset.  as one writes in an Epistle to Melancthon.  
8. Sin brings many low in despair; this is a gulf that none but reprobates fall into. 
* Desperare est in infernum descendere. Isidor.  Jer. 18.11. Thou saidst, there is no hope. Despair is devoratoria salutis, 
* Tertul.  it is a millstone tied about the soul, that sinks it in perdition. Despair looks on God, not as a Father, but a judge. It refuseth the remedy. Other sins need Christ, despair rejects him: It closeth the Orifice of Christ's wounds, that no blood will come out to heal. This is the voice of despair, My sin is greater than the mercy of God can pardon. It makes the wound broader than the plaster. Despair is a God-affronting sin; it is sacrilege, it robs God of his Crown-jewels, his Power, Goodness, Truth. How doth Satan triumph to see the honour of God's Attributes laid in the dust by despair. Despair casts away the Anchor of hope, and then the soul must needs sink. What will a Ship do in a storm without an Anchor? Despair locks men up in impenitency. I have read of one Hubertus who died despairing; he made his Will after this manner, I yield my goods to the King, my body to the grave, my soul to the Devil. Isa. 38.18. They that go down into the pit, cannot hope for thy truth. They who go down into this pit of despair, cannot hope for the truth of God's promise. And this despair grows at last into horror and raving, 
Sen. Trag. — Eheu quis intus scorpio?—  
9 Sin brings a man without repentance into the bottomless pit, and then he is brought low indeed 
* Fovea omnium infima. Fabrit. . Sin draws Hell at the heels of it. Psal. 9.7. The wicked shall be turned into Hell. Not to speak of the punishment of loss, which Divines think is the worst part of Hell: (i. e.) the being separated from the beatifical sight of God, in whose presence is fullness of joy 
Psalm 16.11. . The poena sensus, the punishment of sense, is bad enough. Then wrath will come upon sinners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the uttermost, 1 Thes. 2.16.  
If when God's anger is kindled but a little, and a spark of it flies into a man's conscience in this life, it is so terrible, what will it be, when he stirs up all his wrath? Psal. 78.38. How sad was it with Spira when he did but sip of the Cup of wrath? he was a very Anatomy, his flesh consumed, he became a terror to himself. What is it then to lie steeping in Hell?  
Some may ask, where the place of Hell is? but as chrysostom saith, let us not be inquisitive where it is, but rather let our care be to escape it. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  But to satisfy curiosity, Hell is some infernal place, it lies low, Prov. 15.24. Hell beneath. 
* Inferos credimus certum ac definitum locum esse, quem non frustrà abyssum vocarit Scriptura, horrendis & aeternis Satanae & impiorum suppliciis destinatum. Beza.  Hesiod saith, Hell is as far under the Earth, as Heaven is above it. 
† Infernum est locus subterraneus. Tertul. lib. 3. de anim.  If sin than brings a man to Hell, it brings him low. Consider,  
1. The plurality of Hell torments. In bodily sickness, seldom above one Disease at a time troubles the Patient; the Stone, or Gout; but in Hell there is a diversity of torments. There is, 1. Darkness, Judas 13. Hell is a dark Region. 
* Per tenebras, Scriptura metaphoricè horrendum horrorem designat. Calv. in Mat.  2. There are bonds and chains. 2 Pet. 2.4. God hath Golden cords which are his Precepts, tying men to duty; and Iron chains, which are partly his decree, in ordaining men to destruction, and partly his Power, in bridling and chaining them up under wrath. The binding the wicked in chains, notes that the damned in Hell cannot move from place to place, which might perhaps a little alleviate and abate their misery, but they shall be tied to the stake never to stir. The wicked could go from one sin to another, but in Hell they shall not move from one place to another.  
3. The Worm that never dies. Mar. 9.44. This is a self-accusing mind, which is so torturing, as if a Worm full of poison, were gnawing at a man's heart. Such as would not hear the voice of conscience, shall be made to feel the worm of conscience.  
2. The severity of Hell torment. It is expressed by a lake of Fire, Rev. 20.15. Fire is the most torturing Element. Nebuchadnezars fiery Furnace, was but painted fire to this. It is called Fire prepared, Matth. 25.41. as if God had been sitting down to devise some exquisite torment. Dives cries out, O I am tormented in this flame, Luke 16.24.  
3. The torments of Hell shall be in every part both of body and soul. 1. The body shall be tormented. That body which was so tender and delicate, that it could not bear heat or cold, shall suffer in every part. The eyes shall be tormented with sights of Devils, 
* Oculi cruciabuntur aspectu daemonum.  the ears with the hideous shrieks of the damned; the tongue that was fired with passion, shall now have fire enough, Luke 16.24. Send Lazarus that he may dip the tip of his finger in water, and cool my tongue.  
2. All the powers of the soul shall be tormented. The mind to apprehend Divine displeasure; the memory to remember what mercies have been abused, what means of Grace have been slighted, and what an Heaven is forfeited; the conscience shall be tormented with self-accusations; the sinner shall arraign himself for stifling, and resisting the motions of the blessed Spirit.  
4. The wicked shall not only be forced to behold the Devil, but shall be shut up in the Den with this roaring Lion, and he shall spit fire in their faces.  
5. The wicked shall hear the language of Hell, Revel. 16.9. Men were scorched with heat, and blasphemed the Name of God. To hear reprobates cursing God, and have one's ears chained to their Oaths and Blasphemies, what an Hell will this be?  
6. The torments of Hell have no period put to them. Origen fancied a fiery stream, in which the souls of sinful men, yea, Devils and all, were to be purged, and then pass into Heaven: but the Scripture asserts, that whosoever are not purged from sin by Christ's blood, 
* 1 john 1.7.  are to lie under the Torrid Zone of God's wrath to all eternity, Revel. 14.11. The smoke of their torment, ascendeth up for ever and ever. This word ever burns hotter than the Fire. At death all our worldly sorrows die; but the torments of Hell are as long-lived as Eternity, Rev. 9.6. They shall seek death, and shall not find it. Always dying, but never dead. 
* Sic moriantur damnati ut semper vivant, & sic vivent, ut semper moriantur; ubi nec qui torquet fatigatur, nec qui torquetur Moritur. Bern. Flor.  Here the wicked thought a Prayer long, a Sabbath long, Amos 8.5. But how long will it be to lie in Hell for ever.  — Vestigia nulla retrorsum— 
7. The pains of Hell are without intermission. If a man be in pain, yet while he is asleep, he doth not feel it. There is no sleep in Hell. What would the damned give for one hours' sleep, Rev. 4.8. They rest not day nor night. In outward pain there is some abatement; the burning fit is sometimes off, and the sick Patient is more at ease than he was. But the damned soul never saith, I have more ease; those infernal pains are always acute and sharp; no cooling fits in those inflammations.  
8. In Hell the wicked shall see the godly advanced to a Kingdom, and themselves devoted to misery, Luke 13.28. Then shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. When sinners shall see those whom they hated and scorned, to be set at Christ's right hand, and crowned with glory, and themselves cast out to the Devils; nay, when the ungodly shall see those whom they censured and persecuted sit as their Judges, and join with Christ in condemning them, 
* Deus tanto honore dignatus est sanctos, ut eos constituerit totius mundi judices, (i. e.) cum Christo assessores. Calvin.  1 Cor. 6.2. Know ye not, that the Saints shall judge the world? How will this aggravate the misery of those hellish Caitiffs, and make them gnash their teeth for envy.  
9 In Hell the wicked shall have none to sympathise with them. It is some comfort to have friends condole with us in our sufferings, but the damned have none to compassionate them. Mercy will not pity them, mercy abused turns to fury. God the Father will not pity them, he will laugh at them Prov. 1.26. I will laugh at your calamity. Is not this sad, for a damned soul to lie roaring in flames, and have God sit and laugh at him? Jesus Christ will not pity the wicked, they slighted his blood, and now his blood cries against them. The Angels will not pity them; it is a desirable sight to them, to see God's Justice glorified. 
* Nec Deus, nec Angeli, ullâ afficientur sympathiâ.  The Saints in Heaven will not pity them; they were continually persecuted by them, and they shall rejoice when they see the vengeance, Psalm 58.10. Nay, such as were their nearest Relations on Earth will not pity them; the Father will not pity his Child in Hell, nor the Wife her Husband; the reason is, because the Saints glorified have their wills made perfectly subject to Gods will, and when they see his will is done, they rejoice, though it be in the damning of their near relations.  
Doth not sin then bring men low, when it brings them to Hell? Ezek. 32.27. They are gone down to Hell, they have laid their swords under their heads, but their iniquity shall be upon their bones. Thus I have shown you how many ways sin brings one low.  
