AS touching the Author, and Pen-man of this Pſalm, there is no queſtion. But if I were asked, at what time, and upon what particular occaſion, it was written, I could not ſo eaſily give an anſwer. Nor is it much material to our purpoſe. This is enough, and may certainly be gathered from the centext, that the Pſalm relates to ſome very ſore, and heart-piercing affliction under which the Prophet groan'd. It may be it was the rebellion of that ungracious Son of his, Abſalom: ſome paſſages in the Pſalm ſeem to look that way. Haply it might be ſome other croſs: for he was a man of ſorrows, and acquainted with griefs of all kinds, like as Eſa. 53. 13. the Lord Jeſus, of whom he was an eminent Type. Whatever it was ailed him, 'tis ſure, it was ſuch an affliction, as he thought would have killed him, ſuch an one, that if God ſhould not ſpeedily put an end to his miſery, he made no other account, but that his miſery would quickly make an end of him. This may be collected from ver. 4. and 13. It was ſuch an one, that the grief and ſorrow it had cauſed, did eat, and conſume him like a moth, ver. 13. There was ſuch a tempeſt of paſſion raiſed in his ſoul, by reaſon of his preſent affliction, that his faith and patience were put to it to the uttermoſt, and all the grace he had was but little enough to keep him from daſhing, and being ſplit upon the rocks. In this ſad caſe, what it was relieved, and eaſed his ſoul, what it was quieted, and ſtilled the tempeſt, is more worth our inquiry; and herein, the Holy Ghoſt was pleaſed not to leave us at a loſs, but hath ordered that it ſhould be recorded, for the good of all the ſons and daughters of affliction, to the worlds end, that they may learn what they have to do when they are Eſa. 54. 11. afflicted and toſſed with tempeſts, when their hearts are upon any ſad occaſion, Pſal. 42. 5. caſt down and diſquieted within them. And to that end God hath commanded this holy man, in the words of my Text, to tell you;

1. What a ſtrange cure was wrought upon him.

2. What the remedy was he uſed for that purpoſe. The firſt in theſe words; I was dumb, I opened not my mouth: the Auguſtinus legit, [quia tu feciſti me] ac proinde erravit in hujus loci iaterpretation • . ſecond in theſe; becauſe thou didſt it. The tempeſt that was in his ſoul ceaſeth, and there is a calm; and it was his faith preſenting God unto his ſoul, from whoſe hand the affliction came, that made all huſh't and quiet.

I ſhall explain the Text, in the handling of the ſeveral Doctrines.

Time will not permit me to ſtand gathering all the precious fruits (that otherwiſe I might) which grow upon this Tree of Paradiſe; all the Doctrines which this Text would afford; I ſhall therefore collect but three.

That nothing in the world is more ſure, than that all the Doct. 1 evils of affliction which befall us, come from the hand of God.

That nothing doth better become us, when God lays Doct. 2 his hand upon us, than to be dumb, and not to open our mouths.

That nothing is more effectual to make us dumb under Gods correcting hand, than this very conſideration, that it Doct. 3 is Gods hand from which our afflictions come.

For the firſt, This is a thing we may reſolve upon, when any evil of affliction betides us, 'Tis Gods doing. Let the inſtruments and ſecond cauſes be who, and what they will, this is certain, Gods hand is in all.

I am not, at preſent, any whit concerned to meddle with the point of Gods providence, in or about the evil of ſin, and therefore ſhall paſs it by. Our buſineſs is about the hand that God hath in the evils of affliction and miſery, (ſtrictly ſo called) and thoſe only which light upon the ſons and daughters of men in this life: ſuch as be pains, diſeaſes, loſſes and croſſes in eſtates, and children, death of friends, and dear relations, with all others of the like nature, which are many more than can eaſily be numbred. I deal not now with the meritorious cauſe of mens ſufferings in theſe kinds, which cannot be denied to be ſin. 'Tis the author from whence they come, and by whom they are inflicted, that I am to ſpeak of; And we may be bold to ſay, 'Tis God. I know Phyſitians will tell us, that this, and that is the cauſe of ſuch and ſuch a diſeaſe: and there are few other diſaſters and calamities befall men, but haply cauſes (with eaſe) may be aſſigned of them, and we may ſay it was long of this thing; and that, elſe all had been well. But when all is ſaid, God is the cauſe of cauſes, and there is none of theſe things happen to any, but there is an hand of Divine providence, which orders and diſpoſeth them; God doth all, for;

