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Ezekiel 24. v. 16. Son of man, behold, I take away the desire of thine eyes with a stroak.Ezekielem 24. v. 16. Son of man, behold, I take away the desire of thine eyes with a stroke.
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THis Sable Sceane bespeakes our sorrow and has drawn us hither, as you see, to tread the mournfull stage this day in a drooping stateliness,
THis Sable Scene bespeaks our sorrow and has drawn us hither, as you see, to tread the mournful stage this day in a drooping stateliness,
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whether we are come to pay the last kisses of an honourable farewell, in a tribute of tears, justly due to the Herse of the Lady ANN HARCOVRT.
whither we Are come to pay the last Kisses of an honourable farewell, in a tribute of tears, justly due to the Hearse of the Lady ANN HARCOVRT.
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For this end, I have chosen this apposite Text, which when I have repeated, I may close my book, sit down in sorrow,
For this end, I have chosen this apposite Text, which when I have repeated, I may close my book, fit down in sorrow,
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and in tears take up our Saviours words and say, this day is this Scripture fullfilled in your eies.
and in tears take up our Saviors words and say, this day is this Scripture Fulfilled in your eyes.
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It sounds like thunder in all our eares, and like a thunder bolt thrown from the hand of the Almighty, seemes to shiver that soul of her nearest relation, who erst while was giving it up to her, that She might live.
It sounds like thunder in all our ears, and like a thunder bolt thrown from the hand of the Almighty, seems to shiver that soul of her nearest Relation, who erst while was giving it up to her, that She might live.
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But that must not be, Heaven's decree must be as well obey'd as fear'd, which speaks this day,
But that must not be, Heaven's Decree must be as well obeyed as feared, which speaks this day,
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as it did to this holy man of God here in my text; Son of man behold I take away the desire of thine eyes with a stroak.
as it did to this holy man of God Here in my text; Son of man behold I take away the desire of thine eyes with a stroke.
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The Text is a sorrowfull and unexpected, but peremptory message from God to the Prophet.
The Text is a sorrowful and unexpected, but peremptory message from God to the Prophet.
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In it we may observe, the Agent, and the Patients. The Agent, God. The Patients are, 1 the Prophet the looser,
In it we may observe, the Agent, and the Patients. The Agent, God. The Patients Are, 1 the Prophet the looser,
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and the Person lost his Wife. But we shall take the words as they fall, wherein there are these Five things observable. 1. The Title given to the Prophet Son of man. 2. His duty injoyned him, imply'd in the word behold. 3. The Authour of this, l. 4. The sad message exprest take away the desire of thine eyes.
and the Person lost his Wife. But we shall take the words as they fallen, wherein there Are these Five things observable. 1. The Title given to the Prophet Son of man. 2. His duty enjoined him, implied in the word behold. 3. The Author of this, l. 4. The sad message expressed take away the desire of thine eyes.
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5. The manner how, with a stroak. Of these I shall breifly touch in their order.
5. The manner how, with a stroke. Of these I shall briefly touch in their order.
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1. Of the Title given to this eminent servant of God, Son of man, in the Hebrew tis ben Adam. Adam, was the name of the first man, the father of mankind,
1. Of the Title given to this eminent servant of God, Son of man, in the Hebrew this ben Adam. Adam, was the name of the First man, the father of mankind,
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and he had his name from red earth, out of which he was formed.
and he had his name from read earth, out of which he was formed.
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This Name, though it be common to his posterity, yet since the fall, the Scripture useth thereby to denote the weakness or the wickedness of man, as Iob 25.6. Bildad styles ben Adam, a worme, i. e.
This Name, though it be Common to his posterity, yet since the fallen, the Scripture uses thereby to denote the weakness or the wickedness of man, as Job 25.6. Bildad styles ben Adam, a worm, i. e.
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a weak inconsiderable creature, non solum quia sicut vermis ex corruptione nascitur; sed quia abibit tandem in vermes. Pineda ex Philip.
a weak inconsiderable creature, non solum quia sicut vermis ex corruption nascitur; sed quia abibit tandem in vermes. Pineda ex Philip.
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A creature of no continuance, or stability, wormes meate. In 1 Sam. 26.19. there, ben Adam, signifies a wicked man:
A creature of no Continuance, or stability, worms meat. In 1 Sam. 26.19. there, ben Adam, signifies a wicked man:
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If they be Children of men that have stir'd thee up against me, Cursed be they :If they be Children of men that have stirred thee up against me, Cursed be they:
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there bene Adam signifies wicked men, the incendiaries of a King against his loyal subjects are wicked men, and deserve to be accursed. Likewise in Ps. 57.4. my soul is amongst Lyons, even the sons of men, i. e. wicked men.
there bene Adam signifies wicked men, the incendiaries of a King against his loyal subject's Are wicked men, and deserve to be accursed. Likewise in Ps. 57.4. my soul is among Lyons, even the Sons of men, i. e. wicked men.
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The Hebrew language wants not words to set forth a man of worth; they style him ish, from esh, Fyre, importing Life, Spirit, and Vigor inhi Ps. 49.2. We find both here mean men, and men of worth set down under a various expression:
The Hebrew language Wants not words to Set forth a man of worth; they style him is, from esh, Fire, importing Life, Spirit, and Vigor inhi Ps. 49.2. We find both Here mean men, and men of worth Set down under a various expression:
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gam bene Adam gam bene ish ;gam bene Adam gam bene is;
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which our English for want of fit words have in our language rendred both high and low, but learned Tremelius more aptly in the Latine, tum nati plebeo homine, tum nati praestanti viro.
which our English for want of fit words have in our language rendered both high and low, but learned Tremelius more aptly in the Latin, tum Nati plebeo homine, tum Nati praestanti viro.
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After the same manner the Grecians distinguish of men; they call the vulgar men by the name NONLATINALPHABET which comes NONLATINALPHABET a suspiciendo sursum. i. e.
After the same manner the Greeks distinguish of men; they call the Vulgar men by the name which comes a suspiciendo Sursum. i. e.
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he looks upward for help, being helplesse in himself, but men of worth and quality, they called NONLATINALPHABET because NONLATINALPHABET vitruous.
he looks upward for help, being helpless in himself, but men of worth and quality, they called Because vitruous.
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We find both these in Herodotus speaking thus, NONLATINALPHABET.
We find both these in Herodotus speaking thus,.
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There are (saith he) many men, but few virtuous magnanimous men in the world.
There Are (Says he) many men, but few virtuous magnanimous men in the world.
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But can there no better title be found for Ezekiel, then ben Adam, which is a diminitive title at the best? His Name, Birth, worth,
But can there no better title be found for Ezekielem, then ben Adam, which is a diminutive title At the best? His Name, Birth, worth,
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and Parts be speak him great;
and Parts be speak him great;
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his Name, saies Origen and Hierom, signifies Dei imperium, seu fortitudinem Dei, and such as his name was, such was he, strengthned by God, and mighty with him;
his Name, Says Origen and Hieronymus, signifies Dei imperium, seu fortitudinem Dei, and such as his name was, such was he, strengthened by God, and mighty with him;
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his Birth was Honourable, and his Parts, and Piety answerable to his birth;
his Birth was Honourable, and his Parts, and Piety answerable to his birth;
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St. Hierom on Ezek. c. 47. calls him for his profound parts, Scripturarum Oceanum & mysteriorum Labyrinthum, & in another place, sui seculi portentum. Epiphanius and Adricomius say he was an eminent Martyr:
Saint Hieronymus on Ezekiel c. 47. calls him for his profound parts, Scripturarum Ocean & Mysteriorum Labyrinthum, & in Another place, sui Seculi portentum. Epiphanius and Adricomius say he was an eminent Martyr:
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Certainly with men, he was great;
Certainly with men, he was great;
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but now God comes to speak to him, he'l make him know that he is but ben Adam, a poor, weak, helpless, inconsiderable creature, full of sin, and imperfection.
but now God comes to speak to him, He'll make him know that he is but ben Adam, a poor, weak, helpless, inconsiderable creature, full of since, and imperfection.
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Obs. 1. When God comes to deal with men of high degree, and eminent parts, He'l make them know they are but low, worthless, meane and helpless creatures.Obs. 1. When God comes to deal with men of high degree, and eminent parts, He'll make them know they Are but low, worthless, mean and helpless creatures.
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Great men in Learning, are apt to idolize their guifts and indowments; they, for the most part, sit without the gunshot of controll;
Great men in Learning, Are apt to idolise their Gifts and endowments; they, for the most part, fit without the gunshot of control;
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few dare say to them, what dost thou? they have more flatterers then friends, who,
few Dare say to them, what dost thou? they have more Flatterers then Friends, who,
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as sutors for their favour, by their flattering applauses, stand like magnifying glasses before them, and make them seem bigger then they are.
as Suitors for their favour, by their flattering applauses, stand like magnifying glasses before them, and make them seem bigger then they Are.
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Thus Herods eloquence must be extold to the skies, and he deified.
Thus Herods eloquence must be extolled to the skies, and he deified.
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A Scholer that by his parts has got the popular applause, how strangely, oft times, may we observe him to be puffed up,
A Scholar that by his parts has god the popular applause, how strangely, oft times, may we observe him to be puffed up,
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how he states it, and struts it in his fancy, thinking the heads of his betters, scarce ground good enough for him to put the sole of his foot upon.
how he states it, and struts it in his fancy, thinking the Heads of his betters, scarce ground good enough for him to put the sole of his foot upon.
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Tis not only so, with men of great guifts, but graces also;
This not only so, with men of great Gifts, but graces also;
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which made our learned and religious Fox say, he got hurt by his graces, and good by his sins, His graces puffed him up.
which made our learned and religious Fox say, he god hurt by his graces, and good by his Sins, His graces puffed him up.
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Thus also tis with men of great Wealth, as Solomon observes, the rich mans wealth is his strong city, which he opposeth to any right or reason;
Thus also this with men of great Wealth, as Solomon observes, the rich men wealth is his strong City, which he Opposeth to any right or reason;
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it exalts them in their thoughts and words; might, and power, and honour, and majesty, is the common dialect they discourse in. Dan. 4.30.
it exalts them in their thoughts and words; might, and power, and honour, and majesty, is the Common dialect they discourse in. Dan. 4.30.
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Is not this great Babylon that I have built by the might of my power, and for the honour of my majesty. Is not this great Babylon that I have built by the might of my power, and for the honour of my majesty.
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Hence it comes to pass, that they quite forget themselves; and now God comes as their remembrancer.
Hence it comes to pass, that they quite forget themselves; and now God comes as their remembrancer.
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Iob was a man eminent in guifts and graces, and so highly confident he was of them, that in the end of his last defence Iob 31. he challengeth God to come forth against him:Job was a man eminent in Gifts and graces, and so highly confident he was of them, that in the end of his last defence Job 31. he Challengeth God to come forth against him:
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and in c. 38. God comes forth to coole the courage and pull down the confidence of Iob ;
and in c. 38. God comes forth to cool the courage and pull down the confidence of Job;
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now you find Iob chap. 24.6. alter'd of a sudden. He that shone in his integrity before, like the Sun;
now you find Job chap. 24.6. altered of a sudden. He that shone in his integrity before, like the Sun;
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when devine brightness appeares, now goes out, he shrivels himself now to nothing, and creeps into the dust again from whence he came.
when divine brightness appears, now Goes out, he shrivels himself now to nothing, and creeps into the dust again from whence he Come.
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I abhorr my self in dust and ashes. I abhor my self in dust and Ashes.
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Thus doth God, when he comes to deal with men of great power and wealth, he humbles them, he makes them know themselves.
Thus does God, when he comes to deal with men of great power and wealth, he humbles them, he makes them know themselves.
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So he dealt with that lofty King Nebuchadnezar, he made him know that all his honour and wealth and power, was not in his own keeping,
So he dealt with that lofty King Nebuchadnezzar, he made him know that all his honour and wealth and power, was not in his own keeping,
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and he makes him confess it. St Hierom observes in his Hebrew questions on 2 Chron. 24.17. that King Ioash being exalted to the Throne, became so proud, that he permitted himself to be worshiped as God.
and he makes him confess it. Saint Hieronymus observes in his Hebrew questions on 2 Chronicles 24.17. that King Joash being exalted to the Throne, became so proud, that he permitted himself to be worshipped as God.