2. Why sin must needs bring a man low.  
1. Because sin is a Disease, and that brings low. Take the healthiest Constitution, the most sanguine Complexion, yet if sickness get into it, it brings the body low, the beauty withers, 
*— Languebant corpora morbo— Virgil.  the Silver Cord begins to be loosed. So it is in spirituals, the soul which was once of an Orient brightness, the mind angelified, the will crowned with liberty, the affections as so many Seraphims burning in love to God, yet by sin is become diseased, 
* Isa. 1.6.  and this disease brings it low. The soul is fallen from its pristine dignity, it hath lost its noble and sublimated operations, and lies exposed (without Grace) to the second death.  
2. Sin must needs bring a man low, because the sinner enters a contest with God. — invadunt Martem clypeis, pugnamque lacessunt— He tramples upon God's Law, crosseth his will; if God be of one mind, the sinner will be of another; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  he doth all he can to spite God, Jer. 44.16. As for the word which thou hast spoken to us in the name of the Lord, we will not hearken to thee, but we will do whatsoever thing proceedeth out of our own mouth, to burn incense to the Queen of Heaven 
* Stat pro ratione voluntas. . The same Hebrew word for sin, signifies rebellion 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now can the Lord endure to be thus saucily confronted by proud dust? God will never let his own creature rise up in arms against him, he will pull down the sinner's plumes, and bring him low. 
* God is called El Elim, the Mighty of Mighties.  Psal. 18.26. With the froward, thou wilt show thyself froward; In the Hebrew it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou wilt wrestle; and if God once wrestle with the sinner, he will throw him to the ground. When the Angel wrestled with jacob, he touched only the hollow of his thigh, Gen. 32.25. But when God wrestles with a sinner, he will rend the cawl of his heart, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pericardio, quo scisso mors obrepit.  Host 13.8. The Apostle saith, It is a fearful thing to fall into the hands of the living God, Heb. 10.31. 'Tis good to fall into God's hands when he is a friend, but it is ill falling into his hands when he is an enemy.  
3. Sin must needs bring a man low, because the sinner labours what he can to bring God low. 'Tis true, God cannot lose any of his essential glory, he is so high that no strength of Mortals can reach him, but a wicked man doth what in him lies to bring God low. He hath low thoughts of God; he slights his sovereignty, questions his truth, looks upon all Gods Promises as a forged deed. The sinner therefore is said to despise God, Numb. 11.20.  
Again, the sinner lessens God, and brings him low in the thoughts of others. Ezek. 8.12. They say, the Lord seeth us not, the Lord hath forsaken the earth. Do but secure yourselves from man's eye, and as for Gods taking notice of sin, you need not trouble yourselves, the Lord seeth you not, 
* Irridendum vero curam agere rerum humanarum illud quicquid est summum. Pliny.  he hath forsaken the earth. Zeph. 1.12. They say the Lord will not do good, neither will he do evil. If you serve him you must not look for reward, and if you do not serve him, you need not fear punishment. Mal. 2.17. Ye say, every one that doth evil, is good in the sight of the Lord, and he delighteth in them: or where is the God of judgement? Here they blemish God's Sanctity; God is not so holy, but he bears as much favour to the wicked, as to the good; and, Where is the God of judgement? Here they tax his justice; as if they had said, God doth not order things right, he doth not weigh matters impartially in an equal balance; Where is the God of judgement? Thus a sinner eclipseth the glory of the Godhead, and labours to bring God low in the thoughts of others.  
And besides, he doth what in him lies to extirpate a Deity; he wisheth there were no God; he saith, 
* Quem quisque odit, periisse cupit.  'Cause the holy One of Israel to cease, Isa. 30.11. A wicked man would not only unthrone God, but unbee God; if he could help it, God should be no longer God. Now if a sinner be thus impious, as to endeavour to bring God low, no wonder if God brings him low. Nahum. 1.19. I will make thy grave, for thou art vile. I will bring thee (O Sennacherib) from the throne to the tomb. I will kick thee into thy grave, Obad. ver. 4. Though thou set thy nest among the Stars, thence will I bring thee down saith the Lord.  
4. Sin must needs bring a person low, because sin is the only thing God hath an antipathy against. The Lord doth not hate a man, because he is poor, or despised; you do not hate your friend, because he is sick; but that which draws forth the keenness of God's hatred, is sin, Jer. 44.4. Do not this abominable thing that I hate. Now for any one to espouse that which Gods soul hates, it must needs undo him at last. Is that subject like to thrive, whom his Prince hates? The cherishing countenancing of sin, makes the fury come up in God's face, Ezek. 38.16. And if his wrath be once kindled, it burns to the lowest Hell. The Psalmist saith, Who can stand before his cold? Psal. 147.17. But rather, who can stand before his heat? Isa. 33.14.  
5. Sin must needs bring the sinner low, because it exposeth him to God's curse, and Gods curse blasts where ever it comes, Deut. 28.15, 16. If thou wilt not hearken to the voice of the Lord, all these curses shall come upon thee. Cursed shalt thou be in the City, and cursed shalt thou be in the field, cursed shall be thy basket and thy store. The curse of God haunts the sinner where ever he goes; if he be in the City, it spoils his Trade, if he be in the Country, it destroys his Crop; Gods curse drops poison into every thing. It is a Moth in the Wardrobe, Murrain among the cattle, Rot among the Sheep. If the flying Roul of curses enters into a man's house, it consumes the timber and walls of it, Zach. 5.4. 
* Maledictio egrediens, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplicium, quod antè in coelo & arca Dei quasi absconditum latuerat. Lap.  When Christ cursed the figtree, it presently withered, Mat. 21.19. men's curses are insignificant, they shoot without bullets, but Numb. 22.6. He whom thou cursest, is cursed. God's curse kills, Psal. 37.22. They that are cursed of him, shall be cut off. If all God's curses are leveled against the sinner, than he must needs be brought low.  
Use 1. Informat. 1. Branch: See then from hence, that Gods punishing either a person or a Nation is not without a cause. A Father may chastise his Son out of an humour, when there is no cause, but God doth never punish without a just cause. He doth it not purely to show his Sovereignty, or because he takes pleasure to bring his creature low, Lam. 3.33. He doth not willingly afflict; or as it is in the Hebrew, from the heart, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but there is some impellent cause, They were brought low for their iniquity. Cyprian writes thus, concerning the Persecution of the Church under the Emperor Valerian, We must confess that this sad calamity, which hath in a great part wasted our Churches, hath risen from our own intestine wickedness, whilst we are full of avarice, ambition, emulation, etc. 
* Ergo sivit hoc flagellum Deus, etc.  Jer. 4.17. As keepers of a field, are they against her round about. Like as Horses or Deer in a field, are so enclosed with hedges, and so narrowly watched, that they cannot get out. So jerusalem was so besieged with enemies, and watched, that there was no escape for her, without danger of life. Verse 18. Thy way and thy doings have procured these things unto thee, this is thy wickedness. As we use to say to Children when they are sick, this is your green fruit ye have eat, or your going in the Snow: So saith God, This is thy wickedness. Jer. 30.15. Why criest thou for thy affliction, because thy sins were increased, I have done these things unto thee. The Sword that wounds thee, is of thy own whetting; the cords that pinch thee are of thy own twisting; thank thy sin for all. 1 Cor. 11.30. For this cause many are sick, and weak, and many fall asleep. The Church of Corinth was punished with corporal death, because of coming unworthily to the Lords Table, and profaning the body and blood of the lord 
* Neque divinat Paulus ide● ipsos plecti, sed asserit rem sibi compertam, dicit igitur multos decumbere aegrotos, etc. ob illum coenae abusum. Calvin.  The abuse of holy things incenseth God. Nadab and Abihu found the flames of wrath hot about the Altar. 
* Levit. 10.1, 2.  So that still there is a propter hoc, a cause why God brings any person low. There is no reason why God should love us, but there is a great deal of reason why God should punish us. They were brought low for their iniquity.  
2. See from hence, 
2. Branch  what a mischievous thing sin is, it brings a person, and a Nation low. 
* Ascensus peccati, descensus poenae.  Host 14.1. Thou hast fallen by thy iniquity. Sin lays men low in the Grave, and in Hell too without repentance▪ Sin is the Achan that troubles. 
† Flagitium & flagellum sunt tanquam acus & filum.  It is the Gall in our Cup, and the Gravel in our Bread. 