None of theſe things come to paſs at an adventure, or by chance; nor are ſecond cauſes ſo left to themſelves, but that God doth ſuperviſe, and act, and order all in all. To inſtance in the caſe of ſickneſs; it is Gods doing that this diſeaſe, finds out this perſon, juſt at this time, in this very place, holds him ſo long, handles him thus and thus, that he is now better, and now worſe, and that at laſt, he either recovers, or dies. There is nothing of fortune or meet chance in any of theſe things. And it is ſo in all other afflictions. Afflictions in Scripture are compared to Pſal. 91. 5. Lam. 3. 12. arrows, but they are not like that, 1 King. 22. 24. which I know not who, ſhot at, he could not tell whom, and hit him he could not tell where, and hurt him he knew not how much, or how little, but did all at a venture. No! theſe arrows are ſhot by an Almighty hand, guided to their mark by an unerring wiſdome, according to a will that is righteouſneſs and holineſs it ſelf.

If you demand how this may be proved, I ſhall evidence it by two ſorts of Teſtimonies.

1. The Teſtimony of the beſt, and moſt holy perſons 1. The Teſtimony of the godly. that ye read of in Scripture. Let the Sabeans and Chaldeans plunder Job of his eſtate, let the Devil himſelf raiſe a wind to blow down the houſe upon his childrens heads, and ſlay them all; Job will tell you, Job 1. 21. It was God from whom he had received ſo much good, that now ſent upon him all this evil; It was God, who first gave him that eſtate, that now took it away again; It was God who had given him thoſe children, that did now bereave him of them: God hath given, God hath taken, bleſſed be the Name of the Lord. Let Shimei come out, and throw ſtones at David as he paſſeth along, let him curſe and ſpit venome at him, according to his pleaſure; the holy man looks upward, and both ſees, and owns Gods hand in this, 2 Sum. 16. 11 God hath bidden him curſe David. Let wicked perſons rage and perſecute, as if they thought not only their Pſal. 12. 4. tongues, but their hands were their own to do what they liſt, without any Lord over them; the Prophet (for all that) looks upon them, but as a Pſal. 17. 13. ſword in the hand of God; over-ruled and ordered by him. And as to the buſineſs of diſeaſes, hear what he ſaith, Whom our bleſſed Saviour commends for a faith that was greater than any he found in Iſrael: They come and go, ſeize upon a perſon, and depart from him, juſt as God gives them Commiſſion to go or come; Mat. 8. 9. When he ſaith Go, they go, when he ſaith Come, they come; what he commands, that they do.

2. But what need we any farther witneſſes of this truth? Hear what God himſelf ſaith to this point; and that not 2. The Teſtimony of God himſelf. once or twice, but often; not obſcurely, and in parables, but plainly and expreſly. I ſhall quote you but two or three Texts, and your ſelves, if you mind them, may meet with many ſcores of them in your reading. Eſa. 45. 7. I form the light, and create darkneſs, I make peace; and create evil, I the Lord do all theſe things. What can be more clear? Hearken again, Eſa. 9. 13. This people turns not to him that ſmites them. Who is that? the next words tell you, Neither do they ſeek the Lord of Hoſts. Hearken once more, Amos 3. 6. Shall there be evil in the City, and the Lord hath not done it? As if he ſhould ſay, It is not poſſible there ſhould. And there is the ſame reaſon for the Countrey too. There is no evil at all (that is of affliction) either in City or Countrey, but ye ſee God owneth it as his doing; and if he own it as his doing, we may boldly ſay it is ſo. And to ſpeak to the point of diſeaſes; Hence it is that God Deut. 28. 21, 22. & 7. 15. threatneth to ſend ſickneſſes, and promiſeth to remove them, according as he ſhall be pleaſed or diſpleaſed with a people, to ſhew that his hand doth all theſe things: And the truth is, he that denieth him this providence, doth in effect, deny him to be God.