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And Cassian observes, that God punish'd him with such loathsome diseases that all his freinds forsook him,
And Cassian observes, that God punished him with such loathsome diseases that all his Friends forsook him,
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and God did it, saith he, Instit. lib. 16. cap. 21. Ut carnis ignominiosa contagio patefaceret immunditiam cordis ejus occultam, quam superbiae mal• contraxerat, ac manifesta pollutione corporis probaretur impurus, qu• elatione spiritus factum se non sentiebat immundum ;
and God did it, Says he, Institutio lib. 16. cap. 21. Ut carnis ignominiosa contagio patefaceret immunditiam Cordis His occultam, quam superbiae mal• contraxerat, ac Manifesta pollution corporis probaretur impurus, qu• elatione spiritus factum se non sentiebat Immundum;
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that the ignominious contagion of his flesh, might open the secret uncleaness of his heart, which by the evil of pride he had gotten,
that the ignominious contagion of his Flesh, might open the secret uncleanness of his heart, which by the evil of pride he had got,
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and by the manifest polution of his body, he mihgt be prov'd impure, who by the pride of his heart did not perceive himself to be capable of polution.
and by the manifest pollution of his body, he mihgt be proved impure, who by the pride of his heart did not perceive himself to be capable of pollution.
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When great men wil make themselves Gods, God will make them know they are but a lye, they are bene Adam, gods of red earth,
When great men will make themselves God's, God will make them know they Are but a lie, they Are bene Adam, God's of read earth,
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and unto that their godships must return: And when God comes to sit amongst these gods, he'l make them know so much.
and unto that their godships must return: And when God comes to fit among these God's, He'll make them know so much.
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Psal. 82. I have said ye are Gods, but ye shall dye like men. Psalm 82. I have said you Are God's, but you shall die like men.
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This should teach men of great guifts and graces, and those of high place and eminency, to carry themselves humbly, remembring always that ther's one higher than They, that always eyes them.
This should teach men of great Gifts and graces, and those of high place and eminency, to carry themselves humbly, remembering always that ther's one higher than They, that always eyes them.
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He is no respector of persons, he hates pride in great men as much as in men of low degree,
He is no Respector of Persons, he hates pride in great men as much as in men of low degree,
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and when he comes to deale with the Mighty Monarches of the earth, he'l make them confess as Nebuchadnezar did, that those that walke proudly, he is able to debase them;
and when he comes to deal with the Mighty Monarchs of the earth, He'll make them confess as Nebuchadnezzar did, that those that walk proudly, he is able to debase them;
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He'l not spare any be they never so neare or deare to him.
He'll not spare any be they never so near or deer to him.
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The blessed Virgin herselfe the Mother of our Lord, if She meddle with things to high for her,
The blessed Virgae herself the Mother of our Lord, if She meddle with things to high for her,
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though Christ as man be her Obedient Son, yet as God he will sharply rebuke her, 2 Ioh. 4. Woman what have I to doe with thee? these words (what ever the Papists and some other say) are acknowledged by the Fathers to be a sharp rebuke.
though christ as man be her Obedient Son, yet as God he will sharply rebuke her, 2 John 4. Woman what have I to do with thee? these words (what ever the Papists and Some other say) Are acknowledged by the Father's to be a sharp rebuke.
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'Tis v•x indignationis says Athanasius and Chrysost. 'tis vox reprehensionis, says Augustine :
It's v•x indignationis Says Athanasius and Chrysostom it's vox reprehensionis, Says Augustine:
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'tis vox repulsae, says Irenaeus. I conclude this then with the words of the Psalmist, blessed is he that feareth always ;
it's vox repulsae, Says Irnaeus. I conclude this then with the words of the Psalmist, blessed is he that fears always;
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'Tis the safest way for great men in gifts and eminency to walk in a reverential feare,
It's the Safest Way for great men in Gifts and eminency to walk in a reverential Fear,
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and holy awe of him who is higher than they. I pass from the title given to the Prophet to the duty injoyned him.
and holy awe of him who is higher than they. I pass from the title given to the Prophet to the duty enjoined him.
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2. Behold, NONLATINALPHABET hinne God was now about to bring the dreadfullest National judgment that ever befell Judah.
2. Behold, hinne God was now about to bring the Dreadfullest National judgement that ever befell Judah.
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The Temple of Solomon, the Arke of the Covenant, together with the City and its glory, are now to be taken away from them, which was the delight of their eyes,
The Temple of Solomon, the Ark of the Covenant, together with the city and its glory, Are now to be taken away from them, which was the delight of their eyes,
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and the crown of their glory.
and the crown of their glory.
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And as a certain and infallible signe of this, God will by a sudden and heart cutting stroake upon the Prophets family make that the type of it;
And as a certain and infallible Signen of this, God will by a sudden and heart cutting stroke upon the prophets family make that the type of it;
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and therefore the Lord injoynes the Prophet here to behold it. Behold. It implyes attention joyned with trembling & wonder.
and Therefore the Lord enjoins the Prophet Here to behold it. Behold. It Implies attention joined with trembling & wonder.
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And then, behold, so as certainly to be assured of what I am about to doe:
And then, behold, so as Certainly to be assured of what I am about to do:
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so much the word in Scripture carryes in it.
so much the word in Scripture carries in it.
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2, Obs. God's severe judgments upon a family or nation call for our most serious attention.
2, Obs. God's severe Judgments upon a family or Nation call for our most serious attention.
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This is that God looks for from his people when he afflicts them, Isay. 22.12, 13: at such a time the Lord by his afflictions calls for weeping and mourning and guirding with sackcloath.
This is that God looks for from his people when he afflicts them, Saiah 22.12, 13: At such a time the Lord by his afflictions calls for weeping and mourning and girding with Sackcloth.
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This the Saints have practised, Ps. 119.120, my flesh trembleth for fear of thee, and I am afraid of thy judgments.
This the Saints have practised, Ps. 119.120, my Flesh Trembleth for Fear of thee, and I am afraid of thy Judgments.
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If the Lyon roare the beasts of the forrest tremble, and shall not the creature tremble when the Creator thunders out with his judgments upon them?
If the lion roar the beasts of the forest tremble, and shall not the creature tremble when the Creator Thunders out with his Judgments upon them?
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'Tis sensless stupidity, madness, and folly to be smitten by God in our Persons, relations, or families and not to feel it, not to grieve for it, nor bewaile it.
It's senseless stupidity, madness, and folly to be smitten by God in our Persons, relations, or families and not to feel it, not to grieve for it, nor bewail it.
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He that thinks to gain the name of valiant by a sturdy outfacing his greif under the afflicting hand of God, is quite mistaken,
He that thinks to gain the name of valiant by a sturdy outfacing his grief under the afflicting hand of God, is quite mistaken,
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for he shall but gain amongst the wise the name of frantick and fool hardy mad-man;
for he shall but gain among the wise the name of frantic and fool hardy madman;
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so says St. Augustine, Gloriatur de viribus propria voluntatis tanquam de stupore morbi, non de robore sanitatis, insania oft ista gloriatio, non est patientiae sed dementiae, August. de patient.
so Says Saint Augustine, Gloriatur de viribus propria voluntatis tanquam de stupore Morbi, non de robore sanitatis, insania oft ista gloriatio, non est patientiae sed dementiae, August. the patient.
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cap. 23. Hear how the Prophet Ieremiah complain• of such, cap. 5. vers. 3. Thou hast smitten them but they have not sorrowed, they have made their faces harder than a stone, there is no stone so hard but the hammer will break it,
cap. 23. Hear how the Prophet Jeremiah complain• of such, cap. 5. vers. 3. Thou hast smitten them but they have not sorrowed, they have made their faces harder than a stone, there is no stone so hard but the hammer will break it,
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but God's hammer of affliction did not break them ▪ Moses smote the rock and it gushed out water;
but God's hammer of affliction did not break them ▪ Moses smote the rock and it gushed out water;
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but God smits the hard harted sinners in their relations, estates, and no penitential waters flow from them;
but God smits the hard hearted Sinners in their relations, estates, and no penitential waters flow from them;
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these are such desperate sinners, that they seem to be past hope of recovery;
these Are such desperate Sinners, that they seem to be passed hope of recovery;
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there is as much hope of a clod of earth to be made rational as these to be reclaimed,
there is as much hope of a clod of earth to be made rational as these to be reclaimed,
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and the same Prophet insinuates as much, 22. Ier. 30: when he leves sensless sinners and cries out, o earth, earth, earth, hear the word of the Lord, whats the word? why write this man childless, a man that shall not prosper ;
and the same Prophet insinuates as much, 22. Jeremiah 30: when he leves senseless Sinners and cries out, oh earth, earth, earth, hear the word of the Lord, whats the word? why write this man childless, a man that shall not prosper;
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he is rather an inanimate clod, than a man hat takes not to heart such judgments;
he is rather an inanimate clod, than a man hat Takes not to heart such Judgments;
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yet such stocks there are that are twice dead, the•r consciences being feared with hot irons of hell;
yet such stocks there Are that Are twice dead, the•r Consciences being feared with hight irons of hell;
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mark the doome of such desperate contemners of God's judgments;
mark the doom of such desperate contemners of God's Judgments;
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since God intended them as instruments of their convertion, and they abuse them, 22 Isay 13; insteed of mourning and weeping there was joy and gladness, slaying of Oxen, and killing of sheep, eating flesh and drinking wine, let us eate and drink for to morrow wee shall dye.
since God intended them as Instruments of their Conversion, and they abuse them, 22 Saiah 13; instead of mourning and weeping there was joy and gladness, slaying of Oxen, and killing of sheep, eating Flesh and drinking wine, let us eat and drink for to morrow we shall die.
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Surely this iniquity shall not be purged from you till yee dye ; after contempt of God's judgments upon us comes death.Surely this iniquity shall not be purged from you till ye die; After contempt of God's Judgments upon us comes death.
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Oh beloved take heed how you carry your selves under the hand of God afflicting you.
O Beloved take heed how you carry your selves under the hand of God afflicting you.
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Behold it with such serious meditation of the goodness and severity of God, as that it may raise up sutable affections in you, Rom. 11.22. Eye his severity with submission, fear and trembling;
Behold it with such serious meditation of the Goodness and severity of God, as that it may raise up suitable affections in you, Rom. 11.22. Eye his severity with submission, Fear and trembling;
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eye his goodness with adoration and thankfulness. Behold them so as to bewaile them, chiefly the cause of them.
eye his Goodness with adoration and thankfulness. Behold them so as to bewail them, chiefly the cause of them.
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Though fooles may make light of such doleful dispensations, yet the prudent will lay them to heart, Amos 3.6.
Though Fools may make Light of such doleful dispensations, yet the prudent will lay them to heart, Amos 3.6.
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But what is it, the Prophet is injoyned to behold? This leads me to the Third thing observable in the Text;
But what is it, the Prophet is enjoined to behold? This leads me to the Third thing observable in the Text;
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which is the object matter of the injunction, which is: The Judgment exprest, with the Author and the Manner of it: we cannot seperate them.
which is the Object matter of the injunction, which is: The Judgement expressed, with the Author and the Manner of it: we cannot separate them.
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The Agent, is the Lord, I, the Soveraign of the vniverse: The Judgment express'd, is, take away the desire of thine eyes :
The Agent, is the Lord, I, the Sovereign of the universe: The Judgement expressed, is, take away the desire of thine eyes:
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The manner how, with a stroak. The desire of thine eyes.
The manner how, with a stroke. The desire of thine eyes.
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I'le omit the various readings of the phrase, since they all agree in the sense ▪ The desire of thine eyes, is thy Wife, a wife being to every virtuous man the delight of his eyes, the only amiable and delightfull object God in the world hath given him;
I'll omit the various readings of the phrase, since they all agree in the sense ▪ The desire of thine eyes, is thy Wife, a wife being to every virtuous man the delight of his eyes, the only amiable and delightful Object God in the world hath given him;
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nihil enim (saies Hierom on the place) vire, vxore bonâ amabilius, quae a Deo homini providetur. nihil enim (Says Hieronymus on the place) vire, vxore bonâ amabilius, Quae a God Homini providetur.
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She might be the desire of his eyes, as a beautiful person;
She might be the desire of his eyes, as a beautiful person;
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and without sinne, since by instinct of nature all men owe a kind of homage to it;
and without sin, since by instinct of nature all men owe a kind of homage to it;
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beauty being the guift of God, as heathens and Christians grant; hac tua sunt, domine, bona sunt, quia tu bonus ista creasti.
beauty being the gift of God, as Heathens and Christians grant; hac tua sunt, domine, Bona sunt, quia tu bonus ista creasti.
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'Tis the bountiful advantage of divine creation says Tertullian, and the comely ornament of the Soul;
It's the bountiful advantage of divine creation Says Tertullian, and the comely ornament of the Soul;
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'tis to the gracious Soul as a rich enamel to a choise jewel.
it's to the gracious Soul as a rich enamel to a choice jewel.
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As she was (which in charity we may judg, being a Prophets wife) a gracious Woman, she might be the desire of his eye, and joy of his heart.
As she was (which in charity we may judge, being a prophets wife) a gracious Woman, she might be the desire of his eye, and joy of his heart.