* Prov. 20.17.  Sin and punishment are linked together with Adamantine Chains. Sin is the Phaeton that sets the world on fire. It is a Coal that not only blacks but burns. Sin runs men into the briers, Job 30.7. Among the bushes they brayed. Sin conjures up all the winds; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  all the crosses which befall us, all the storms in conscience, sin raiseth them. Never let any one think to rise by sin, for the Text saith, it brings him low. Sin first tempts and then damns. 'Tis first a Fox, and then a Lyon. Sin doth to a man, as jael to Sisera, she gave him Milk, but then she brought him low, Judg. 5.26, 27. She put her hand to the Nail, and with the Hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his Temples, at her feet he bowed, etc. Sin first brings its pleasures with delight, and charms the senses, and then comes with its Nail and Hammer. Sin doth to the sinner, as Absalon to Amnon, when his heart was merry with wine, than he killed him, 2 Sam. 13.28. Sins last act is always Tragical.  
How evil a thing is sin, that not only brings a people low, but it makes God delight in bringing them low, Ezek. 5.13. I will cause my fury to rest upon them, and I will be comforted. God doth not use to take delight in punishing, Judg. 10.16. His soul was grieved for the misery of Israel. Like a Father that with tears chastiseth his Child; but God was so provoked with the jews, that it seemed a delight to him to afflict; I will cause my fury to rest upon them, and I will be comforted. 
*— Minuit vindicta dolorem.  O what a venomous accursed thing is sin, that makes a merciful God take comfort in the destruction of his own creature.  

3. Branch  3. See then what little cause any have to wonder that they are brought low. As the Apostle saith, 1 Pet. 4.12. Think it not strange 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  concerning the fiery trial. So, think it not strange, if you be as full of Eclipses and Changes as the Moon. 
* Mutat luna vices.  Wonder not, if you are under the black rod. A sick man may as well wonder that he is in pain, as a sinful man wonder that he is afflicted; do not Vapours cause Thunder? Is it a wonder after the hellish vapours of our sins have been sent up, to hear God's thundering voice? Sin is a debt, it is set out in Scripture by a debt of ten thousand talents, Mat. 18.24. Is it a wonder for a man that is in debt, to be arrested? Never wonder God doth arrest thee with his judgements, when thou art so deeply in arrears. Sin is a walking Antipodes to God, and if men walk contrary to God, is it a wonder God walks contrary to them? Levit. 26.17. If ye will walk contrary to me, than I will also walk contrary to you, and I even I will chastise you seven times more for your sins. O sinner, do not wonder it is so bad with thee, but rather wonder it is no worse. Art thou in the deep of affliction, it is a wonder thou art not in the deep of Hell. If Jesus Christ was brought low, is it a wonder that thou art brought low? Christ was brought low 
* Nullificamen populi; Tertul. de resur. Phil. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; se ipsum exinanivit, gloriam non Minuendo sed supprimendo. Calvin.  in poverty. The Manger was his Cradle, the Cobwebs were his Curtains. He was brought low in temptation, Mat. 4.1. He was led into the Wilderness to be tempted of the Devil. No sooner was Christ out of the water of Baptism, but he was in the fire of temptation. Only his Godhead was too strong a bulwark for Satan's fiery darts to enter. He was brought low in his agonies; he sweat blood in the Garden, he shed blood on the Cross. If Christ was brought low who knew no sin, dost thou wonder thou art brought low, who art so full of sin? Lam. 3.39. Why doth a living man complain, a man for the punishment of his sin? What a sinner, and wonder or murmur that thou art afflicted? Sin doth as naturally draw punishment to it, as the Loadstone draws the Iron.  

4. Branch.  4. See the Text fulfilled this day in our eyes; sin hath brought our Nation low. We are Cadent, if not Morient; we do not want for sin; there is a Spirit of wickedness in the Land. Ours are mighty sins, Amos 5.12. bloody sins, Host 4.2. The sins of Denmark, Spain, France, Italy, are translated into English; we have many Sodoms among us, and may fear to have the line of confusion stretched over us. By our impieties and blasphemies, we have sounded a Trumpet of Rebellion against Heaven. Were our sins engraven upon our foreheads, we should be ashamed to look up. Men invent new sins, Rom. 1.30. Inventors of evil things. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Some invent new errors, others invent new snares: this Age exceeds former Ages in sinning. As it is with Trades, there may be old Trades, but there are some Tradesmen now, who are grown more dexterous and cunning in their Trade, than they were in former times: So it is with sin, sin is an old Trade, but there are persons now alive, who are more skilled in the Trade, and are grown more expert in sin, than those who are dead and gone. Sinners in former times, were but bunglers at sin, to what they are now. They are cunning at self-damnation, Jer. 4.22. Wise to do evil. The Devil's Mint is going every day, and sin is minted faster than money. People sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ with greediness, Ephes. 4.19. They drink iniquity like water, Job 15.16. They are grown Rampant in wickedness, having laid aside the vail of modesty, Zeph. 3.5. The unjust knows no shame. We read Nabuchadnezzar had the heart of a beast given him, Dan. 4.16. If all who have the hearts of beasts, should have the faces of beasts, men would grow very scarce.  
And if sin be so high, well may it bring us low. While the body is in an Hectic Favour, it cannot thrive. The Body Politic being in this Paroxysm or burning Favour of sin, must needs waste. Hath not sin brought us low? What Wars, Pestilences, Fires have broken forth among us? The Splendour and Magnificence of the City was brought low, and laid in the ashes.  
Sin hath brought us low in our Repute, Prov. 14.34. Sin is a reproach to any people. Time was when God made the sheaves of other Nations do obeisance to our sheaf. 
* Gen. 37.7.  But our pristine fame and renown is eclipsed, Mal. 2.2. I have made you base and contemptible. Trading is brought low; many men's estates are boiled to nothing; their gourd is withered, their cruse of Oil fails, Ruth 1.21. I went out full, but the Lord hath brought me home empty. Sin hath brought other Nations low, and do we think to scape better than they? Salvian observes, that in Africa, when the Church of God had degenerated from its purity, the Land abounded in Vice, and was sick of a Pleurisy of sin, than the Vandals entered Africa, and the enemy's Sword let them blood. Num. 32.23. Be sure your sin will find you out: as a Bloodhound it will pursue you.  
It may be enquired, what are those sins, 
Quest.  that have brought this City, and Nation so low?  

Resp. 1.  1. The first sin that hath brought us low, is Pride, Prov. 29.23. A man's pride shall bring him low. Pride is ex Traduce, it runs in a blood. Our first Parents aspired after a Deity; they did not content themselves to know God, but they would be knowing as God. St. Austin calls pride, the mother of all sin. The Persian Kings would have their Image worshipped of all that came into Babylon. 
* Brissonius.  Sapor, writes himself Brother to the Sun and Moon, and Partner with the Stars. Caligula the Emperor commanded himself to be adored as a God; he caused a Temple to be erected for him, he used to have the most costly Fowls sacrificed to him: Sometimes he would sit with a golden Beard, and a Thunderbolt in his hand like jupiter; and sometimes with a Trident like Neptune. Some persons would be more deserving, if (as Solon saith) we could pluck the Worm of Pride out of their head. Pride discolours our Virtues, envenomes our mercies. The higher we lift up ourselves in pride, the lower God casts us down. Prov. 15.25. The Lord will destroy the house of the proud. There is,  
1. A Spiritual Pride; which is threefold.  
1. Some take a pride in their parts. The Lord enricheth them with Wit and Parts suitable to the places he calls them too, and Pride fumes from their heart into their head, and makes them giddy. Herod was proud of the Oration he made, and assumed that glory to himself, which he should have given to God, 
* Laudatas ostendit avis junonia pennas—  and his pride brought him low; he was eaten of worms, Acts 12.23.  
2. Some take a pride in their duties. This Worm breeds in sweet fruit. 
* Etiam in bonis cavenda est superbia. Aug.  They have said so many prayers, heard so many Sermons; Luke 18.12. I fast twice a week, 
* Gratias Deo agit, sed sibi gratulatur. Brugensis.  and now they think they have made God amends, he is beholding to them, and they shall be accepted for their Religious performances. What is this but pride? Is not this to make a Christ of our duties? The Devil destroys some by making them neglect duty, and others by making them idolise duty. Better is that infirmity which humbles me, than that duty which makes me proud.  
3. Some take a pride in their Graces. This seems strange, that seeing Grace is given to humble, any should be proud of his Grace. But Pride is not from the Grace in us, but the corruption; not from the strength of holiness, but the weakness. Christian's may be said to be proud of their Grace,  
1. When they lay too much stress upon their Grace; Thus Peter, Mat. 26.33. Though all men shall be offended because of thee, yet will not I Here was a double pride. First, That he thought he had more Grace, than the rest of the Apostles. Secondly, In that he did lay such weight upon his Grace, making it like the Tower of David, on which did hang the shield of his hope. 
* Cant. 4.4.  He leaned more upon his Grace, than upon Christ.  
2. Men are proud of their Grace, when they slight others which they think are inferior to them in Grace. Instead of the strong bearing the infirmities of the weak, Rom. 15.1. They are ready to despise the weak. Our Saviour saw this pride breeding in his own Disciples, therefore cautions them against it, Mat. 18.10. Take heed, that ye despise not one of these little ones.  