To clear this point a little (for I muſt not dwell upon it) and to prevent ſome objections which our carnal and fooliſh hearts will be making againſt it, take theſe three Rules.

1. That which is hard for us to do, yea more, that Rule 1 which is impoſſible for us to conceive how it ſhould be done, is eaſie for God to effect. We are apt to think, how can this be? That ſo many thouſand things, ſo various all the world over, ſhould be governed and ordered by a providence? But alas! What is the World and all that is in it unto God? Eſa. 40. 15. Behold the nations are as the drop of a bucket, and are counted as the ſmall duſt of the ballance; bohold he takes up the Iſles as a very little thing. Ver. 17. All nations before him are as nothing, and are counted to him leſs than nothing. Ver. 12. He meaſureth the waters in the hollow of his hand, and meteth heaven with a ſpan. What toil, or labour, what difficulty then can there be to him, in the ordering of all theſe things! Know, (O man!) it is infinitly eaſier for the great God to govern the World, and all things in it, (though there be ſo many Myriads of creatures) than it is for the wiſeſt among men, to order and govern the ſeveral affairs of a ſmal family, that conſiſts but of three or four perſons.

2. That things fall out otherwiſe than we think they Rule 2 ſhould, or good men could wiſh, is no argument to prove they are not ordered by God. That afflictions light upon ſuch, as we conceive were fitteſt of all others to be ſpared, will not prove they come not from Gods hand. We think it pity, ſuch a tender bud ſhould ſo quickly be nipt by death, we think it might have been better, if he had been ſuffered to grow ſtill. What a deal of ſervice might he (in time) have done for God? What an inſtrument might he have been of Gods glory? But who made your thought the rules that God muſt go by in the ways of his providence? Muſt things either be ordered as we judge fit, or elſe will we deny or doubt of Gods having any hand in them? I confeſſe ſome of the Heathens have, upon this account, deified Fortune, and attributed the Government of things under the Victriae cauſa Deo placuit, ſed victa Catoni. Carncades, ſaid it was the miſery of Athens, that what wiſe men debated, fools judged of. Sun to that blinde Goddeſs of their own ſetting up. But this is to take too much upon us with a witneſs: this is no leſs than damnable preſumption, for us to preſcribe God thoſe rules, which if he will not go by, and be tied to, we will not own and acknowledge his providence in the World any longer. Eſa. 55. 8, 9 His thoughts are not our thoughts, neither are our ways his ways. For as the heavens are higher than the earth, ſo are his ways higher than our ways, and his thoughts than our thoughts.