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Or merely as she was his Wife, she might justly be the desire of his eyes, 1 Cor. 11.7. St. Paul says, the Woman is the glory of the man.
Or merely as she was his Wife, she might justly be the desire of his eyes, 1 Cor. 11.7. Saint Paul Says, the Woman is the glory of the man.
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How his glory? That he should be the head of a creature equal to him, in understanding, will, liberty,
How his glory? That he should be the head of a creature equal to him, in understanding, will, liberty,
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and in all other divine privileges, as wisdome, grace and glory, of which she is capable.
and in all other divine privileges, as Wisdom, grace and glory, of which she is capable.
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To be the head of so excellent divine a creature, is the top of his glory.
To be the head of so excellent divine a creature, is the top of his glory.
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She is (says Salmeron) in••gne viri ornaementum. So that she might well be, as his Wife, the desire of his eyes.
She is (Says Salmeron) in••gne viri ornaementum. So that she might well be, as his Wife, the desire of his eyes.
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Well, be she so to him, however, God is now about to take her away,
Well, be she so to him, however, God is now about to take her away,
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but how? by a stroake, morte repentina, suddenly, some think by the plague, but thats uncertaine, the word being of general use for all the Plagues in Egypt.
but how? by a stroke, morte Repentina, suddenly, Some think by the plague, but thats uncertain, the word being of general use for all the Plagues in Egypt.
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However twas suddainly, for vers. 18; he preacht in the morning to the people, and she dyed in the afer-noone.
However it suddenly, for vers. 18; he preached in the morning to the people, and she died in the afer-noone.
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Now lay all this together, and what a sad face of sorrow will here appeare? That she who was his Wife,
Now lay all this together, and what a sad face of sorrow will Here appear? That she who was his Wife,
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and the bosome Friend, the Cabinet of his heart, where he safely layd up all his secrets, his Comforter in sorrow, his Physician in sickness, his loving and pleasant Friend in prosperity,
and the bosom Friend, the Cabinet of his heart, where he safely laid up all his secrets, his Comforter in sorrow, his physician in sickness, his loving and pleasant Friend in Prosperity,
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and his sure and trusty Friend in adversity: That she should suddenly, unexpectedly, be taken from him;
and his sure and trusty Friend in adversity: That she should suddenly, unexpectedly, be taken from him;
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That she who last night layd her lovely face in his bosome, and with her loving armes embraced him, should this night lay them in the grave;
That she who last night laid her lovely face in his bosom, and with her loving arms embraced him, should this night lay them in the grave;
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What can we gather hence? Will fruit be found upon such thorns as these? Yes, from these thorns we may gather these grapes.
What can we gather hence? Will fruit be found upon such thorns as these? Yes, from these thorns we may gather these grapes.
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3. Obs. That the choisest comforts and the dearest imployments of this life are uncertaine and mutable.
3. Obs. That the Choicest comforts and the dearest employments of this life Are uncertain and mutable.
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And then for the circumstantial aggravation of this affliction, 'tis on a sudden, and the Prophet is cal'd upon to attend.
And then for the circumstantial aggravation of this affliction, it's on a sudden, and the Prophet is called upon to attend.
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Who would not have gladly shut his eyes, and stopt his eares at this? but 'tis otherwise, the Prophet is call'd as 'twere to stand at the block while the fatal blow is struck, he must behold it;
Who would not have gladly shut his eyes, and stopped his ears At this? but it's otherwise, the Prophet is called as 'twere to stand At the block while the fatal blow is struck, he must behold it;
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the good man nearest concern'd, must be the chief spectator.
the good man nearest concerned, must be the chief spectator.
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4. Obs. That God oft times exerciseth his choise and eminent Servants with most sharp and sore temporal losses and afflictions.
4. Obs. That God oft times Exerciseth his choice and eminent Servants with most sharp and soar temporal losses and afflictions.
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Lastly, As this affliction was a type of future judgments to come upon the nation observe.
Lastly, As this affliction was a type of future Judgments to come upon the Nation observe.
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5. Obs. That many times sharp afflictions on the godly are certain presages of the wickeds judgment at hand.
5. Obs. That many times sharp afflictions on the godly Are certain presages of the wickeds judgement At hand.
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we return to the 3d Obs.
we return to the 3d Obs.
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3. Obs. That the choisest Saints of God can call none of these earthly enjoyments certain good things:
3. Obs. That the Choicest Saints of God can call none of these earthly enjoyments certain good things:
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God can take them away by a stroak, they are mutable.
God can take them away by a stroke, they Are mutable.
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Riches are God's blessings, but they make them selves wings and fly away as wel from Saints as Sinners,
Riches Are God's blessings, but they make them selves wings and fly away as well from Saints as Sinners,
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as well from Iob as Nebuchadnezar. He that to day had his table spread with dainties, that could wash his footsteps in butter, to morrow may have none to put in his belly.
as well from Job as Nebuchadnezzar. He that to day had his table spread with dainties, that could wash his footsteps in butter, to morrow may have none to put in his belly.
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This word, take away, spoiles all.
This word, take away, spoils all.
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If God the great houskeeper of the world say, take away, before we have halfe satisfied our selves, the full table is presently voided,
If God the great housekeeper of the world say, take away, before we have half satisfied our selves, the full table is presently voided,
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and then (as Hugo Victor, in Psal. 24.) dum gustu appetitum provocant, transitu desiderium fraudant.
and then (as Hugo Victor, in Psalm 24.) dum gustu appetitum provocant, transitu desiderium fraudant.
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Whiles they provoke the appetite to tast of them, they deceive the desire in their sudden departure.
While they provoke the appetite to taste of them, they deceive the desire in their sudden departure.
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A good wife is a great blessing and guift of God, but they we see are uncertain to.
A good wife is a great blessing and gift of God, but they we see Are uncertain to.
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Faithful Abraham's Sara the wife of his bosome dyes away from him.
Faithful Abraham's Sarah the wife of his bosom dies away from him.
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And holy Iacob's Rachel, beautiful, and best beloved Rachel, fruitful Rachel, this fruitful tree is cut down in the time of fruit bearing.
And holy Jacob's Rachel, beautiful, and best Beloved Rachel, fruitful Rachel, this fruitful tree is Cut down in the time of fruit bearing.
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A good name is the greatest of temporall blessings; Christ had it most deservingly, yet he could not keep it;
A good name is the greatest of temporal blessings; christ had it most deservingly, yet he could not keep it;
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they counted him a wine-bibber, a friend to Publicans and Sinners. They layd to his charge two of the higest crimes against first and second table; blasphemy, and usurpation.
they counted him a winebibber, a friend to Publicans and Sinners. They laid to his charge two of the higest crimes against First and second table; blasphemy, and usurpation.
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They accounted of him but as a Magician, on that wrought by the Divels help.
They accounted of him but as a Magician, on that wrought by the Devils help.
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Our time of living here, 'tis the choisest tallent that we have, upon it depends our eternal woe or welfare.
Our time of living Here, it's the Choicest talent that we have, upon it depends our Eternal woe or welfare.
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Life, it is that which gives the main injoyment to all the comforts we possess.
Life, it is that which gives the main enjoyment to all the comforts we possess.
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Who can define it? he best defin'd it that did not define it, that sayd, 'twas nescio quid, a certain sweet thing I know not what, 'tis beyond all paralel;
Who can define it? he best defined it that did not define it, that said, 'twas nescio quid, a certain sweet thing I know not what, it's beyond all parallel;
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yet see what the Scripture says of its uncertainty;
yet see what the Scripture Says of its uncertainty;
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'tis compared to grass, to the flower of the field, that is subject to be eaten up by Cattel,
it's compared to grass, to the flower of the field, that is Subject to be eaten up by Cattle,
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or trodden down, or gathered by the Passenger. If it outstand these, ere long it blossoms, withers, and dyes;
or trodden down, or gathered by the Passenger. If it outstand these, ere long it blossoms, withers, and dies;
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such is our life, in our best estate we are altogether vanity, because uncertain and mutable, Psal. 39.5: therefore Solomon in Prov. 31.8. calls the Sons of men, bene haloph children of chang.
such is our life, in our best estate we Are altogether vanity, Because uncertain and mutable, Psalm 39.5: Therefore Solomon in Curae 31.8. calls the Sons of men, bene haloph children of change.
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Iob compares our life to a Post, a Ship, and an Eagle hasting to her prey. Observe the climax:Job compares our life to a Post, a Ship, and an Eagl hasting to her prey. Observe the Climax:
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a Post makes hast, stays not, rides night and day; but he will at last tyre, and then he must ly down:
a Post makes haste, stays not, rides night and day; but he will At last tyre, and then he must lie down:
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therefore he takes up a stronger comparison, and compares our life to a Ship sayling, that tyres not:
Therefore he Takes up a Stronger comparison, and compares our life to a Ship sailing, that tires not:
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but wind and tyde may faile and then she stands still; therefore he compares our life to an Eagle, sharp set in pursuing her prey.
but wind and tIED may fail and then she Stands still; Therefore he compares our life to an Eagl, sharp Set in pursuing her prey.
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An Eagle is the swiftest and strongest of long wing'd Hawkes, what flyes stronger and swifter than she? Such is our time here, it flyes away upon a swift wing,
an Eagl is the swiftest and Strongest of long winged Hawks, what flies Stronger and swifter than she? Such is our time Here, it flies away upon a swift wing,
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and death when it makes a stoop at us maks no canceleire.
and death when it makes a stoop At us makes no canceleire.
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Well then, since all our earthly injoyments are of no certain continuance, lets learn hence these three lessons.
Well then, since all our earthly enjoyments Are of no certain Continuance, lets Learn hence these three Lessons.
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Be not vainly confident in the possessing of them;
Be not vainly confident in the possessing of them;
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'tis a vanity in a great Person to build strong presumptions upon worldly props that are tottering and weak;
it's a vanity in a great Person to built strong presumptions upon worldly props that Are tottering and weak;
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the Psalmist excellently turnes their hearts outward, Ps. 49.11 that the posterities to come may decline that vanity;
the Psalmist excellently turns their hearts outward, Ps. 49.11 that the Posterities to come may decline that vanity;
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he speaks of worldly rich men, and tels you their purposes, thoughts and designes; God has blest them with estates and prosperity;
he speaks of worldly rich men, and tells you their Purposes, thoughts and designs; God has blessed them with estates and Prosperity;
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and now their inward thought is that their houses shall continue for ever ;
and now their inward Thought is that their houses shall continue for ever;
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doe they think to live for ever? no, but they intend their posterity shall live for ever,
do they think to live for ever? no, but they intend their posterity shall live for ever,
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and keep up the state and grandure of the family, therefore they call their houses after their name, says he;
and keep up the state and Grandeur of the family, Therefore they call their houses After their name, Says he;
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they think, now God has blest them with a numerous off-spring, that nodosa quadam aeternitate, their name shall be kept up for ever:
they think, now God has blessed them with a numerous offspring, that Nodosa Quadam aeternitate, their name shall be kept up for ever:
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but what says the Psalmist, this their way i. e. their contrivance, is their folly, vers. 13: to build such high presumptions on such rotten props is their folly:
but what Says the Psalmist, this their Way i. e. their contrivance, is their folly, vers. 13: to built such high presumptions on such rotten props is their folly:
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and they find it so, for in the next words, says he, they goe down to hell like sheep, and death feeds on them :
and they find it so, for in the next words, Says he, they go down to hell like sheep, and death feeds on them:
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How like sheep? why, like as silly sheep in a fat pasture, feed and play,
How like sheep? why, like as silly sheep in a fat pasture, feed and play,
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and fear nothing, though the Butcher come and fetch away, now one, then an other;
and Fear nothing, though the Butcher come and fetch away, now one, then an other;
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which startles them for the present, but that being over, they fall to feed and play again,
which startles them for the present, but that being over, they fallen to feed and play again,
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until the Butcher by little and little fetch them all away at last.
until the Butcher by little and little fetch them all away At last.
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So doe these worldly Confident men, who are fed to the full, and have enough to keep up greatness to posterity, who securely, wantonly and haughtily, vant it in their thoughts that they shall continue for ever;
So do these worldly Confident men, who Are fed to the full, and have enough to keep up greatness to posterity, who securely, wantonly and haughtily, vant it in their thoughts that they shall continue for ever;
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find death like a Slaughterman ever and aanon come amongst them, now taking a daughter,
find death like a Slaughterman ever and aanon come among them, now taking a daughter,
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then a son, anon a wife, 'till at last all the props they trusted in be taken quite away.
then a son, anon a wife, till At last all the props they trusted in be taken quite away.
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How oft doe we see it come thus to pass, that many great families are quite taken away from their great estates (like sheep out of a fat pasture) and the estate passes into an other name and family.