2. There is a carnal pride. I call it carnal, because it is conversant about carnal objects. As,  
1. Some are proud of their bodies. Pride is seen in long and tedious dress: people spend that time between the Comb and the Glass, which should be spent in prayer and holy meditation.  
Pride is seen in painting of their faces, overlaying God's work, with the Devils colours 
* Qui formam quam Plasmator finxit, fuco & stibio in aliam transfigurare contendit, nun Deo dicere videtur, cur me fecisti sic? Aug. Serm. 247.  
* Opus Dei est omne quod nascitur, Diaboli omne quod mutatur. Cyprian. .  — Gratior est pulchro veniens è corpore virtus— 
Pride is seen in spotting themselves. Pimples in the face, show that the blood is corrupt; spots in the face, show that the heart is corrupt. Cyprian saith, they who paint and spot their faces may justly fear that at the resurrection their Creator will not know them. 
* Non metuis ne cum resurrectionis Dies venerit, artifex tuus te non recogn●scat? Non metuis ne judex dicat, imago haec non est nostra, cum te flavo medicamine, & pigmento polluisti, formam quam dederam tibi, mendacio deformasti? Deum videre non poteris, quoniam oculi tibi non sunt quos Deus fecit, sed quos Diabolus infecit. Cyprian.  And how terrible is that word, I know you not.  
Pride is seen in the strange antic fashions wherewith some people do dress, or rather disguise themselves. 
* Quanto ornatius corpus foris excolitur, tanto interius anima foedatur. Bern. in Apolog. ad Guliel. Abb.  They cloth their flesh like the Rainbow with divers colours. Adam was ashamed of his nakedness, these may be ashamed of their clothing. They are so plumed and gaudily attired that they tempt the Devil to fall in love with them.  
2. Some are proud of their estates. Riches are fuel for pride 
* Divitiarum comes est superbia.  Ezek. 28.5. Thy heart is lifted up because of thy riches. men's hearts rise with their estates, as the Boats on the Thames rise higher with the Tide. Now all this pride will bring a person low. For this sin God strikes many with Frenzy, and so levels the Mountain of pride. God hath stained the pride of England's glory, Isa. 23.9. He hath stripped us of our Jewels, Prov. 16.8. Pride goes before destruction. Where pride leads the Van, destruction brings up the Rear.  — Tolluntur in altum, ut lapsu graviore ruant— 
2. Another sin which hath brought us low, is Sabbath-prophanation. The Sabbath is given as a distinctive Sign between the people of God, and the profane. Exod. 31.17. And among the Primitive Saints, when the question was asked, Hast thou kept the Lords Day? 
* Servasti dominicum?  the answer was, I am a Christian, and dare not omit the celebration of this day. The Lord hath commanded the observation of the Sabbath under a sub poenâ. He hath enclosed this day for himself: He hath set an hedge about it. Remember to keep holy the Sabbath Day. But how is this enclosure made common? This blessed day which is made purposely for communion with God, is become a day of perambulation. People frequent the Fields or Taverns, more than the holy assemblies. O that our head were waters, and our eyes a fountain of tears! That we might weep, 
* jer. 9.1.  To see men pollute what God himself hath consecrated. If they are to take Physic, it must be on the Lord's Day; if they are to make Feasts or Visits, it must be on this day. And so in a profane sense, they call the Sabbath a delight. 
* Isa. 58.13.  Sabbath-breaking is Sacrilege; 'tis a robbing God of his due. 
* justitia suum cuique tribuit.  People take that time which should be dedicated wholly to the Lord, and spend it in the service of the Devil and their lusts: and hath not this sin brought us low? God threatens Jer. 17.27. If ye will not hearken to me, to hollow the Sabbath Day, then will I kindle a fire. I observe, the devouring Fire which broke out in London, began on the Sabbath Day; as if God would tell us from Heaven, he was now punishing us, for our profaning his day.  
3. The third sin which hath brought us low, is neglect of Family-worship. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor.  Religion in men's families, is brought low. No reading of Scripture; they look oftener upon a pair of Cards, than a Bible. No praying; 
* jer. 10.25.  'tis made the note of a reprobate, He calls not upon God, Psalm 14.4. The Atheist will be sure his prayer shall not be turned into sin, for he never prays at all. 
* Homini natura insevit, ut sacrificet. Averr. Arist.  The Grecians asked counsel of their feigned Gods by their Oracles, 
* Proclus ex Platonis, Porphyrii, Plotini caeterorumque ejus notae scriptis, hoc eloquium profert, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Dei invocationem, homini convenire, ut proprium apud Aristotelem quarto modo, & qui ea careat hominem esse aut dici non posse.  the Persians by their Magis, the Galls by their Druids, the Romans by their Augurs: Shall Ethnics pray, and not Christians? Creatures by the instinct of nature cry to God, Psal. 147.9. The young Ravens which cry. Prayer hath no enemies, unless infernal spirits, and such as are near of Kin to them.  
Keys that are often used are bright, but if they be laid aside and never used, they grow rusty: so it is with men's hearts, if they are not used to family-prayer, they will be rusted over with sin.  
For this God hath brought us low. Why did he pull down many houses in this City, but because they were unhallowed houses, there was no prayer in them.  
How do we think to have a blessing from God, if we never ask it? Then God should do more for us, than he did for his own Son. Heb. 5.7. In the days of his flesh, he offered up prayers, with strong cries and tears.  
4. Another sin which hath brought us low, is Covenant-violation. Psal. 78.10. They kept not the Covenant of God. Ver. 50. He made a way to his anger, he spared not their souls from death. The Carthaginians were noted for Covenant-breaking. 
* Plaut.  O that this sin had died with them. Doth not this poisonful Weed grow in our soil? Did not we make a vow in Baptism, to fight under Christ's banner, against world, flesh and Devil? Did not we solemnly covenant to be the Lords people, to shine in sanctity, going each one before another in an exemplary Reformation? Deut. 5.28, 29. They have well said, in all that they have spoken, O that there were such an heart in them, that they would fear me and keep my commandments! We have much conforming, but where is reforming? Is not Jesus Christ opposed in his Kingly Office? This is the great Controversy, who shall reign, Sin or Christ? for this God hath been as a Moth to us, and we may fear lest he make good that commination, Levit. 26.25. I will bring a Sword that shall avenge the quarrel of my Covenant.  
5. Another sin which hath brought us low, is the abuse of the Gospel. We are sick of Israel's disease: they despised Manna, Num. 21.5. Our soul loatheth this light bread. We did nauseate the bread of life. The Gospel is the visible token of God's presence, it is the sacred Conduit-pipe, that empties the golden Oil of mercy into us, it is the Glass in which we see the face of Christ, it is the Celestial banquet wherewith God doth cheer and refocillate the souls of his people. 
* Isa. 25.6.  But was there not a Gospel surfeit in England? People had itching ears, and knew not who to hear, and hath not our curiosity brought us to scarcity? God had no better way to raise the price of the Gospel, than by abating the plenty. 
* Acriora orexim excitant embammata.  God surely did bring us low, when darkness did overspread our Horizon, and the Lord suffered so many hundred Lights to be at one time put under a bushel. The Egyptian Priests of old, told the people when any Eclipse happened, that the Gods were angry, and great miseries would follow. 
* Quint. Curt. l. 4.  What sad catastrophies have ensued this spiritual Eclipse, is not unknown.  
6. Another sin which hath brought us low, is Covetousness. 
* Pruritus avaritiae est scabies animae.  When men's Spirits are low, and with the Serpent they lick the dust, than God lays them in the dust, Isa. 57.17. For the iniquity of his Covetousness, I was wroth and smote him. Covetousness is the Dropsy of the soul; men are set upon the world, when God is plucking it from them. Covetousness is a Key that opens the door to further wickedness. — opes irritamenta malorum— 1 Tim. 6.10. The love of money, is the root of all evil. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium vitiorum Metropolin, prisci vocarunt.  A covetous man will stick at no sin. This made Absolom attempt to dethrone his Father; this made Ahab stone Naboth. 
* Cui nihil satis, eidem nihil turpe. Tacitus.   
And what is one the better for all his wealth at death? 1 Tim. 6.10. We brought nothing into the world, and it is certain we can carry nothing out. When the rich Miser dies, what scrambling is there? his friends are scrambling for his goods, the worms are scrambling for his body, and the Devils are scrambling for his soul.  
This sin is most uncomely in those that profess better. They pretend to live by faith, and yet are as worldly and griping as others. These are spots in the face of Religion, Jer. 45.5. Seekest thou great things for thyself? For this sin God hath brought us low, he hath made our Figtree to wither, and suffered the Palmer-worm to eat our Vine.  