3. Though many things ſeem to come to paſs by meer Rule 3 chance, it doth but ſeem ſo, for there is no ſuch thing. There is a ſecret unſeen hand of providence, that ordereth every motion and event, even thoſe which are moſt Exo. 21. 13. compare Deut. 19. 5. caſual. That inſtance, which I hinted before, is very remarkable, among many. God had, by Micaiah, told Ahab, before he went to Ramoth Gilead, what he muſt truſt to, 1 King. 22 28. If thou come again in ſafety (ſaith the man of God) I am no Prophet: But how was his death effected? Verſe 34. A certain man drew a bow at a venture, and an inviſible hand of providence guides the arrow to the right man, and directs it to hit the right place juſt between the joynts of his armour, and there to give him his deaths wound. The Scripture (I deny not) doth ſometimes ſpeak of chance. Eccl. 9. 11. Time and chance happeneth to all: and Luk. 10. 3 •… By chance (ſaith our Saviour) there came down a certain Prieſt that way. But that is according to us, and ſo far as we are able to diſcern, while we look upon ſecond cauſes: for when we are at a loſs (as very oft we are) and know not whence ſuch or ſuch a thing is, we uſe to ſay, it happens by chance; and in a ſenſe we may do ſo. But all this while, there is no ſuch thing as meer chance. Meer chance, I call that, when things come to paſs, not only in ſuch a way, of which we are able to give no account, and by ſuch means as we are not aware of, but in ſuch a way alſo, that God hath nothing, by his providence to do in the ordering or diſpoſing of them. This to think is blaſphemous. For ſtill in the moſt caſual events, and greateſt contingencies, there is an inviſible hand of the infinitely-wiſe God, that linketh one thing to another, though in ſuch a way, that we know not, nor that is fit we ſhould know how.

A word only of application, and I paſs to the next Doctrine. Let no man then ſay, when any affliction lights upon either him, or his; This came by chance, it was my hard hap, or my bad fortune. The Apoſtle tells us, Jam. 1. 12, 13. When a man is tempted, he must not ſay, he is tempted of God: But when a man is afflicted, he may ſafely ſay, yea he ought to ſay, 'Tis God afflicts him. The blinde and Heatheniſh Philiſtims (indeed) when they ſmarted under Gods judgements, fanſied it might be 1 Sam. 6. 9. only ſome chance had happened unto them, and there was an end: But as for us we have been taught to know God better than ſo, and therefore ought to entertain no ſuch Paganiſh conceits. It is our duty to ſee and acknowledge Gods hand in all the blows that light upon us, and to turn Eſa. 9. 13. to him that strikes us.

We proceed to the ſecond Doctrine, viz.

That, nothing doth become us better, when God layes Doct. 2 his hand upon us, than to be dumb, and to take heed we open not our mouths. God (ye ſee,) hath here ſet before us, the Prophet for a pattern, that of him we may learn how to carry our ſelves under our ſufferings.

We ſhall enquire what kind of dumbneſs and ſilence, this of the Pſalmiſt was, which he is commended for, and which would ſo well beſeem us when we ſmart under the Rod of God, and then the Doctrine will be, in a great meaſure, evident by its own light.

We ſh • ll proceed in our enquiry: 1. Negatively to prevent miſtakes: 2. Poſitively, and ſhew you what it doth import.

Firſt, Negatively (to paſs by this, that it is not to be ſuppoſed, that it was any dumbneſs in the proper and literal ſenſe.)

1. This dumbneſs doth not import any ſuch thing, as 1. What is not meant by this dumbneſs. if the Prophet had been brought to that paſs, that he had nothing to ſay to God, by way of prayer, and ſupplication. He was not ſo dumb, but that he could pray and cry too; Verſe 8. Deliver me (ſaith he) from all my tranſgr • ſſions, and make me not ther proach of the fooliſh. And again, Verſe 10, 11. Remove thy ſtroke away from me. Hear my prayer, O Lora! give ear unto my cry, hold not thy peace at my tears. And ſo, Pſal. 22. 1, 2. at another time, when he was as dumb, and opened his mouth as little as now, ye ſhall yet read of his crying in the day time, and in the night ſeaſon alſo; yea, it is expreſly ſaid, he r • ared, and was not ſilent. Nay in this caſe we are commanded to pray and cry (on this faſhion) and not to ſpare. Jam. 5. 13. Is any man afflicted (ſaith the Apoſtle) let him pray. And O Iſrael (ſaith the Prophet) Hoſ. 4. 1, 2. return unto the Lord thy God, for thou haſt fallen by thine iniquity: Take with you words, and turn unto the Lord, and ſay unto him, Take away all iniquity, and receive us graciouſly.