How oft do we see it come thus to pass, that many great families Are quite taken away from their great estates (like sheep out of a fat pasture) and the estate passes into an other name and family.
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I will conclude this with that wise King's counsel, Pr. 27.1. Boast not thy selfe of to morrow, for thou knowest not what a day may bring forth.
I will conclude this with that wise King's counsel, Pr 27.1. Boast not thy self of to morrow, for thou Knowest not what a day may bring forth.
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The word halal signifying to boast, signifies also to be madd.
The word halal signifying to boast, signifies also to be mad.
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q. d. 'tis madness and folly in men of wealth and greatness, to think to build their nests among the Stars,q. worser. it's madness and folly in men of wealth and greatness, to think to built their nests among the Stars,
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when they are not sure of injoying any thing they have a whole day.
when they Are not sure of enjoying any thing they have a Whole day.
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The family of Eli, which was the greatest in Israel in the morning, its props were cut down ere night,
The family of Eli, which was the greatest in Israel in the morning, its props were Cut down ere night,
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and the rest destin'd to perpetual beggery;
and the rest destined to perpetual beggary;
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And Iob liv'd to see himselfe in one day stript of all that he could call good in this world.
And Job lived to see himself in one day stripped of all that he could call good in this world.
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The Chaldee therefore reads the text thus, for thou knowest not what this day may bring forth.
The Chaldee Therefore reads the text thus, for thou Knowest not what this day may bring forth.
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That day that Belshazar was priding himselfe in his greatness, he fell.
That day that Belshazzar was priding himself in his greatness, he fell.
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Let me speak then to you rich and great men in the Apostles word, Charge the rich in this world that they be not high minded ▪ nor trust in uncertain riches.
Let me speak then to you rich and great men in the Apostles word, Charge the rich in this world that they be not high minded ▪ nor trust in uncertain riches.
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The more confident you are, the less secure, especially if you belong to God, qualibet elatio tanto citius rumpitur, quanto amplius inflatur. Greg. Ep.
The more confident you Are, the less secure, especially if you belong to God, qualibet elatio tanto Quickly rumpitur, quanto Amplius inflatur. Greg. Epistle
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2. Moderate your affections to the world, and the things of the world. You are certain of nothing but this, that you have not long time in them.
2. Moderate your affections to the world, and the things of the world. You Are certain of nothing but this, that you have not long time in them.
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We are no free-holders here, at most but tenents at will. You that are great Lords of Lands you may set for three lives:
We Are no freeholders Here, At most but tenants At will. You that Are great lords of Lands you may Set for three lives:
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but you your selves have but one in your estates, and that a short uncertaine one.
but you your selves have but one in your estates, and that a short uncertain one.
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Observe the inference, Paul draws from this, the time is short, 1 Cor. 7.29. What then? not, Let us eate and drink, for to morrow we shall dye;
Observe the Inference, Paul draws from this, the time is short, 1 Cor. 7.29. What then? not, Let us eat and drink, for to morrow we shall die;
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but, Let them that have Wives be as if they had none, and they that weep,
but, Let them that have Wives be as if they had none, and they that weep,
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as if they wept not, and they that rejoyce, as if they rejoyced not, and they that buy,
as if they wept not, and they that rejoice, as if they rejoiced not, and they that buy,
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as if they possessed not, and they that use this world as not abusing it, for the fashion of this world passeth away.
as if they possessed not, and they that use this world as not abusing it, for the fashion of this world passes away.
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The time is short, for so much as remaines of it to be folded up; so learned Beza and Pareus read it, making no comma in the words, NONLATINALPHABET.
The time is short, for so much as remains of it to be folded up; so learned Beza and Pareus read it, making no comma in the words,.
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Beza so reads it from the authority of many ancient copies.Beza so reads it from the Authority of many ancient copies.
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Paraeus saith, the Apostle useth here a metaphor taken from sayles ( quae cum navis prope portam est, contrahi solent. Pareus Says, the Apostle uses Here a metaphor taken from sails (Quae cum navis Prope portam est, contrahi solent.
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When the Ship comes neare her port, the Saylors take in the main sayles, leave only one small one abroad then.) So that the meaning seems to be this, that time which hath for 5000 yeares been furling up, is now drawn into a narrow compass, the end is at hand, we are entring the haven of eternity:
When the Ship comes near her port, the Sailors take in the main sails, leave only one small one abroad then.) So that the meaning seems to be this, that time which hath for 5000 Years been furling up, is now drawn into a narrow compass, the end is At hand, we Are entering the Haven of eternity:
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if time be short, then all the things that depend upon it are short:
if time be short, then all the things that depend upon it Are short:
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if time it selfe shall be no more, after a few dayes, then all these things we injoy must be no more:
if time it self shall be no more, After a few days, then all these things we enjoy must be no more:
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Then 'tis high time to moderate your affections towards houses, lands, children, wives, and every thing you possess,
Then it's high time to moderate your affections towards houses, Lands, children, wives, and every thing you possess,
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for they are not to be yours after a few dayes;
for they Are not to be yours After a few days;
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use the world as a Pilgrim his Inn, saith Augustin tract. 40. In Iohan. Utere mundo quemadmodum viator in stabulo;
use the world as a Pilgrim his Inn, Says Augustin tract. 40. In John Utere mundo quemadmodum viator in stabulo;
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utitur mensa, calice, urceo dimissurus non permansurus : and the Argument in the close of the Apostles words is cogent;utitur mensa, calais, urceo dimissurus non permansurus: and the Argument in the close of the Apostles words is cogent;
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For the fashion of this world passeth away, NONLATINALPHABET ▪ the pageantry, the shew, the things of this world are but mere outside things;
For the fashion of this world passes away, ▪ the pageantry, the show, the things of this world Are but mere outside things;
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like a pageant, gold without and pastboard within; and then, they pass by as a shew that goes along the streets:
like a pageant, gold without and pasteboard within; and then, they pass by as a show that Goes along the streets:
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its soon gone ▪ The heathen could say of worldly things, hoc unum scio omnia mortalium opera mortalitate damnata: inter peritura, vivimus :
its soon gone ▪ The heathen could say of worldly things, hoc Unum scio omnia mortalium opera mortalitate damnata: inter peritura, vivimus:
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Sen. Ep. 91. Oh beloved, think oft with your selvs what it is you so dote on, you so love, so insatiably thirst after;
Sen. Epistle 91. O Beloved, think oft with your selves what it is you so dote on, you so love, so insatiably thirst After;
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why tis that that is vanity, & of no continuance.
why this that that is vanity, & of no Continuance.
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Who would venture his life, for the gathering a flower that he knowes will soon wither in his hand? Tertullian wonders at the Romans, that they should indure such hardship,
Who would venture his life, for the gathering a flower that he knows will soon wither in his hand? Tertullian wonders At the Roman, that they should endure such hardship,
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and run such hazards, to gain a Consulship, which was but for a year; 'twas but, saith he, unius anni volaticum gaudium ;
and run such hazards, to gain a Consulship, which was but for a year; 'twas but, Says he, unius anni Volaticum gaudium;
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may not we much more wonder at Christians, who spend all their time, wits, strength and spirits, to enjoy that which for ought they know, is but unius horae volaticum gaudium ;
may not we much more wonder At Christians, who spend all their time, wits, strength and spirits, to enjoy that which for ought they know, is but unius horae Volaticum gaudium;
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for ought they know, God may say, this night shall all be taken from thee. 2. Since the choisest of our earthly enjoyments are perishing, mutable and uncertain:
for ought they know, God may say, this night shall all be taken from thee. 2. Since the Choicest of our earthly enjoyments Are perishing, mutable and uncertain:
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Let this teach us to put a true estimate on those things that are eternal, that are perminent.
Let this teach us to put a true estimate on those things that Are Eternal, that Are permanent.
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Had the Young Man in the Gospel, but consider'd, what was promised him, if he would sell all, he would, no doubt have cheerfully performed what Christ required.
Had the Young Man in the Gospel, but considered, what was promised him, if he would fell all, he would, no doubt have cheerfully performed what christ required.
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Twas Treasure in Heaven was promised him. The least treasure of heaven is worth all the worlds possession, because eternall:
It Treasure in Heaven was promised him. The least treasure of heaven is worth all the world's possession, Because Eternal:
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had the young man put eternal into the Scale with his great possessions, they would have seemed no more great in his eye;
had the young man put Eternal into the Scale with his great possessions, they would have seemed no more great in his eye;
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But this curse of the young mans, is that which falls upon us; men are like bruit beasts, wholely taken up with sensuality, and devoted to temporall things;
But this curse of the young men, is that which falls upon us; men Are like bruit beasts, wholly taken up with sensuality, and devoted to temporal things;
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but the things which are not seen, which are eternall, are contemned and slighted and laught at;
but the things which Are not seen, which Are Eternal, Are contemned and slighted and laughed At;
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their carnall minds are enimies to such things, they are foolishness to them:
their carnal minds Are enemies to such things, they Are foolishness to them:
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the reason is, because they see no farther then what they sensually apprehend, they cannot see (as St. Peter says) a farre off;
the reason is, Because they see no farther then what they sensually apprehend, they cannot see (as Saint Peter Says) a Far off;
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and therefore men affect, what they sensually apprehend, which can goe no higher then sensuall things, things which are seen, which are temporall.
and Therefore men affect, what they sensually apprehend, which can go no higher then sensual things, things which Are seen, which Are temporal.
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Pray therefore, again and again, that God would inlighten your minds, by Faith, to see the excellency of things that are eternall;
Pray Therefore, again and again, that God would inlighten your minds, by Faith, to see the excellency of things that Are Eternal;
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nothing but this, will lessen the world to you;
nothing but this, will lessen the world to you;
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what are great possessions, honours, crowns, to eternity? to be made a King for a day, and ever after a begger;
what Are great possessions, honours, crowns, to eternity? to be made a King for a day, and ever After a beggar;
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what comfort can this be? but he that hath an interest in Christ, is made a King for ever;
what Comfort can this be? but he that hath an Interest in christ, is made a King for ever;
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what is it to have an hour, or two's pleasure, and ever after live in a dungeon? these profits, pleasures, honours, riches, are but for a moment,
what is it to have an hour, or two's pleasure, and ever After live in a dungeon? these profits, pleasures, honours, riches, Are but for a moment,
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and leave a sting behind them, but the pleasures, profits, honours, of heaven are eternall;
and leave a sting behind them, but the pleasures, profits, honours, of heaven Are Eternal;
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life eternall, Ioyes and pleasures at his righ hand for ever more, Crowns incorruptible, and many such Scripturall expressions.life Eternal, Joys and pleasures At his Right hand for ever more, Crowns incorruptible, and many such Scriptural expressions.
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This made Moses throw away his honours, titles, court favours. Heb. 11.24. Aegypts treasures:
This made Moses throw away his honours, titles, court favours. Hebrew 11.24. Egypt treasures:
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and what did he exchange these things for? he exchanged these things for suffering, v. 25. for reproaches,
and what did he exchange these things for? he exchanged these things for suffering, v. 25. for Reproaches,
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for the wrath of the King. Reason would think the man madd.
for the wrath of the King. Reason would think the man mad.
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Indeed had this been all he had exchanged for, he had been of all men most foolish and miserable;
Indeed had this been all he had exchanged for, he had been of all men most foolish and miserable;
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no, Moses could see that Aegypts greatness, power, dignity, was uncertain; had he been invested in it all, it could not long have continued:
no, Moses could see that Egypt greatness, power, dignity, was uncertain; had he been invested in it all, it could not long have continued:
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that would have gone from •im, or he from that.
that would have gone from •im, or he from that.
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But he, v. 27. saw him that is invisible, by faith he looked to an eternall reward, to the favour of an eternall King.
But he, v. 27. saw him that is invisible, by faith he looked to an Eternal reward, to the favour of an Eternal King.
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How little doe Wives, Houses, Honours, seem to that soul, that by faith, sees an eternall Bridgroom, a House eternall in the heavens,
How little do Wives, Houses, Honours, seem to that soul, that by faith, sees an Eternal Bridegroom, a House Eternal in the heavens,
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and an eternall Crown fitted for his head; they seem no more then Mole hills to mighty Mountaines.
and an Eternal Crown fitted for his head; they seem no more then Mole hills to mighty Mountains.
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From the circumstantial aggravations of the affliction to this holy Prophet, as the nearness, and dearness of the person taken from him, the suddenness of it, with a stroak, and the certainty of it, God himself saith it,
From the circumstantial aggravations of the affliction to this holy Prophet, as the nearness, and dearness of the person taken from him, the suddenness of it, with a stroke, and the certainty of it, God himself Says it,
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and who can reverse? and the Prophet that was nearest concern'd, must be the first informed of it,
and who can reverse? and the Prophet that was nearest concerned, must be the First informed of it,
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and the chief spectator of this dreadfull blow.
and the chief spectator of this dreadful blow.