7. Another sin which hath brought us low, is Barrenness under the Means of Grace, Host 10.1. Israel is an empty Vine; his juice runs out only into leaves. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuans; quia scil. succum in frondes effundit, ut nil supersit, quod in Was transferat. Corn. lap.  We have had much pruning and dressing, the silver drops of Heaven have fallen upon us, but we have not brought forth the fruits of humility and repentance; we can discourse of Religion, but this is only to bring forth leaves, not fruit: nonproficiency hath laid us low, and we may fear will lay us waste; God may pull up the hedge, and let in a foreign Wild-Boar.  
Ursin tells us, that those who fled out of England in Queen Mary's days, acknowledged that that calamity befell them for their great unprofitableness under the Means of Grace in King Edward's days. What man will sow seed in barren ground? If the Lord lays out his cost, and sees no good return, the next word will be, Cut down the tree, why cumbreth it the ground?  
8. Another sin that hath brought us low, is the sin of swearing. Christ saith, Swear not at all, Mat. 5.34. And a godly man is said to fear an Oath, Eccles. 9.2. Truly it is a matter of tears, we can hardly go in the Streets, but our ears are crucified with hearing of Oaths and Cursings. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo.  Chrysostom spent most of his Sermons at Antioch against swearers; we need many Chrysostoms' now adays, to preach against this sin. This may well be called the unfruitful work of darkness, 
* Ephes. 5.11.  for it is a sin hath neither pleasure nor profit in it. How do men shoot their Oaths, as chain-bullets against Heaven? I knew a great swearer (saith Reverend Mr. Bolton) whose heart Satan so filled, that on his deathbed, he swore as fast as he could, and desired the standers by to help him with Oaths, and to swear for him. Will the Lord reckon with men for idle Words, what will he do for sinful Oaths? for every Oath a man swears, God puts a drop of wrath in his Vial. Nay, usually Gods judgements overtake the swearer in this life. I have read of a Germane Boy who was given to swearing, 
* Germ. Hist.  and did use to invent new Oaths, the Lord sent a Canker into his mouth which did eat out his tongue. 
* In quo quis peccat, in eodem plectitur.   
But saith one, it is my custom to swear, and I cannot leave it.  
Is this a good plea? As if a Thief should plead to a Judge not to condemn him, because it is his custom to rob and steal; therefore will the Judge say, thou shalt the rather die. This sin hath brought us low, Jer. 23.10. For because of swearing the Land mourneth.  
9 Another sin which hath brought us low, and is like to bring us yet lower, is uncleanness. The adulterer's heart is a Mount Aetna burning with lust. Adultery is the shipwreck of chastity, the murder of conscience. It was said of Rome of old, it was become a Stews, — Urbs est jam tota Lupanar— I wish it might not be verified of many parts of this Land.  
Adultery is a brutish sin, Jer. 5.8. They neighed every one after his neighbour's Wife. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr.  It is a branded sin; it doth not only stigmatize men's names, Prov. 6.33. But God makes them carry the marks of this sin in their Bodies: it is a costly sin; it proves a Purgatory to the Purse, Prov. 6.26. By means of a whorish woman, a man is brought to a piece of bread. There is no coming to an Harlot, but as jupiter did to Danae in a golden shower. It is a confounding sin.  — laeta venire Venus, tristis abire solet— 
The adulterer hastens his own death. 
* In Hispaniola insula arbor est, cujus fructus Pyris muscatis persimilis, jucundo odour, esui gratissimus, verum pestiferi succi; nam Indi illo sagittas oblinunt veluti veneno. Causs.  The Romans were wont to have their Funerals at the Gate of Venus' Temple: to signify that lust ends in death. The adulterer takes a short cut to Hell. Prov. 26.23.27. Till a dart strike through his Liver. 
* (i. e.) Donec se & anima & corpore perdiderit. Cartwr.   
Creatures void of reason, will rise up in judgement against such. The Turtle-Dove is an Hieroglyphic of chastity. The Stork comes into no Nest but his own, and if any Stork leaves his Mate, and joins with another, all the rest fall upon him, and pluck his feathers from him. God will chiefly 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  punish such as walk in the lust of uncleanness. 2 Pet. 2.10. This sin hath brought us low. The fire of lust hath kindled the fire of God's anger.  
10. Another sin which hath brought us low, is our unbrotherly animosities, Mat. 12.25. A Kingdom divided against itself cannot stand. 
* Salva autem esse societas nisi amore & custodia partium non potest. Senec. lib. 2. de ira. c. 31.  The Turks pray that the Christians may be kept at variance; we have in a great measure fulfilled the Turks prayer. — rara est concordia fratrum— What seeds of dissension are sown among us, how are we crumbled into Parties! one is for Paul, and another for Apollo, but I fear few for Christ. Our divisions have given much advantage to the Popish adversary. When there is a breach made in the wall of a Castle, there the enemy enters. If the Popish enemy enter, it will be at our breaches. These divisions have cut the lock where our strength lay. 
* Omne divisibile est corruptibile.  Cut off the top of the Beech-tree, and the whole body of the tree withers. Divisions have taken away unity and amity, here is the top of the Beech-tree cut off, and this hath made us to wither apace. 
* Dei maledictio Graeciae totique orienti incubuit per jugum turcicum: Angliae per discordiam. Corn. lap.  These are the sins which have brought us low, and if the Lord prevent not; are like to bring England's grey hairs with sorrow to the grave.  

5. Branch  5. Hence I infer, if sin brings a person low, then what madness is it for any one to be in love with sin? 2 Thess. 2.12. Who take pleasure in iniquity. The Devil can so cook and dress sin, that it pleaseth the sinner's palate. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  But hear what job saith, Job 20.12.14. Though wickedness be sweet in his mouth, it is the gall of Asps within him. 
* Nocet empta dolore voluptas.  Herodotus writeth of the River Hypanis, that near to the fountain, the water is sweet, but a few leagues off it is exceeding bitter. Sin will bring one low, who would love such an enemy? The forbidden fruit is sauced with bitter herbs. Sin is a Serpent by the way that biteth. Gen. 49.17. When you are about to commit sin, say to your soul, as Boaz said to his Kinsman, Ruth. 4.4. What day thou buyest the Field, thou must have Ruth with it. So if thou wilt have the sweet of sin, thou must have the curse with it, 
* Non est tantum ab hostibus armatis periculi, quantum â circumfusis undique voluptatibus. Liv. lib. 10. decad. 3.  it will bring thee low. To love sin, is to love a disease. A sinner is perfectly distracted. Solomon speaks of a generation of men, Madness is in their heart while they live, Eccles. 9.3. 'Tis true of those who love sin, sin puts a worm into conscience, a thorn into death, yet that men should love sin, Madness is in their heart. There is no creature doth willingly destroy itself but man. Sin is a Silken Halter, yet he loves it. O remember that saying of St. Austin, the pleasure of sin is soon gone, but the sting remains. 
* Momentaneum est quod delectat, aeternum quod cruciat.   
6. See what little cause we have to envy sinners, Prov. 3.31. 
6. Brancb  Envy thou not the Oppressor. Men are high in worldly Grandeur, God hath given them large estates, and they sin with their estates, but though they build among the Stars, God will bring them down, Ezek. 28.18. I will bring thee to ashes. Who would envy men▪ their greatness, their sins will bring them low. Deut. 32.35. Their foot shall slide in due time. There is a Story of a Roman, who was by a Court-Marshal condemned to die, for breaking his rank to steal a bunch of Grapes; and as he was going to execution, some of the Soldiers envied him that he had Grapes, and they had none; saith he, Do ye envy me my Grapes? I must pay dear for them. So the wicked must pay dear for what they have.  
The prosperity of the wicked, is a great temptation to the godly; David stumbled at it, and had like to have fallen, Psal. 73.2. My steps had well nigh slipped, for I was envious at the foolish, etc. We are ready to murmur when we see ourselves low, and envy when we see the wicked high. 
* Invidus alterius rebus macrescit opimis— Horat. Ep. 1.  Sinners live in a serene Climate, under a perpetual calm, Psal. 73.5. They are not in trouble as other men, their eyes stand out with fatness. 
* 
Ferunt in Italiâ quaedam pascua tam esse pinguia, ut nisi pecudes interdum abigantur, saturitate suffocentur. Reyn. Orat.  
Segetem nimia sternit ubertas. Seneca.   It is said of Polycrates King of Egypt, that he never met with any cross in his life. And Alexander hearing that Parmenio his General had won the Victory, and his young Son Alexander was born the same day, prayed the Gods to spice his joy with some bitterness, lest he should surfeit of too much joy. But this prosperous state of the wicked is matter rather of pity, than envy, their sins will bring them low, Isa. 14.12. How art thou fallen from Heaven O Lucifer, Son of the Morning. 