2. Nor was he ſo dumb, as that he could not frame to the confeſſion and bewailing of his ſins. 'Tis true the Prophet was once troubled with ſuch a dumb ſpirit, that he could not (for a while) be brought ingenuouſly to acknowledge what he had done amiſs: But this was a ſilence; that did neither tend to pleaſe God, nor conduce any whit to his own eaſe and comfort. Pſal. 32. 3. When he kept ſilence, (thus) his bones waxed old through his roaring all the day long. So that he was forced to confeſs all, and to keep the Devils counſel no longer, he Verſe 5. confeſſed his ſin to God, and did not hide his iniquity, and then found eaſe. Yea, whereas the Holy Ghoſt directs us, when God afflicts us, Lam. 3. 28, 29 to ſit alone, and to keep ſilence, to put our mouths in the duſt, that is, (in the Pſalmiſts phraſe) to be dumb (for all comes to one) he commands us alſo, Ver. 40, 41, 42 to ſearch and try our wayes, to lift up hearts and hands to heaven and cry; We have tranſgreſſed, we have rebelled.

3. Nor was it a dumbneſs of ſtupidity and ſenſleſneſs. It doth not imply any ſuch thing, as if by degrees he grew to that paſs, he cared not for, or made no matter of his affliction; but ſet (as the Proverb is) an hard heart, againſt his hard hap. No, he did (for all his ſilence) make his moan to God, and as he ſmarted, ſo he did lament under the ſenſe of his afflicting hand: Hear how bitterly this dumb man complains in this very Pſalm, Ver. 11, 12. Remove thy ſtroke away from me, I am conſumed with the blow of thy hand. When thou with rebukes doſt correct man for iniquity, thou makeſt his beauty to conſume as a moth. Read the Pſalm 38. alſo, and ye ſhall have him in the ſame tune again.

4. Neither was he ſo dumb, as not to anſwer Gods voice in the Rod that was upon him. God hath many wayes whereby he ſpeaks to man, one of them is by his Rod: So the Prophet tells you Micah 6: 9. The Lords voice cryeth to the City-hear ye the rod, and who hath appointedit. 'Tis fullenneſs and ſtubbornneſs, 'tis ſign a man is poſſeſſed with a Dumb Devil indeed, that will not return an anſwer when God ſpeaks to him, ſo far is it from being any commendable ſilence.

5. Much leſs (laſtly) was he dumb and kept ſilence in any ſuch ſort as they did of whom Amos ſpeaks (according as ſome expound the place) that in their miſery took up a reſolution to mention the name of God no more, in whom they Gualter in loc. ut & Mercerus had gloried formerly. Amos 6: 10. Hold thy peace, for we may not make mention of the name of the Lord; Talk no more of Religion, and of Gods ſervice. Some make theſe to be the words of forlorn and deſperate wretches that regarded not God at all, nor would once make mention of his name, Large Annotat though at the laſt gaſp, but rather ſhunned it as ominous. Job 21. 16. The counſel of ſuch wicked wretches was far from our Prophet: he ſtill profeſſeth his hope in God, and reſolves he would not be driven away from God, for all this that had befallen him, for Verſ. 7. Now Lord (ſaith he) what wait I for? my hope is even in thee.

Secondly, Affirmatively, How then is this dumbneſs to 2. What is meant by this dumbneſs. be underſtood? and what doth it import? That I ſhall ſhew you in the next place. But this I muſt firſt premiſe in the general, that the ſilence in my Text is not of the voice and tongue alone, but of the heart and ſoul alſo. For though men hear only thoſe words which come out of our lips, yet with God, even the moſt retired thoughts and motions of our ſouls do go forwards, and he takes cognizance and knowledge of them. If Pſal. 14. 1. the fool do but ſay any thing in his heart, God hears it, and can charge him with it. The Prophets heart and tongue were both dumb (and ſo muſt ours in the like caſe) and that in five reſpects.