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Obs. 4. That God oftimes exerciseth his choisest servants with sharpest afflictions, with heart cutting lashes of providence,Obs. 4. That God Oftimes Exerciseth his Choicest Servants with Sharpest afflictions, with heart cutting Lashes of providence,
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and that suddenly, unexpectedly,, and very heavily.
and that suddenly, unexpectedly,, and very heavily.
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In handling this (which I cheifly intended) Ile doe these Three things: 1. Shew that 'tis so, 2. Why 'tis so, 3. Apply it.
In handling this (which I chiefly intended) I'll do these Three things: 1. Show that it's so, 2. Why it's so, 3. Apply it.
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1. That it is so, Scripture examples prove it. Examples of this, are as old as the world.
1. That it is so, Scripture Examples prove it. Examples of this, Are as old as the world.
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So soon as God set up a School, a Church, in the world, we find a severe rod in it;
So soon as God Set up a School, a Church, in the world, we find a severe rod in it;
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'twas signed with the Crosse in its infancy.
'twas signed with the Cross in its infancy.
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We may begin with Adam and Eve (the true servants of God we beleive:) When God had blest them with an off-spring, the greatest of temporall blessings, therein sweetning their sorrows with the pleasure of society;
We may begin with Adam and Eve (the true Servants of God we believe:) When God had blessed them with an offspring, the greatest of temporal blessings, therein sweetening their sorrows with the pleasure of society;
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no sooner are the two Sons (the Crown of their Parents glory, and the ground of their future hope) grown to be usefull to their Parents,
no sooner Are the two Sons (the Crown of their Parents glory, and the ground of their future hope) grown to be useful to their Parents,
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but they are both in a moment taken from them; the one by murder, the other, by banishment:
but they Are both in a moment taken from them; the one by murder, the other, by banishment:
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Thus their Sun sets at noone: Abel the delight of their eyes, is become the mornfull object of their tears;
Thus their Sun sets At noon: Abel the delight of their eyes, is become the mornfull Object of their tears;
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probably this their dear son, was one of the first gastly sights of death that they had seen, which must needs be irksome:
probably this their dear son, was one of the First ghastly sights of death that they had seen, which must needs be irksome:
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the Son of their joy, is become the subject of their sorrow, their Cro•n of glory, is quickly turned into a Crown of thorns.
the Son of their joy, is become the Subject of their sorrow, their Cro•n of glory, is quickly turned into a Crown of thorns.
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Abraham a faithfull servant of God, a choice one, yet we find him loaded also with the Cross, has he rich kindred,Abraham a faithful servant of God, a choice one, yet we find him loaded also with the Cross, has he rich kindred,
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and great and fair possessions, richly seated? he must leave them all, and turn Pilgrim:
and great and fair possessions, richly seated? he must leave them all, and turn Pilgrim:
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has he a beautifull and beloved Sarah, the wife of his bosome, the desire of his eyes, the one half of himself? we find Gen. 12.1 to 10. his fear to be such (amongst Barbarians not groundless) that he sacrifices this half of himself to their lusts, to keep his other half secure:
has he a beautiful and Beloved Sarah, the wife of his bosom, the desire of his eyes, the one half of himself? we find Gen. 12.1 to 10. his Fear to be such (among Barbarians not groundless) that he Sacrifices this half of himself to their Lustiest, to keep his other half secure:
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this must need be a heart cutting act:
this must need be a heart cutting act:
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how hard was his condition that whiles, think you, that was inforced upon such inconveniencies to seek his bread.
how hard was his condition that while, think you, that was enforced upon such inconveniences to seek his bred.
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Trace him on in the passage of his life, and every step he treads, almost, is upon a thorne.
Trace him on in the passage of his life, and every step he treads, almost, is upon a thorn.
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Pregnant Hagar, from whom he hoped to have issue, must be turned out of doors; no fruitfull tree must stand in his Orchard long:
Pregnant Hagar, from whom he hoped to have issue, must be turned out of doors; no fruitful tree must stand in his Orchard long:
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Lot his kinsman and companion, growes to great to stay with him, they must part to prevent further mischeif.
Lot his kinsman and Companion, grows to great to stay with him, they must part to prevent further mischief's.
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Hagar 's receiv'd again, she brings forth an Ishmael, Abrahams joy;Hagar is received again, she brings forth an Ishmael, Abrahams joy;
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but of a sudden root and branch muh be pluckt up, and thown away, they must goe into perpetual banishment.
but of a sudden root and branch muh be plucked up, and thown away, they must go into perpetual banishment.
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But now the heart peircing affliction of all coms upon him;
But now the heart piercing affliction of all coms upon him;
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Isaac the son of the promise, the prop of his future hopes, the delight of Abraham ;Isaac the son of the promise, the prop of his future hope's, the delight of Abraham;
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and Sarah 's eye, the joy of their lives, and the very marrow of their souls, must now by the command of God be sacrificed,
and Sarah is eye, the joy of their lives, and the very marrow of their Souls, must now by the command of God be sacrificed,
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and who must cut his throat, but the Father that begat him.
and who must Cut his throat, but the Father that begat him.
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Iob the Servant of God, none like him for piety, nor any like him for sufferings.Job the Servant of God, none like him for piety, nor any like him for sufferings.
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He that was so rich in outward good things, was in a day bereftof all, and made poor even to a Proverb.
He that was so rich in outward good things, was in a day bereftof all, and made poor even to a Proverb.
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But the soul peircing affliction was, the taking away his seven Sons & three Daughters with a sudden stroak ;
But the soul piercing affliction was, the taking away his seven Sons & three Daughters with a sudden stroke;
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the staff and comfort of his old age was broken in a moment. Reflect a little, you that are Parents, upon this affliction.
the staff and Comfort of his old age was broken in a moment. Reflect a little, you that Are Parents, upon this affliction.
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Would it not be think you, a sad sight to see one of your godly neighbours following ten of his childrens herses to the grave at once? Iobs case is yet worse,
Would it not be think you, a sad sighed to see one of your godly neighbours following ten of his Children's herses to the grave At once? Jobs case is yet Worse,
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for he must first pull his childerns torn limbs out of the jawes of this cruell Lyon, he must repleive them out of deaths hold,
for he must First pull his childrens torn limbs out of the Jaws of this cruel lion, he must repleive them out of death's hold,
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before he could lay them in natures bed, the grave:
before he could lay them in nature's Bed, the grave:
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he must go forth now to stare on grisly death drest in its most gastly shapes:
he must go forth now to stare on grisly death dressed in its most ghastly shapes:
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Here he must pluck out one dear child in his gore blood, there another with his limbs broken and mangled, here a Daughter ded in her Brothers armes, there another,
Here he must pluck out one dear child in his gore blood, there Another with his limbs broken and mangled, Here a Daughter dead in her Brother's arms, there Another,
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but which he knows not, her wounds have so disfigur'd her;
but which he knows not, her wounds have so disfigured her;
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perhaps another, or two anon he finds gasping out their last, and then expiring for want of timely succour ▪ are not these things probable:
perhaps Another, or two anon he finds gasping out their last, and then expiring for want of timely succour ▪ Are not these things probable:
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but throw away these black surmises, and at the best, judge how sad would it be for a man to have Ten children all alive and lusty in thee morning,
but throw away these black surmises, and At the best, judge how sad would it be for a man to have Ten children all alive and lusty in thee morning,
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and all of these to be laid dead at his feet before night!
and all of these to be laid dead At his feet before night!
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this was holy Iobs case This to our purpose is observable as an aggravation of all his afflictions, they are brought in with a kind of behold, to the good man;
this was holy Jobs case This to our purpose is observable as an aggravation of all his afflictions, they Are brought in with a kind of behold, to the good man;
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one still is let escape, to bring the unwellcome news to him. read Iob 1. David a man after Gods own heart, design'd for greatnesse from his youth:
one still is let escape, to bring the unwelcome news to him. read Job 1. David a man After God's own heart, designed for greatness from his youth:
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he had as fair a stock to begin with, as ever man had, he was both honoured and beloved at once of all the people, the city and the country, the army and the court, all they cry up David for the only Worthy,
he had as fair a stock to begin with, as ever man had, he was both honoured and Beloved At once of all the people, the City and the country, the army and the court, all they cry up David for the only Worthy,
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and high deserving man, they all put the garland upon his victorious brow, the King gives him his Daughter to Wife.
and high deserving man, they all put the garland upon his victorious brow, the King gives him his Daughter to Wife.
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Who in his condition would have dreamed of crosses? But alas! his rise is intended for his ruine.
Who in his condition would have dreamed of Crosses? But alas! his rise is intended for his ruin.
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Saul intended to make a halter of his garland; the Court had like to have been Davids charnall house;Saul intended to make a halter of his garland; the Court had like to have been Davids charnall house;
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Davids fingers did not play there so quick upon his Harp-strings, as Sauls envy plaid upon Davids Heart-strings.Davids fingers did not play there so quick upon his Harpstrings, as Saul's envy played upon Davids Heartstrings.
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On a sudden the desire of his eyes, his new betrothed wife is taken from him, he banished the Court,
On a sudden the desire of his eyes, his new betrothed wife is taken from him, he banished the Court,
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and inforced to fly for his life; he that was yesterday the Kings son in law, is to day proclaimed Traytour.
and enforced to fly for his life; he that was yesterday the Kings son in law, is to day proclaimed Traitor.
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Thus tis evident, that God hath exercised his choisest servants, with sore and unexpected crosses and afflictions.
Thus this evident, that God hath exercised his Choicest Servants, with soar and unexpected Crosses and afflictions.
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Reas. The second thing to be inquired into, is, Why God thus exerciseth them?Reas. The second thing to be inquired into, is, Why God thus Exerciseth them?
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To give a reason of the various dispensations of his providences to men here below, is so grand a mystery that reason cannot find it out. This Iob excellently cleares.
To give a reason of the various dispensations of his providences to men Here below, is so grand a mystery that reason cannot find it out. This Job excellently clears.
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C. 28. v. 12. he propounds the question, and in the following verses answers it, that tis not by humane invention to be found out, the depth saith tis not in me, C. 28. v. 12. he propounds the question, and in the following Verses answers it, that this not by humane invention to be found out, the depth Says this not in me,
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and the sea saith tis not in me, neither can gold or precious stones purchase this knowledge.and the sea Says this not in me, neither can gold or precious stones purchase this knowledge.
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That it should goe well with the wicked, and ill with the Godly, hath not only stagger'd the Heathens,
That it should go well with the wicked, and ill with the Godly, hath not only staggered the heathens,
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but hath made sometimes the Saints in a pett to quarrell at it.
but hath made sometime the Saints in a pet to quarrel At it.
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Psal. 73. v. 2. to 13. it made David repiningly say, I have cleansed my heart in vain,Psalm 73. v. 2. to 13. it made David repiningly say, I have cleansed my heart in vain,
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for all the day long have I been plagued;
for all the day long have I been plagued;
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and when he seeks to know the reason of this, v. 16. he confesseth 'twas to hard for him.
and when he seeks to know the reason of this, v. 16. he Confesses 'twas to hard for him.
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What does he doe in this case? v. 17. he went into the sanctuary of God.
What does he do in this case? v. 17. he went into the sanctuary of God.
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So let us, to find a reason of these things, and there we shall find that the alwise and gracious Father, sees affliction necessary for his choisest servants, in order to their good.
So let us, to find a reason of these things, and there we shall find that the alwise and gracious Father, sees affliction necessary for his Choicest Servants, in order to their good.
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Nulla causa (saith August.) probabiliter occurrit, cur justi homines in hac vita laborant, nisi quia hoc iis expedit. Nulla causa (Says August.) probabiliter occurrit, cur Justi homines in hac vita laborant, nisi quia hoc iis expedit.
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Tis needfull for them to be afflicted. Ther's a twofold good, Privative, and Positive that God aimes at in afflicting his servants.
This needful for them to be afflicted. Ther's a twofold good, Privative, and Positive that God aims At in afflicting his Servants.
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1 In order to their privative good, a necessity of afflicting them ariseth from two evils that the best of Saints are infested with in this life: Sin within, and Temptations without. 1. Sin with in them:
1 In order to their privative good, a necessity of afflicting them arises from two evils that the best of Saints Are infested with in this life: since within, and Temptations without. 1. since with in them:
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Originall sin is still an inmate in the regenerate; though it be pardoned & mortified that it shall not reign in them.
Original since is still an inmate in the regenerate; though it be pardoned & mortified that it shall not Reign in them.