* Tanquam à Tarpeiâ rupe prolapsus es.  'Tis spoken of the Chaldean Monarch, who though high had a sudden change befell him, Isa. 97.1. Come down and sit in the dust. Babylon was the Lady of Kingdoms, but saith God, Sat in the dust. Go in Pistrinum into the Mill-house, Ver. 2. Take the Millstones and grind. So will God say to the wicked, come down from all your pomp and glory, sit in the dust, nay, sit among the damned, and there grind at Mill. The Lord will proportion torment, to all the pleasure the wicked have had, Revel. 18.7. How much she hath lived deliciously, so much torment and sorrow give her.  
7. See the great difference between sin and Grace, 
7. Branch  sin brings a man low, but Grace lifts him high. Sin tumbles him in the ditch, but Grace sets him upon the Throne, Psal. 91.14. I will set him on high, because he hath known my name. Grace raiseth a person four ways.  
1. Grace raiseth his Projects, his designs are high. He looks not at things which are seen, 2 Cor. 4.18. His eye is above the Stars, 
* Instar est peregrinae illius avis, quam vocant avem Dei, reperitur in novis insulis, pascitur rore coeli, nunquam attingit terram, pedibus prorsus caret. Aldrovand. Ormitholog. lib. 12. cap. 21.  he aims at the enjoying of God. A clownish Rustic when he goes to the Court, is much taken with the gay Pictures and Hangings, but a Privy Counsellor passeth by those things as scarce worthy of his notice, his business is with the King. So a carnal mind, is much taken with the things of the world, but a Saint passeth by these gay things with an holy contempt, his business is with God, 1 John 1.3. Our Communion is with the Father and his Son jesus. A Christian of the right breed doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aspire after the things within the Veil, his ambition is the favour of God, he looks no lower than a Crown; he is in the altitudes, and trades among the Angels.  
2. Grace raiseth a man's Repute. It embalms his name. 1 Sam. 18.30. David's name was much set by; or as the Original carries it, it was precious. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 11.2. By faith the Elders obtained a good report. How renowned were the godly Patriarches for their sanctity! Moses for his self-denial, job for his patience, Phineas for his zeal. What a fresh perfume do their names send forth to this day. A good name is a Saints Heir, it lives when he is dead.  
3. Grace raiseth a man's worth, Prov. 12.26. The 
* Apud mortales pietas a tergo rejicitur, nec veluti in lanceam venit; excellentior veruntamen est justus quovis injusta nobilitate generis, ut qui Deum habet patrem; divitiis, ut qui haeres fit coeli; sapientia, ut qui sacrosanctam accepit unctionem; victu, ut qui pascitur coelesti manna; vestitu, ut qui Christi justitia induitur; cum injustus ne viri quidem nomen meretur. Cartwr.  righteous is more excellent than his neighbour. As the Flower of the Roses in Spring, as the fat of the Peace-offering, as the precious stones upon Aaron's Breastplate, so is a Saint in God's eye. Besides the shining lustre of the Gold, it hath an internal worth, and is of great price and value: So Grace doth not only make a man's name shine, but it puts a real worth into him, he is more excellent than his neighbour. An Heart full of love to God is precious. It is God's Hephzibah, or delight, 
* Isa. 62.4.  it is the apple of his eye, it is his jewel, it is his Garden of Spices, it is his lesser Heaven where he dwells, Isa. 57.17. I dwell with him that is of an humble spirit.  
4. Grace raiseth a man's privilege; it advanceth him into the heavenly kindred. By it he is born of God, 1 John 3.1. He is a Prince in all Lands, Psal. 45.16. (though in this world like a Prince in disguise). He is higher than the Kings of the earth, Psal. 89.27. Allied to Angels. In short, Grace lifts a man up where Christ is, far above all Heavens. 
* Ephes. 4.10.   
And Grace raiseth a Nation as well as a Person, Prov. 14.34. Righteousness exalteth a Nation.  
8. If sin brings one low, see what an imprudent choice they make, 
8. Branch  who commit sin to avoid trouble. Job 36.21. Take heed, regard not iniquity, for this hast thou chosen rather than affliction. This was a false charge against job, but many may be indicted of such folly; they choose iniquity, rather than affliction. To avoid poverty, they will lie and cozen, to avoid a Prison, they will comply against their conscience. What imprudence is this, when sin draws such dark shadows after it, and entails misery upon all its heirs and successors. By committing sin, to avoid trouble, we meet with greater trouble. Origen to save himself from suffering, sprinkled Incense before the Idol, and being after to preach, as he opened his Bible, he did accidentally light on that Text, Psal. 50.16. But to the wicked God saith, what hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth; at the sight of which Scripture, he fell into a passion of weeping, and was so stricken with grief and consternation, that he was not able to speak a word to the people, but came down the Pulpit. Spira sinned against his conscience to save his life and estate, he chose iniquity rather than affliction; but what an Hell did he feel in his conscience, he professed he envied Cain, and judas, as thinking their condition more eligible. His sin did bring him low. O what unparallelled folly is it to choose sin rather than affliction. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Origen.  Affliction is like a rent in the Coat, sin is like a rent in the flesh. He that to save himself from trouble, commits sin, is like one, that to save his Mantle, lets his flesh be torn. Affliction hath a promise made to it, 2 Sam. 22.28. but there is no promise made to sin. 
* Prov. 10.29.   
Sure then they do ill consult for themselves, who choose rather sin than suffering; who to avoid a lesser evil, choose a greater; to avoid the stinging of a Gnat, run into the Paw of a Lion.  
9 If God brings his own people 
9 Branch  low for sin (Israel were brought low) then how low will he bring the wicked? David was in the deep waters, and jonah went down to the bottom of the Mountains, Cap. 2.6. and jeremy was in the deep dungeon, than what a gulf of misery shall swallow up the reprobate part of the world? God's people do not allow themselves in sin, Rom. 7.15. They tremble at it, they hate it, yet they suffer; if they that blush at their failings are brought low, what will become of them that boast of their scandals? If this be done to the green tree, what shall be done to the dry? If the godly lie among the pots, Psal. 68.13. the wicked shall lie among the Devils. If judgement begin at the house of God, what shall the end be of them that obey not the Gospel? 1 Pet. 4.17. If God mingles his people's cup with wormwood, he will mingle the sinner's cup with fire and brimstone, Psalm 11.6. If God thresh the Wheat, he will burn the Chaff. If the Lord afflicts them whom he loves, how severe will he be against them whom he hates? They shall feel the second death, Rev. 21.8. 
* Horreo Vermem Mordacem & mortem vivacem. Bernard.   
Use 2. Exhortation, 1. Branch. 1. If sin brings a person low, 
1. Branch  then let us fear to come near sin; it will bring us either into affliction or worse. It's foul face may offend, but its breath kills. Sin is the Apollyon, the Man-devourer. O that we were as wise for our souls, as we are for our bodies! How afraid are we of that meat which we know will bring the Gout or Stone, or will make our Ague return. Sin is aguish meat which will put conscience into a shaking fit, and shall we not be afraid to touch this forbidden fruit? Gen. 39.9. How can I do this great wickedness, and sin against God? When the Empress Eudoxia threatened to banish Chrysostom, Tell her (saith he) I fear nothing but sin. It was a saying of Anselm, if Hell were on one side, and sin were on the other, I would rather leap into Hell, than willingly commit sin. 
* Incipiat tremor, ubi incipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Love will be apt to grow wanton, if it be not poised with holy fear. No better Curb or Antidote against sin, than fear, Deut. 17.13. They shall fear, and do no more presumptuously. If we could see Hell fire in every sin, it would make us fear to commit it. The fiercest creatures dread fire. When Moses his rod was turned into a Serpent, he was afraid and fled from it: Sin will prove a stinging Serpent, O fly from it. Most people are like the Leviathan, made without fear, Job 41.33. They play upon the hole of the Asp. Sinners never fear till they feel. Nothing will convince them, but fire and brimstone.  

2. Branch  2. If sin brings a person low, then when we are brought low under Gods afflicting hand, let us behave ourselves wisely▪ and as becomes Christians. I shall show,  
1. What we must not do when we are brought low.  
When our condition is low, let not our passions be high; impatience is not the way to get out of trouble, but rather to go lower into trouble. What gets the Child by struggling, but more blows? 
* Vis ferulam igni tradat pater, intumeseit vero tibi cor adhuc. Mornaeus.  Oh do not lisp out a murmuring word against God. Murmuring is the scum which boils off from a discontented heart, Psalm 39.9. I was dumb, and opened not my mouth, because thou Lord didst it. 
* Illorum est hic flagella percipere, quibus datur de aeternitate gaudere. Bern. Ser. 10. de Coen. d.  David's ear was open to hear the voice of the Rod, but his mouth was not open in complaining. Christian, who shouldst thou complain of, but thyself? thy own sin hath brought thee low.  
2. What we must do when we are brought low.  
1. Let us search the sin which is the cause of our trouble, Job 10.2. Show me wherefore thou contendest with me: Lord, What is that sin which hath provoked thee to bring me low? Lam. 3.40. Let us search and try our ways. As the people of Israel, when they were worsted in battle, searched the cause, and at last found out the Achan that troubled them, and stoned him to death. Josh. 7.18. So let us search out that Achan which hath troubled us. Perhaps our sin was censoriousness, we have been ready to judge, and slander others; and now we ourselves lie under an evil tongue, and have false reports raised on us: perhaps our sin was pride, and God hath sent poverty as a thorn to humble us. Perhaps our sin was remissness in holy duties, we had forgot our first love, and were ready to fall into slumbering fits, 
* Virtus sine exercitio, similis est taciturnae lyrae. Claud.  and God hath sent a sharp cross to awaken us out of our security. We may oftentimes read our sin in our punishment. O let us search the Achan, and say as job, Chap. 34.32. If I have done iniquity, I will do so no more.  
2. When we are brought low, let us justify God. God is just, not only when he punisheth the guilty, but when he afflicts the righteous. Let us take heed of entertaining hard thoughts of God, as if he had dealt too severely with us, and had put too much Wormwood in our Cup: No, let us vindicate God, and say as the Emperor Mauritius, when he saw five of his Sons slain before his eyes, by Phocas, Righteous art thou O Lord in all thy ways. 
* justus es Domine, & rectum judicium tuum.  Let us speak well of God. If we have never so much affliction, yet not one drop of injustice, Psalm 97.2. Clouds and darkness are round about him, righteousness and judgement are the habitation of his Throne.  
3. When we are brought low in affliction, let us bring ourselves low in humiliation. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  1 Pet. 5.6. Humble yourselves under the mighty hand of God. When we are in the Valley of Tears, we must be in the Valley of Humility. Lam. 3.19. Remembering the Wormwood and the Gall, my soul hath them continually in remembrance, and is humbled in me. If our condition be low, then is a time to have our hearts lie low.  
4. When we are brought low in affliction, let us be low upon our knees in prayer. 
* Premuntur justi, ut pressi clament, etc.  Psalm 130.1. Ex Profundis Clamavi— Out of the depths have I cried unto thee O Lord. Psalm 79.8. Let thy tender mercies speedily prevent us, for we are brought very low. jacob never prayed so fervently, as when he was in fear of his life; he oiled the Key of prayer with tears, Host 12.4. He wept and made supplication. One reason why God lets us be brought low, is to heighten a Spirit of prayer.  
But what should we pray for in affliction? Let us pray that all our Hell may be here. As Pilate said concerning Christ, Luke 23.22. I will chastise him, and let him go. So pray that God when he doth chastise us, will let us go, that he will free us from Hell and Damnation. Let us pray rather for the sanctification of affliction, than the removal; pray that the Rod may be a Divine Pencil, to draw God's Image more lively upon our souls, Heb. 12.10. That affliction may be a Furnace to refine, not consume us. Pray, that if God do correct us, it may not be in anger, Psal. 6.1. That we may taste the honey of his love at the end of the rod. Let it be our prayer, that God will lay no more upon us, than he will enable us to bear. 
* 1 Cor. 10.13.  That if the burden be heavier, our shoulders may be stronger.  
5. When we are brought low, let our faith be high. Let us believe that God intends us no hurt. That though he casts us into the deep, he will not drown us. Believe that still he is a Father; he afflicts us in as much mercy, as he gives Christ to us. He doth by his rod of Discipline fit us for the inheritance, Col. 1.12. O let this Star of faith appear in the dark night of affliction. jonahs' faith was never more in Heaven, than when he lay in the belly of Hell, jonah 2.4.  
6. When we are brought low in affliction, let us labour to be bettered by being brought low. 
* Rosae suavius olent quibus umbelicus est asper.  Pick some good out of the cross; get some honey out of this Lion. The wicked are worse for affliction. Weeds stamped in a Mortar are more unsavoury. 2 Chron. 28.22. In the time of his distress did he trespass yet more against the Lord. This is that King Ahaz.  
But let us labour to be meliorated, and made better by affliction. 
* Dolour hic tibi proderit olim. Ovid.  Christ learned obedience by what he suffered, Heb. 5.8. If we are brought low in affliction and get no good, than the affliction is lost.  
When are we battered by afflictions? 
Quest.   
When our eyes are more opened, 
Answ. 1.  
* Scholae crucis, scholae lucis.  and we are not only chastened, but taught. Psal. 94.12. Wormwood is bitter to the taste, but is good to clear the eyesight; then our spiritual eyesight is cleared,  
1. When we see more of God's holiness. He is a jealous and sin-hating God; he will not suffer evil in his own children to go unpunished, if they make light of sin, he will make their chain heavy, Lam. 3.2.  
2. When we have a clearer infight into ourselves. We see more of our hearts than we did before; we see that earthliness, impatience, 
* Natura vexata prodit seipsam.  distrust of God, which we did not discover before. We never thought we had such a flux of corruption, or that there had been so much of the old man in the new man. The fire of affliction makes that scum of sin boil up, which before lay hid. When our eyesight is thus cleared, and both the rod and the lamp go together, now we are bettered by affliction.  
2. When our hearts are softened. Affliction is God's furnace where he melts his gold, Jer. 9.7. I will melt them and try them. When our eyes are more watery, our thoughts more serious, our consciences more tender, when we can say as Job, Chap. 23.16. God makes my heart soft. This melting of the heart whereby we are fitted to receive the impression of the Holy Ghost, is a blessed sign we are bettered by affliction.  
3. When our wills are subdued. 
* Sinite virgam corrigentem, ne sentiatis malleum conterentem. Bernard.  Mic. 7.9. I will bear the indignation of the Lord, because I have sinned against him. Why doth God bring us low, but to tame our cursed hearts? A wicked man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he is brought low he quarrels with God: therefore is compared to a wild Bull in a net, Isa. 51.20. If you go to rub a piece of Stuff which is rotten, it frets and tears: So when God rubs a wicked man by affliction, he frets and tears himself with vexation, Isa. 8.21. They shall fret themselves, and curse their King and their God.  
But when our spirits are calmed, and we are wrought to a sweet submission to Gods will; we accept of the punishment, Levit. 26.41. and do in patience possess our souls, Luke 21.19. When we say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. I know this trial is in mercy; God will rather afflict me, than lose me, let him hedge me with thorns, if he will plant me with flowers; 
* Adversa reddunt hominem mansuetum. Chemnitius.  Let him do what seemeth him good: now we are bettered by the affliction.  
4. When sin is purged out. Isa. 27.9. This is all the fruit to take away iniquity. Our hearts are dreggish and sinful, our Gold is mixed with Dross, our Stars with Clouds; now when affliction consumes pride, formality, hypocrisy, when God's Lance lets out our spiritual Imposthume, than we are bettered by affliction.  
5. When our hearts are more unglued from the world; What are all these under-moon things! the cares of the world, exceed the comforts. The Emblem that King Henry the seventh used, was, a Crown of Gold, hung in a bush of Thorns. Many who have escaped the Rocks of scandalous sins, have been cast away upon the Golden sands. The Arabic Proverb is, The world is a carcase, and they that hunt after it are dogs. 
* Mundus cadaver est, & petentes eum sunt canes.  Is not love of the world become almost the epidemic Disease? If the Lord bestows a plentiful estate upon men, they are apt to make an Idol of it. And therefore God is forced to take that out of their hand, which kept him out of their heart. Now when the Lord comes and afflicts any of us in that which we most love, he hits us in the apple of our eye, and our hearts grow more dead to the world, and sick of love to Christ; when God hath been withering our gourd, and our affections to it begin to wither, when he hath been digging about our root, and we are more loosened from the earth, than we are bettered by affliction▪  
6. When affliction hath produced more appetite to the Word. Perhaps in health and prosperity, we and the Bible seldom meet, or if we did chance to read, it was in a dull cursory manner, but the Lord by embittering the breast of the creature, hath made us run to the breast of a Promise; and we can say as David, Psal. 119.103. How sweet are thy words unto my taste; yea, sweeter than honey. 
* Dei Eloquia sic faucibus piorum indulcorantur, ut quovis mellis favo suavius afficiant. Muscul.  Solomon saith truly the light is sweet. Eccles. 11.7. But we can say, truly the Word is sweet, We have tasted Christ in a Promise, the Word hath caused an exuberancy of joy, Psalm 19.8. This is the Manna we love to feed upon; every leaf of Scripture drops Myrrh, and as a rich Cordial cheers our spirit; when it is thus, now we are bettered by our trials, Psalms 119.50.  