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They attain (saith Aug. ) to a ne regnet, yet they doe not (as he saith) attaine to a ne sit of s•n:
They attain (Says Aug.) to a ne Regnet, yet they do not (as he Says) attain to a ne fit of s•n:
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The reliques of the old man still remaine in us, it came with us from the womb,
The Relics of the old man still remain in us, it Come with us from the womb,
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and 'twill bear us company to the grave, till death part us. Though the tree be cut down, the root remains, and will without diligent watching sprout,
and it'll bear us company to the grave, till death part us. Though the tree be Cut down, the root remains, and will without diligent watching sprout,
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and bring forth bitter fruit to our sorrow: as it did in David and Pe•er, and other Saints.
and bring forth bitter fruit to our sorrow: as it did in David and Pe•er, and other Saints.
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God whose spirituall eye lookes through and through us, sees in the best of us many secret enormous lusts,
God whose spiritual eye looks through and through us, sees in the best of us many secret enormous Lustiest,
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as pride, covetousnesse, luxury, spirituall sloth, hypocricy, security and the like, which we in our prosperity discerne not;
as pride, covetousness, luxury, spiritual sloth, hypocrisy, security and the like, which we in our Prosperity discern not;
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that lye in our breasts secretly and hiddenly, like Toads and noisom vermin in dark sinks and sells, which we walk over unconcerned, because we see them not.
that lie in our breasts secretly and hiddenly, like Toads and noisome vermin in dark sinks and sells, which we walk over unconcerned, Because we see them not.
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Now God calls to Saints in their prosperity by his providences, (for they have a voice) and by the ministry, to clense these hearts and cast out these vermin, that are a provocation to the pure eyes of his holynesse.
Now God calls to Saints in their Prosperity by his providences, (for they have a voice) and by the Ministry, to cleanse these hearts and cast out these vermin, that Are a provocation to the pure eyes of his holiness.
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How oft has God by his word called to us, Love not the world, nor the things of the world;
How oft has God by his word called to us, Love not the world, nor the things of the world;
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Let no corrupt communication proceed out of your mouthes, No vnclean person shall enter into the kingdome of heaven, Remember thou & all thy family to keep holy the Sabbath, Pray more constantly, Be more fervent in prayer:
Let no corrupt communication proceed out of your mouths, No unclean person shall enter into the Kingdom of heaven, remember thou & all thy family to keep holy the Sabbath, Pray more constantly, Be more fervent in prayer:
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God calls but we turn the deaf ear, and slight these calls of God, and God observes it. Ier. 22.21. I spake to thee in thy prosperity, and thou saidest, I will not hear :
God calls but we turn the deaf ear, and slight these calls of God, and God observes it. Jeremiah 22.21. I spoke to thee in thy Prosperity, and thou Said, I will not hear:
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Now God in mercy for prevention is inforced to take his rod into his hand.
Now God in mercy for prevention is enforced to take his rod into his hand.
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2. God is necessitated to afflict his people for the prevention of evil that would arise from temptations without us;
2. God is necessitated to afflict his people for the prevention of evil that would arise from temptations without us;
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for Saints are not free from temptation neminem prorsus Dei gratia facit intentabilem, saith Gratian. There are two Tempters, the Divil and the World, without us.
for Saints Are not free from temptation neminem prorsus Dei Gratia facit intentabilem, Says Gratian. There Are two Tempters, the devil and the World, without us.
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1. The Devil, 1. Pet. 5.8.
1. The devil, 1. Pet. 5.8.
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He goes about like a roaring Lyon seeking whom he may devour, like a Lyon he's greedy, subtill, active,He Goes about like a roaring lion seeking whom he may devour, like a lion he's greedy, subtle, active,
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and powerfull, he lies alwaies at the catch for us; but because he has not immediate power over us, he useth, as his bait,
and powerful, he lies always At the catch for us; but Because he has not immediate power over us, he uses, as his bait,
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2. The World, the other temptation, which holds out, as a rich Marchant its guilded ware, the lust of the eye, the lust of the flesh, and the pride of life;
2. The World, the other temptation, which holds out, as a rich Merchant its Guilded ware, the lust of the eye, the lust of the Flesh, and the pride of life;
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this holds out the baite, that layes the snare: the Divel baites his hook with that he thinks our constitutions will soonest bite at, and so catches us:
this holds out the bait, that lays the snare: the devil baits his hook with that he thinks our constitutions will soonest bite At, and so Catches us:
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So he caught David with the lust of the eye, so he caught Solomon with the pride of life, and lust of the flesh.
So he caught David with the lust of the eye, so he caught Solomon with the pride of life, and lust of the Flesh.
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These pleasures, and profits, and honours of the world, are usually the Saints greatest tempters;
These pleasures, and profits, and honours of the world, Are usually the Saints greatest tempters;
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for the concomitants of ease and plenty, are luxury, carnall confidence, security, which draw off the heart from God, dull their appetite to spirituall things, take off their hunger after a Sacrament,
for the concomitants of ease and plenty, Are luxury, carnal confidence, security, which draw off the heart from God, dull their appetite to spiritual things, take off their hunger After a Sacrament,
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and make them neglect coming to it, coole their affections, and allay that ardency which should be in prayer.
and make them neglect coming to it, cool their affections, and allay that ardency which should be in prayer.
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As the best ground brings forth the rankest weeds in the heat of sommer, when the Plow is still & comes not over it;
As the best ground brings forth the rankest weeds in the heat of summer, when the Blow is still & comes not over it;
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so many times, doth the warmth of prosperity, cause many lusts to break forth in the lives of the Saints.
so many times, does the warmth of Prosperity, cause many Lustiest to break forth in the lives of the Saints.
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Raw fruit breeds worms in healthy persons: so doe worldly pleasures excite lusts in the best Saints many times, as loosnesse, wantonnesse, and pride;
Raw fruit breeds worms in healthy Persons: so do worldly pleasures excite Lustiest in the best Saints many times, as looseness, wantonness, and pride;
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let David have but a little ease, and his mole-hill presently growes, in his proud fancy, to be a mountaine.
let David have but a little ease, and his molehill presently grows, in his proud fancy, to be a mountain.
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I said in my prosperity I shall never be moved ;I said in my Prosperity I shall never be moved;
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what ranck blood, did a little prosperity breed in this holy man? his successe in warre,
what rank blood, did a little Prosperity breed in this holy man? his success in war,
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and strength of allyes raised in him presumption, that nourish'd lust, lust stole his ardency of affection from God, and that intercepted his confidence;
and strength of allies raised in him presumption, that nourished lust, lust stole his ardency of affection from God, and that intercepted his confidence;
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and now his mountaine has stole his heart from God, was it not time for God to set his mountaine on fire about his eares, in raising Absolom against him, that he might fly back to the rock of his salvation.
and now his mountain has stole his heart from God, was it not time for God to Set his mountain on fire about his ears, in raising Absalom against him, that he might fly back to the rock of his salvation.
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You see God is necessitated f•om the evils that are within the Saints, and from the tempters without them, to afflict them for their good privatively.
You see God is necessitated f•om the evils that Are within the Saints, and from the tempters without them, to afflict them for their good privatively.
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Now from Gods afflicting the Saints, there ariseth a threefold privative good.
Now from God's afflicting the Saints, there arises a threefold privative good.
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1. God by afflicting them, redresses sin in them, it makes them feel what an evil and a bitter thing it is to sin against the Lord, it makes the Saint to search his waies and turn unto the Lord;
1. God by afflicting them, Redresses sin in them, it makes them feel what an evil and a bitter thing it is to since against the Lord, it makes the Saint to search his ways and turn unto the Lord;
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so it wrought upon David, before I was afflicted I went a stray, but now I have learned thy word ;
so it wrought upon David, before I was afflicted I went a stray, but now I have learned thy word;
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afflictions like hard weather kill those sinnes, that the warmth of prosperity nourish'd.
afflictions like hard weather kill those Sins, that the warmth of Prosperity nourished.
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The Devill by pleasures and profits invites us, as Absolom did the Kings sonnes to his banquet, purposely to murder Ammon :
The devil by pleasures and profits invites us, as Absalom did the Kings Sons to his banquet, purposely to murder Ammon:
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So he invites us to our ruine in the gluttonns language, eat, drink, and be merry, thou hast enough, wealth enough, time enough, opportunity enough, rejoyce o young man and let thy heart cheare thee :
So he invites us to our ruin in the gluttonns language, eat, drink, and be merry, thou hast enough, wealth enough, time enough, opportunity enough, rejoice oh young man and let thy heart cheer thee:
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Now God in mercy to us, when he finds we are sate down to banquet, riot,
Now God in mercy to us, when he finds we Are sat down to banquet, riot,
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and frolick it in the world, he by a rousing affliction unexpectedly comes amongst us,
and frolic it in the world, he by a rousing affliction unexpectedly comes among us,
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as Absoloms murderers came in, when their hearts were merry, and made all the Kings sons fly to the King their Father to Jerusalem;
as Absoloms murderers Come in, when their hearts were merry, and made all the Kings Sons fly to the King their Father to Jerusalem;
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so God sends afflictions to drive us from our Lusts and deceitfull pleasures, unto him, oculos quos peccatum claudit, poena aperit,
so God sends afflictions to drive us from our Lustiest and deceitful pleasures, unto him, Eyes quos peccatum Claudit, poena Aperitif,
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2. Another privative good that comes by Gods afflicting of the Saints, is, hereby sin is prevented, he like a mercyfull Father and most wise Physitian knowes our tempers,
2. another privative good that comes by God's afflicting of the Saints, is, hereby since is prevented, he like a merciful Father and most wise physician knows our tempers,
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and what our spirituall diseases are, better then our selves, and therefore to prevent them he bloods them in the right vein;
and what our spiritual diseases Are, better then our selves, and Therefore to prevent them he bloods them in the right vein;
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when a Saint immoderately loves any earthly injoyment, so that God seeth it drawes his affections from heaven and glory;
when a Saint immoderately loves any earthly enjoyment, so that God sees it draws his affections from heaven and glory;
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and from himself (which he takes grievously) then God in wisdome and mercy takes away that earthly comfort that his affections may turn into the right channell again;
and from himself (which he Takes grievously) then God in Wisdom and mercy Takes away that earthly Comfort that his affections may turn into the right channel again;
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hereby God shewes us the mutability, inconstancy & vanity of these things, and that there is no safe footing for our affections upon them.
hereby God shows us the mutability, inconstancy & vanity of these things, and that there is no safe footing for our affections upon them.
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God many times dashes our designs all in peices, to prevent that security and carnall confidence, which he wisely foresees would follow, if they should take.
God many times Dashes our designs all in Pieces, to prevent that security and carnal confidence, which he wisely foresees would follow, if they should take.
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God in mercy provides a thorne for Paul to prick the tympany of Pride, if it should rise in him.
God in mercy provides a thorn for Paul to prick the tympany of Pride, if it should rise in him.
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'Twas an excellent pious speech of our King Henry the Sixth, I thank God, saith he, that hath given me a weake,
'Twas an excellent pious speech of our King Henry the Sixth, I thank God, Says he, that hath given me a weak,
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and infirme body, that it might not be a lustfull body. and infirm body, that it might not be a lustful body.
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A Saint has as much cause to blesse God for his afflictions, as for his ordinances, we shall never be able to understand the one half of our privative mercyes which afflictions have been the cause of, till we come to heaven to account them there, to the praise of his grace and wisdome that mercifully did inflict them:
A Saint has as much cause to bless God for his afflictions, as for his ordinances, we shall never be able to understand the one half of our privative Mercies which afflictions have been the cause of, till we come to heaven to account them there, to the praise of his grace and Wisdom that mercifully did inflict them:
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Lord whether would our lusts haue carried us, hadst not thou by thy corrections called us back.
Lord whither would our Lustiest have carried us, Hadst not thou by thy corrections called us back.
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3 By afflictions God prevents our damnation 1 Cor 11 32 We are chastned of the Lord, that we may not be condemned with the world:
3 By afflictions God prevents our damnation 1 Cor 11 32 We Are chastened of the Lord, that we may not be condemned with the world:
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God hates the men of the world, and therefore chastens them not here so often as his children;
God hates the men of the world, and Therefore chastens them not Here so often as his children;
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he throwes the reignes in their necks, and bids them fil up the measure of their iniquity:
he throws thee reigns in their necks, and bids them fill up the measure of their iniquity:
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which is the greatest curse that can befall them; in this sense that saying is true, tum Deus irascitur cum non irascitur.
which is the greatest curse that can befall them; in this sense that saying is true, tum Deus irascitur cum non irascitur.