7. When our title to Heaven is more confirmed. In prosperity, we are more careless in getting, at least in clearing our spiritual title. People would be loath their evidences for their Land, were no better, than their evidences for Heaven. Many a man's evidence for glory is either forged or blotted; he is not able to read any discriminating work of God's Spirit, he is pendulous, and hangs in a doubtful suspense, not knowing whether he hath Grace or no; now when we are brought low in affliction▪ and we fall to the work of self-examination, we see how matters stand between God and our souls, 
* Totum diem mecum scrutor, facta & dicta mea remetior, nihil mihi ipse abscondo, nihil transeo. Sen. lib. 3. de irâ.  we turn over every lea● of the Book of conscience, we make a critical descant upon our hearts and after a thorough survey o● ourselves, we can say, We know the grace of God in truth, Col. 1. ●▪ We have received the holy anointing 1 John 2.27. Our Grace will bear the touchstone, though not the balance, certainly than we have made a good proficiency in the time of affliction, and are bettered by it.  
8. When we grow more fruitful in Grace. A Christian should be like the Olive-tree, fair and of goodly fruit, Jer. 11.16. There is a tree in the Isle of Pomonia which hath its fruit folded and wrapped up in the leaves of it. An emblem of a good Christian, who hath the fruits of Grace wrapped up in the leaves of his profession. Now after pruning, what fruits have we brought forth? The fruits of obedience, love, self-denial, meekness, heavenliness, longing to be with Christ? If the sharp Frost of affliction hath brought on the Spring flowers of Grace, 
* Crescit de vulnere virtus—  which the Apostle calls, the peaceable fruits of righteousness, Heb. 12.11. than we are bettered by affliction. A fruitful heart is better than a full Crop.  
9 When we do really commiserate and put on bowels to such as are in a suffering condition.  — Haud ignara mali miseris succurrere disco— 
Jesus Christ having suffered is touched with our infirmity, Heb. 4.15. Having felt hunger and cold, he knows how to pity us. Before we have drunk of the bitter Cup, instead of pitying others in misery, we are ready to despise them. Psalm 123.4. Our soul is filled with the scorning of them which are at ease. But when we have been under the Harrow, and can sympathise with our suffering Brethren, and weep with them that weep; this is a sign we are bettered by the affliction. In Music, when one string is touched, all the rest sound: so our bowels sound as an harp, Isa. 16.11.  
10. When we have learned to bless God in affliction. Job. 1.21. The Lord hath taken away, blessed be the name of the Lord: Many can bless God, when he is giving; job blesseth him when he takes away. This is excellent, not only to praise God when we are upon the Mountain of Prosperity, but in the Valley of adversity, Deut. 8.10. When thou hast eaten and art full, than thou shalt bless the Lord. But it is a greater matter when we are empty and in want, then to bless him, 1 Thes. 5.18. In every thing give thanks. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in adversis aeque ac Prosperis; quia non minus amoris Sigil●um est inopia, quam copia. C. lap.— Hinc laudat Augustinus veterum sanctorum morem, qui saepe habebant in ore hoc verbum Deo gratias. Aug. in Psal. 132.   
But what should we bless God for in affliction? We are to bless God that it is no worse with us. He might have put more Gall in our Cup, Ezra 9.14. We are to bless God, that he will choose rather to correct us in the world, than to condemn us with the world, 1 Cor. 11.32. That he hath made affliction a means to prevent sin; that he proportions our strength to our trials; that he gives us any support in our trouble, Psalm 112.4. Though he doth not break our yoke, yet he lines our yoke with inward peace, and makes it soft and pleasant. We are to bless God that he deals with us as Children, setting his seal of affliction on us, and so marking us for his own; 
* Tertul.  We are to bless God, that Christ hath taken the sting out of the Cross; that there is an hope of better things laid up for us in Heaven, Col. 1.5. When we can upon these considerations break forth into an holy gratitude and triumph in affliction, this is to be bettered by affliction, and it shows a Spirit of God and glory rests upon us, 1 Pet. 4.14.  
To bless God in Heaven, when he is crowning us with glory, is no wonder; but to bless God when he is correcting us, to bless him in a Prison, to give thanks on a sickbed; not only to kiss the Rod, but to bless the hand that holds it; here is the Sun in the Zenith, this speaks an high degree of Grace, indeed, and doth very much adorn our sufferings.  
If we can find these sweet fruits of the Cross, we may assure ourselves the affliction is sanctified; 
* Venenum aliquando pro remedio fuit. Seneca.  and we may say as David, Psalm 119.71. It is good for me, that I was afflicted: and then, God will throw away the Rod, and make us glad after the days of our mourning▪ 
* Luctus in laetitiam vertetur, saccus in sericum, cineres in corollas.  Ezek. 16.42. So will I make my fury towards thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.  
3. If sin brings us low, let us labour to bring our sins low. 
3. Branch  Let all our spite be at sin; let us pursue it with an holy malice. Sin hath brought us even to the dust, and would bring us lower into the abyss of Hell, let us then shed the blood of sin, which would shed our blood, Col. 3.5. Mortify your members which are upon the earth, 
* Motus carnis indies repullulant adeoque non uno ictu sed sensim resecanda. Corn. lap.  fornication, uncleanness, etc. We are apt to plead for sin, Is it not a little one? Who would plead for him that seeks his life? We are ready to say to the Minister concerning sin, as David to Joab concerning Absalon, 2 Sam. 18.5. Deal gently with the young man. So, Sir, deal gently with my sins; Oh be not too sharp in your reproofs; Why? Doth not the traitor sin, seek to take away thy Crown of glory, as Absalon did his Father's Crown? Would it not bring thee low? If therefore thou art wise, spare it not. Do with thy sin, as Joab with Absalon; he took three darts in his hand, and thrust them through the heart of Absalon; 2 Sam. 18.14. So take these three darts, the Word of God, Prayer, Mortification, and strike through the heart of thy lusts that they die. As Samson dealt with the Philistines, they brought him low, they put out his eyes, and he never left till he was revenged on them, and brought them low, Judges 16.30. He bowed himself with all his might, and the house fell upon the Lords, etc. Samson died, we live by the death of our enemies. O that every day, some limb of the old man may drop off. 
* Hoc mihi satis est quotidie ex vitiis meis aliquid demere, & errores meos objurgare. Sen▪ de vit. beat. c. 17.  What is the end of all a Christians duties, praying and hearing, but to weaken and mortify lust? Why is this spiritual Physic taken, but to kill the child of sin he goes with? Sin will insinuate itself, and plead for a reprieve, but show it no mercy. Saul's sparing Agag, lost him the Kingdom, and your sparing sin, will lose you the Kingdom of Heaven.  

4. Branch  Lastly, Let this make us weary of living in the world, for while we live we sin, and sin brings us low. We eat the forbidden fruit, and then are sick after it. How should this make us long to have our pass to be gone, and cry, O that we had the wings of a Dove, to fly away, and be at rest. Then we shall shake off those Vipers which leapt upon us, 1 Cor. 3.22. Death is yours. At death we shall have an eternal jubilee, and be freed from all encumbrances.  
Sin shall be no more; Death smites a Believer, as the Angel smote Peter on his side, and made his Chains fall off, Acts 12.7. So death smites a Believer, and makes the Chains of his sins fall off.  
Trouble shall be no more; This lower Region is full of Storms. Troubles and vexations are some of the thorns with which the earth is cursed. But in the Grave, a Believer hath his quietus est; There the wicked cease from troubling, there the weary are at rest, Job 3.17. God will shortly wipe away all tears. Rev. 7.17. How should this make the Saints desire to be dissolved, Phil. 1.23. 
* Quisquis in Christum credit, ita debet esse animatus, ut ad nomen mortis caput attollat, laetus nuntio suae redemptionis. Calv.  Israel's being so oft stung with Serpents, made them weary of the Wilderness, and aspire after Canaan. The discourtesies a Prince meets with in a strange Land, makes him long to be in his own Country, when the Crown-royal shall be set upon his head. When we are with Christ, we shall be brought low no more. We shall never be fixed Stars, till we are in Heaven.  
O the felicity of glorified Saints; they have a full-eyed vision of God, and those refulgent beams of Glory are darted from his blessed face, as delight, yea, ravish their hearts with ineffable joy. 
* Status gloriae, prae aliis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foelicissimus, quando Deus humanos angelicosque Spiritus, in suo ipsius sinu complectitur, & creati Spiritus ab increato refocillantur.  The Birds of the fortunate Islands, are nourished with Perfumes; after death the Saints shall be for ever nourished with the Aromaticks and Perfumes of their Saviour's Love.  
FINIS.