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The Heathen could say, nothing is more unhappy to a man, then to be free from affliction, nihil mihi videtur infoelicius eo, cui nihil unquam evenit adversi, Senec. de Provid. Here it is true, there can no greater evill befall a man,
The Heathen could say, nothing is more unhappy to a man, then to be free from affliction, nihil mihi videtur infoelicius eo, cui nihil unquam evenit adversi, Seneca de Provide. Here it is true, there can no greater evil befall a man,
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then to have his heaven here.
then to have his heaven Here.
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Son remember that thou receivedst thy good things in this life (saith Abraham to Dives in hell) and Lazārus evill: now thou art tormented and he is comforted. Son Remember that thou Received thy good things in this life (Says Abraham to Dives in hell) and Lazārus evil: now thou art tormented and he is comforted.
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God gives his Saints their hell here, but their heaven hereafter;
God gives his Saints their hell Here, but their heaven hereafter;
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purposely casts them into the furnace of affliction here, that he may keep them out of the firy furnace of hell hereafter.
purposely Cast them into the furnace of affliction Here, that he may keep them out of the firy furnace of hell hereafter.
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A Saint may take this for his Motto, Periissem nisi Periissem, had I not been undone in this world, I had been undone to eternity:
A Saint may take this for his Motto, Periissem nisi Periissem, had I not been undone in this world, I had been undone to eternity:
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The Prodigals poverty brought him back to his Fathers family.
The Prodigals poverty brought him back to his Father's family.
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Thus you see a necessity for the best Saints afflictions in order to their good privatively.
Thus you see a necessity for the best Saints afflictions in order to their good privatively.
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2. God exerciseth his Saints with smart afflictions, in order to their Positive good, and that, these three waies.
2. God Exerciseth his Saints with smart afflictions, in order to their Positive good, and that, these three ways.
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1. As they are instrumentall to the turning them to God. 2. As they are exercises of their graces. 3. As they are the meanes of increasing grace.
1. As they Are instrumental to the turning them to God. 2. As they Are exercises of their graces. 3. As they Are the means of increasing grace.
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1. God useth them as a meanes to call home and convert the Elect to him.
1. God uses them as a means to call home and convert the Elect to him.
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I doe not say they Physically operate, for many men are the worse for affliction:
I do not say they Physically operate, for many men Are the Worse for affliction:
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but they by the gacious ordination of a divine hand, have a morrall influence upon men to their conversion.
but they by the gacious ordination of a divine hand, have a moral influence upon men to their conversion.
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Acts 16.26, 27, 30. by an earthquake on a sudden that shooke the foundations of the prison,Acts 16.26, 27, 30. by an earthquake on a sudden that shook the foundations of the prison,
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and threw open the prison doores, and knockt off all the prisoners fetters;
and threw open the prison doors, and knocked off all the Prisoners fetters;
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the keeper at first apprehension of this astonishing providence would have killed himself, his conscience was so overborn with fear,
the keeper At First apprehension of this astonishing providence would have killed himself, his conscience was so overborne with Fear,
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but when his Judgement had got the throne, he considers this could be no other but the mighty hand of God,
but when his Judgement had god the throne, he considers this could be no other but the mighty hand of God,
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and in the full conviction of this his will is resolved to fall down to the command of God,
and in the full conviction of this his will is resolved to fallen down to the command of God,
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& now with trembling he askes what he shall he doe to be saved.
& now with trembling he asks what he shall he do to be saved.
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Oh blessed earthquake, might the goaler say, that wrought such a heart-quake in him as to make him turn to God.
O blessed earthquake, might the Goalkeeper say, that wrought such a heartquake in him as to make him turn to God.
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Thus Saul Acts 9.3, 4. by a sudden stroak from heaven, which struck him to the ground, v. 6. and filled him full of trembling & astonishment, it was the instrument of his conviction:
Thus Saul Acts 9.3, 4. by a sudden stroke from heaven, which struck him to the ground, v. 6. and filled him full of trembling & astonishment, it was the Instrument of his conviction:
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hereby conscience being fill'd with fear, made the mind serious, and being under full conviction, it in an instant raised his will to a resolution,
hereby conscience being filled with Fear, made the mind serious, and being under full conviction, it in an instant raised his will to a resolution,
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and that resolved, now commands all the affections to attend its motion, & now he cryes Lord what wilt thou have me to doe ? Thus afflictions, they are like a gun discharged amongst wild fowles, it startles all but it makes some fall into the fowlers hands, into Christs, that by these afflictions brings them to his hand.
and that resolved, now commands all the affections to attend its motion, & now he cries Lord what wilt thou have me to do? Thus afflictions, they Are like a gun discharged among wild fowls, it startles all but it makes Some fallen into the fowlers hands, into Christ, that by these afflictions brings them to his hand.
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God by sudden and unexpected afflictions comes upon a soul, as Samuel came upon the Bethlehemites, 1 Sam. 16.4. he makes them tremble at his comming, but he makes a King in the family ere he depart.
God by sudden and unexpected afflictions comes upon a soul, as Samuel Come upon the Bethlehemites, 1 Sam. 16.4. he makes them tremble At his coming, but he makes a King in the family ere he depart.
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2. God hereby tryes and exercises his Saints graces.
2. God hereby tries and exercises his Saints graces.
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Although God doth never afflict any, but where sin is, yet he hath other ends besides afflicting them for sin; therefore Gen. 22.1. God tempted or tryed Abraham, tis not said he corrected Abraham, when he said offer up thy Son Isaac.
Although God does never afflict any, but where since is, yet he hath other ends beside afflicting them for since; Therefore Gen. 22.1. God tempted or tried Abraham, this not said he corrected Abraham, when he said offer up thy Son Isaac.
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So God permitted all those afflictions to come upon Iob, for the tryall of his graces and the exercise of them:
So God permitted all those afflictions to come upon Job, for the trial of his graces and the exercise of them:
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you have heard of the patience of Iob, saith the Apostle, had not God exercised him with such great afflictions, we had never heard of such an eminent Saint, he would have stole to his grave without being taken notice of.
you have herd of the patience of Job, Says the Apostle, had not God exercised him with such great afflictions, we had never herd of such an eminent Saint, he would have stole to his grave without being taken notice of.
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Therefore Peter saith (1 Ep. c. 1.7.) to the afflicted Saints, ye are now in heaviness for a time throw manyfold temptations, for what purpose? that the tryall of your faith might be found to praise, and honour, and glory ;
Therefore Peter Says (1 Epistle c. 1.7.) to the afflicted Saints, you Are now in heaviness for a time throw manifold temptations, for what purpose? that the trial of your faith might be found to praise, and honour, and glory;
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the Saints that shall hear and see your heavenly, meek, self-denying frame of heart under all your afflictions shall praise you,
the Saints that shall hear and see your heavenly, meek, self-denying frame of heart under all your afflictions shall praise you,
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& praise God for you, you shall honour the gospell, the cause you suffer for, and God shall be glorified by you, and in you.
& praise God for you, you shall honour the gospel, the cause you suffer for, and God shall be glorified by you, and in you.
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As Mutius Scaevola got more renown & glory to the Romans by his Sufferings then by his Actions.
As Mutius Scaevola god more renown & glory to the Roman by his Sufferings then by his Actions.
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So doth a Saint to the cause of the gospell.
So does a Saint to the cause of the gospel.
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A Saint by sufferings seemes to say to all the world, as he, tam vile est corpus gloriam spectantibus.
A Saint by sufferings seems to say to all the world, as he, tam vile est corpus gloriam spectantibus.
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So contemptible are all those terrene things to us, who seek after eternal glory.
So contemptible Are all those terrene things to us, who seek After Eternal glory.
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If God should not thus try a Christians graces, we should never come to know half their worth, nor they their own.
If God should not thus try a Christians graces, we should never come to know half their worth, nor they their own.
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Senecae counts him an unhappy man that never was in affliction; because neither he nor any other could know his worth.Seneca counts him an unhappy man that never was in affliction; Because neither he nor any other could know his worth.
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Miserum te judico quod nunquā fuisti miser, transiisti sine adversario vitam; nemo scit quid potueris, ne tu quidem ipse. Miserum te Judico quod nunquā fuisti miser, transiisti sine adversario vitam; nemo scit quid potueris, ne tu quidem ipse.
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As sharp incounters prove who are valiant, who cowards;
As sharp encounters prove who Are valiant, who cowards;
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so do afflictions, who are sound, who rotten, who are built upon the sands, who on the rock.
so do afflictions, who Are found, who rotten, who Are built upon the sands, who on the rock.
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A Saint has cause, as to praise God for bestowing grace, so for sending him afflictions to try the truth of his grace,
A Saint has cause, as to praise God for bestowing grace, so for sending him afflictions to try the truth of his grace,
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for this brings him in unspeakable comfort that he is sincere.
for this brings him in unspeakable Comfort that he is sincere.
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If the heathen could say, egi gratias fortunae quod experiri voluisset quanti aestimarem fidem, I thank fortune that she would try me, how much I esteemed honesty;
If the heathen could say, egi gratias Fortunae quod experiri voluisset quanti aestimarem fidem, I thank fortune that she would try me, how much I esteemed honesty;
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this I ought (saith Seneca ) to prize at a high rate, non debet mihi parvo res tanta constare ;
this I ought (Says Senecca) to prize At a high rate, non debet mihi parvo Rest tanta constare;
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if he a heathen could say thus, how much more ought we to praise God, that hath been pleased by his tryals of us to manifest to our own consciences and the world, that our faith and patience and selfe denyal is sincere;
if he a heathen could say thus, how much more ought we to praise God, that hath been pleased by his trials of us to manifest to our own Consciences and the world, that our faith and patience and self denial is sincere;
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a tryed Christian is a happy Christian, and God by afflictions tryes them. 3. God exerciseth his choice Servants with great afflictions for the increase of their graces.
a tried Christian is a happy Christian, and God by afflictions tries them. 3. God Exerciseth his choice Servants with great afflictions for the increase of their graces.
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As strong and great winds and stormes make trees fruitfull, so doe sharp afflictions make Christians.
As strong and great winds and storms make trees fruitful, so do sharp afflictions make Christians.
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Every branch in Christ must bring forth fruit, and God by afflictions will prune them that they may bring forth more fruit.
Every branch in christ must bring forth fruit, and God by afflictions will prune them that they may bring forth more fruit.
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Christians that have grace in the habit, St. Bazil compares to the earth, which though in its nature it be fruitful,
Christians that have grace in the habit, Saint Bazil compares to the earth, which though in its nature it be fruitful,
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yet unlesse the Plow and harrow break and teare it, it will not only not be fruitful,
yet unless the Blow and harrow break and tear it, it will not only not be fruitful,
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but it will bring forth bryers and thorns: so will Christians, unlesse God exercise them with afflictions grow secure, lazie and sensual.
but it will bring forth briers and thorns: so will Christians, unless God exercise them with afflictions grow secure, lazy and sensual.
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This made Chrysostome say, that affliction is the mother of Christian virtues, because it exerts the habit into act.
This made Chrysostom say, that affliction is the mother of Christian Virtues, Because it exerts the habit into act.
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Christians that have grace in the habit, are like an Organ that is well in tune;
Christians that have grace in the habit, Are like an Organ that is well in tune;
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but for want of bellows to blow, and an hand to play, they make no musick.
but for want of bellows to blow, and an hand to play, they make no music.
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Therefore God raiseth his east wind of affliction to blow, and layes his hand upon them, and then they are melodious.
Therefore God Raiseth his east wind of affliction to blow, and lays his hand upon them, and then they Are melodious.
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As Birds sing sweetest in wet weather, so doe the Saints sing most melodiously amidst the storms and showres of afflictions.
As Birds sing Sweetest in wet weather, so do the Saints sing most melodiously amid the storms and showers of afflictions.
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Sharp sauces doe best quicken the appetite, Heb. 12.11: noe chastisements seem for the present to be joyous, but grievous, nevertheless afterwards it yeildeth the peaceable fruits of righteousnesse unto them that are exercised therewith;
Sharp sauces do best quicken the appetite, Hebrew 12.11: no chastisements seem for the present to be joyous, but grievous, nevertheless afterwards it yieldeth the peaceable fruits of righteousness unto them that Are exercised therewith;
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like soile thats unpleasant in the carrying forth, yet returnes a fruitful crop.
like soil thats unpleasant in the carrying forth, yet returns a fruitful crop.
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By affliction a Saint gets this farther advantage of increase, that not only the habit of grace is excited into act;
By affliction a Saint gets this farther advantage of increase, that not only the habit of grace is excited into act;
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but by those frequent acts the habit also is inlarged.
but by those frequent acts the habit also is enlarged.
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What St. Hierom sayes of the Cedar (may be said of the Saint) that for every branch it sutes out above, it sends forth a root beneath,
What Saint Hieronymus Says of the Cedar (may be said of the Saint) that for every branch it suits out above, it sends forth a root beneath,
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and this advantage it hath from the strong winds which by shaking the body, loosens the earth and makes way for the root to spread.
and this advantage it hath from the strong winds which by shaking the body, loosens the earth and makes Way for the root to spread.
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So that by one storme it gathers strength to stand against the next.
So that by one storm it gathers strength to stand against the next.
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Thus tis with the Saint in the valley of Bacor, he grows from strength to strength;
Thus this with the Saint in the valley of Bacor, he grows from strength to strength;
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afflictions make him increase both in the habit and acts of grace;
afflictions make him increase both in the habit and acts of grace;
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he grows downward in the habit as well as upward in the acts of grace by affliction.
he grows downward in the habit as well as upward in the acts of grace by affliction.
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Thus God sees afflictions good for his Saints both privatively and possitively; give me leave briefly to add this one more.
Thus God sees afflictions good for his Saints both privatively and positively; give me leave briefly to add this one more.
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3. God sees afflictions necessary for his Saints in order to their eternal good, and that upon a twofold account.
3. God sees afflictions necessary for his Saints in order to their Eternal good, and that upon a twofold account.
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1. By afflictions he fits and prepares them for glory, and that by drawing up their hearts and affections where their treasure is;
1. By afflictions he fits and prepares them for glory, and that by drawing up their hearts and affections where their treasure is;
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should not God imbitter Egypt to us by heavy burdens, we should never long for,
should not God embitter Egypt to us by heavy burdens, we should never long for,
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nor prepare to goe into the promis'd land, God makes our good things here mutable and fading, that we may set our affections on things above, which are permanent and unchangable.
nor prepare to go into the promised land, God makes our good things Here mutable and fading, that we may Set our affections on things above, which Are permanent and unchangeable.
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2. Afflictions sweeten and the more indear glory to come: the sharper our sorrows here, the sweeter our glory hereafter, 2 Cor. 4.17. Our light afflictions work for us a farr more exceeding and eternal weight of glory.
2. Afflictions sweeten and the more endear glory to come: the sharper our sorrows Here, the Sweeten our glory hereafter, 2 Cor. 4.17. Our Light afflictions work for us a Far more exceeding and Eternal weight of glory.
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Since we find this doctrine to be an evident truth, and this vast congregation are sealing it with their teares;
Since we find this Doctrine to be an evident truth, and this vast congregation Are sealing it with their tears;
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God hath taken away an eminent Servant of his by a stroak, a stroak to the rich,
God hath taken away an eminent Servant of his by a stroke, a stroke to the rich,
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and a stroak to the poore, a stroak and a heavy one to Stanton Harcourt ;
and a stroke to the poor, a stroke and a heavy one to Stanton Harcourt;
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but especially to the family of the Harcourts, what should this teach us? let not me,
but especially to the family of the Harcourts, what should this teach us? let not me,
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but the Apostles exhort you, Heb. 12.5; My Son despise not thou the chastning of the Lord, nor faint when thou art rebuked of him.
but the Apostles exhort you, Hebrew 12.5; My Son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.
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This exhortation branche it selfe into two heads. 1: despise not, 2: faint not: the first you may think needlesse, and at this time I may think so to;
This exhortation branch it self into two Heads. 1: despise not, 2: faint not: the First you may think needless, and At this time I may think so to;
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but such is the deceitfulnesse of our hearts, and the hardnesse of them, that though they now drop tears like rocks in a sudden storm,
but such is the deceitfulness of our hearts, and the hardness of them, that though they now drop tears like Rocks in a sudden storm,
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yet when the storm is over, they are soon dry again, and as hard as ever;
yet when the storm is over, they Are soon dry again, and as hard as ever;
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therefore the first branch is not unseasonable:
Therefore the First branch is not unseasonable:
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despise not, NONLATINALPHABET, ne parvi facito. NONLATINALPHABET, is as if you should say, NONLATINALPHABET, parvam curam habere, to slight and never mind a thing, to make light of it,
despise not,, ne parvi facito., is as if you should say,, parvam curam habere, to slight and never mind a thing, to make Light of it,
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as Servants doe of their Masters chiding: they stand demurely and look sadly for the present;
as Servants do of their Masters chiding: they stand demurely and look sadly for the present;
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but when the Masters back is turn'd, they laugh and make light of it. Of all things beware of this;
but when the Masters back is turned, they laugh and make Light of it. Of all things beware of this;
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God hath a farther end in such dreadful stroakes as these, than to make us hang down our heads for a week or two, and then forget all;
God hath a farther end in such dreadful Strokes as these, than to make us hang down our Heads for a Week or two, and then forget all;
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this is indeed to make light of God's correcting hand upon us.
this is indeed to make Light of God's correcting hand upon us.
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There are a sort of Epicureans in this age, that professedly against all sense and reason, indeavour to deface what of man they have in them, natural affection;
There Are a sort of Epicureans in this age, that professedly against all sense and reason, endeavour to deface what of man they have in them, natural affection;
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like the brutish Stoick that made no more of the death of his Son, than of the breaking of a Jugg;
like the brutish Stoic that made no more of the death of his Son, than of the breaking of a Jug;
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heri vidi fragilem frangi, hodie vidi mortalem mori ;Heri Vidi fragilem frangi, hodie Vidi mortalem Mori;
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they contemne God and his providence, they say all things come alike to all, and sooner or later we must all dye,
they contemn God and his providence, they say all things come alike to all, and sooner or later we must all die,
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and what should we sorrow for that we cannot remedy.
and what should we sorrow for that we cannot remedy.
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Upon such mens foreheads you may write fool (if the rule hold true) without injuring them;
Upon such men's foreheads you may write fool (if the Rule hold true) without injuring them;
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for consideration, and fooles are alwaies contraries.
for consideration, and Fools Are always contraries.
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Well let us in the fear of God learne this wisdome, not to despise or disregard God's judgements and chastisements upon us.
Well let us in the Fear of God Learn this Wisdom, not to despise or disregard God's Judgments and chastisements upon us.
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Then a Christian may be said not to despise God's Corrections, when he learnes those lessons God points him to by the chastisement; as 1: seriously to search after the cause why God afflicts us, 3 Lam. 39.40: this the Holy Ghost points us to, why doth living man complain, i. e.
Then a Christian may be said not to despise God's Corrections, when he learns those Lessons God points him to by the chastisement; as 1: seriously to search After the cause why God afflicts us, 3 Lam. 39.40: this the Holy Ghost points us to, why does living man complain, i. e.
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repiningly, man for the punishment of his sinne? while 'tis for his sinne that he is punish'd;
repiningly, man for the punishment of his sin? while it's for his sin that he is punished;
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'tis but just that he should be punished: lets therefore search our ways and turne unto the Lord our God;
it's but just that he should be punished: lets Therefore search our ways and turn unto the Lord our God;
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thats the lesson punishment should teach us:
thats the Lesson punishment should teach us:
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so in the 7th Iosh. 6. Up says God to Ioshua, search for the sinne that hath caused me to smite you;
so in the 7th Joshua 6. Up Says God to Ioshua, search for the sin that hath caused me to smite you;
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thus a Christian should search when God's hand is on him;
thus a Christian should search when God's hand is on him;
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what personal sins, what relation, what family sins, as a husband, master or father he is guilty of,
what personal Sins, what Relation, what family Sins, as a husband, master or father he is guilty of,
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and stone those Achans, that so God may graciously return in his favours again to us.
and stone those Achans, that so God may graciously return in his favours again to us.
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2. In a humble submission to vindicate God's justice in all that befals us, and with the Church to say, thou hast smitten us lesse than our deservings,
2. In a humble submission to vindicate God's Justice in all that befalls us, and with the Church to say, thou hast smitten us less than our deservings,
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and o Lord thou art righteous in all that is come upon us, Isay 9.13. 3. Patiently to submit to the hand of God upon us.
and oh Lord thou art righteous in all that is come upon us, Saiah 9.13. 3. Patiently to submit to the hand of God upon us.
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I was dumbe (says David ) and opened not my mouth, because it was thy doing, 10 Levit. 3. When God took away two of Aron's near relations, his Sons, with a dreadful stroak the text saith, Aron held his peace ;
I was dumb (Says David) and opened not my Mouth, Because it was thy doing, 10 Levit. 3. When God took away two of Aron's near relations, his Sons, with a dreadful stroke the text Says, Aron held his peace;
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proprobably Aron was faulty in not restraining his Sons presumption, and therefore think it but meet & just, that he that had been sinfully silent under Gods dishonour, should now be submissively silent under his displeasure.
proprobably Aron was faulty in not restraining his Sons presumption, and Therefore think it but meet & just, that he that had been sinfully silent under God's dishonour, should now be submissively silent under his displeasure.
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4. To buckle on our Armour, and to stand always prepared to incounter afflictions;
4. To buckle on our Armour, and to stand always prepared to encounter afflictions;
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Through many tribulations we must enter into the Kingdome of Heaven, not through two or three but many, God knows what our next tryal will be;Through many tribulations we must enter into the Kingdom of Heaven, not through two or three but many, God knows what our next trial will be;
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lets therefore by this affliction, be so Armed with faith and love, and patience, and selfe-denyal, that we may be able with more facility to stand against the next:
lets Therefore by this affliction, be so Armed with faith and love, and patience, and self-denial, that we may be able with more facility to stand against the next:
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Iob now finding the world to ring none but changes, and sad ones too, in his eares, hath learned to wait all the days of his appointed time, ' til his chang come.Job now finding the world to ring none but changes, and sad ones too, in his ears, hath learned to wait all the days of his appointed time, ' till his change come.
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5. Often and seriously to reflect upon our soules, what privative or positive good they have got by afflictions;
5. Often and seriously to reflect upon our Souls, what privative or positive good they have god by afflictions;
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for they make us better, or leave us worse. These are some of the lessons God sets us to learne by our afflictions;
for they make us better, or leave us Worse. These Are Some of the Lessons God sets us to Learn by our afflictions;
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which who so learns may truly be said, not to despise the chastisements of God.
which who so learns may truly be said, not to despise the chastisements of God.
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2. The last clause of the exhortation speaketh to us thus [ nor faint when thou art corrected of him ] this is the other extreame we must avoid.
2. The last clause of the exhortation speaks to us thus [ nor faint when thou art corrected of him ] this is the other extreme we must avoid.
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Extreams are dangerous, fly not one so as to fall into the other, this nature condemns as folly, Stulti dum vitant vitia in contraria currunt, saith Horace. Aristotle defines virtue to be NONLATINALPHABET, the middle of two evils;
Extremes Are dangerous, fly not one so as to fallen into the other, this nature condemns as folly, Stulti dum vitant Vices in contraria currunt, Says Horace. Aristotle defines virtue to be, the middle of two evils;
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nature teacheth us to grieve, let not the sensual facultes swallow up the rational; Let not the Servant overtop his Master.
nature Teaches us to grieve, let not the sensual facultes swallow up the rational; Let not the Servant overtop his Master.
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'Tis a wise mans character, that as he seeth farther into evils than other men, so he can better command his passions than others:
It's a wise men character, that as he sees farther into evils than other men, so he can better command his passion than Others:
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hence Aristostle l. 4. c. 3; NONLATINALPHABET, he saith that NONLATINALPHABET cannot be NONLATINALPHABET;
hence Aristostle l. 4. c. 3;, he Says that cannot be;
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a magnanimous man cannot be overcome with sorrow and passion, because the rational faculties keep the sensitive within their bounds.
a magnanimous man cannot be overcome with sorrow and passion, Because the rational faculties keep the sensitive within their bounds.
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Should I goe about to stop your eyes for so great a loss; I should but indeavour contra torrentem brachia :
Should I go about to stop your eyes for so great a loss; I should but endeavour contra torrentem branchia:
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but let me perswade you to mourne as Christians:
but let me persuade you to mourn as Christians:
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though the chastning be greivous, yet 'tis no worse than what God's Saints and Prophets of old have undergon.
though the chastening be grievous, yet it's no Worse than what God's Saints and prophets of old have undergone.
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Are we better than they? or have wee deserved better than they? lets comfort our selves in the text, that God owns us for Sons under all our afflictions,
are we better than they? or have we deserved better than they? lets Comfort our selves in the text, that God owns us for Sons under all our afflictions,
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and intends our good by them;
and intends our good by them;
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let us then take courage that God is our Father still, and though death like a Lyon hath come amongst us and devoured our glory;
let us then take courage that God is our Father still, and though death like a lion hath come among us and devoured our glory;
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yet out of this eater there will come forth meat, and out of the strong sweet;
yet out of this eater there will come forth meat, and out of the strong sweet;
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if we by faith and patience can wait upon the Lord, in this his way and method of dealing with us.
if we by faith and patience can wait upon the Lord, in this his Way and method of dealing with us.
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