1. He was dumb ſo as neither to complain of, nor quarrel with Gods providence, nor to entertain any hard thoughts againſt him; complain to God he did, but againſt him he durſt not. Mourn under Gods hand he did, and knew he might, but to murmure he knew was ſinful and dangerous, and therefore as to that was dumb. No doubt he had ſinful riſings and motions in his heart (who doth not feel them?) but by prayer and meditation he did endeavour to quell and ſtifle them, as faſt as they bubled up. When the waves of the ſea leave rolling, and the tempeſt ceaſeth, the ſea is ſaid to be Mat. 4. 39. 〈 in non-Latin alphabet 〉 . ſilent and dumb. Now our hearts are by nature like the Eſa. 57. 20. raging ſea when it cannot reſt (Gods own people find it too much ſo with them, through the imperfection of their ſanctification) caſting up mire and dirt. Ah, what tempeſts and ſtorms are often raiſed in our ſpirits by that paſſion, and pride, and ſelf-love, and impatience, and diſcontent, which the beſt are not perfectly freed from? Now what doth the Pſalmiſt do in this caſe? He ſaith to his heart (enabled by the grace that was in him) as Chriſt did unto the ſea, Peace, be dumb, and thereupon a calm followed. Job is commended by the Holy Ghoſt for this dumbneſs, Job 1. 22. In all this he ſinned not, nor charged God fooliſhly. We think we have a great deal to ſay againſt what God doth, and we could hold argument, as we imagine, with God himſelf, if we might be ſuffered. But it is meet 2 Pet. 2. 15. the ignorance of our fooliſh hearts ſhould be ſilenced. Rom. 9. 20. Nay, but O man, who art thou that repliest against God? See the carriage of the Pſalmiſt at another time, in the like caſe (or rather of our bleſſed Saviour, of whom that Pſalm was a Prophecie) I Pſa. 22. 1, 2, 3. cry in the day time, and thou heareſt not; and in the night ſeaſon—But thou art holy. He Eſa. 53. 7. was afflicted and oppreſſed, yet opened not he his mouth. As a ſheep before the ſhearer is dumb, ſo opened not he his mouth, though none ever met with that injurious, baſe, and unworthy uſage he did. —quid tot duraſſe per annos Profuit immunem corrupti moribus aevi? Hoc ſolum longae pretium virtutis habebis? Lut▪

2. He was dumb: that is, He neither did nor durſt quarrel or fall out with the wayes of holineſs for all his ſufferings. A thing we are naturally prone unto. 2 King. 6. 33. This evil is from the Lord, (ſaith that wicked King Jehoram) what ſhould I wait for the Lord any longer? What he was, and did, we all are, and ſhould do, if we were left unto our ſelves. Once the Pſalmiſt tells us he was neer to have done ſo. He began to think he had Pſa. 73. 13. waſhed his hands in vain, becauſe all the day long he had been plagued, and chaſtned every morning, but in the end he calls himſelf (k) fool and beaſt for ſo doing. Jobs wife was ſet on by the Devil to perſwade her Verſe 22. husband to this, (l) Curſe God (ſaith ſhe) and die: wilt thou Job 2. 9. ſtill retain thy integrity? But he good man, was dumb, had nothing of that kind to ſay, yea, he abhorred the ſuggeſtion; Thou ſpeakest (ſaith he) like a fooliſh woman. He liked Religion and the wayes of godlineſs never a whit the worſe for all the evils that had befallen him.

3. He was dumb, ſo as not to defend himſelf, or juſtifie his own wayes before God, as if they were righteous, and he had not deſerved what he ſuffered. Yea, he Verſe 8, 11. acknowledgeth his affliction was procured by his ſins, and implores Gods mercy for the pardon of them. Sometimes indeed he ſtands upon his own defence, and pleads his innocency and Pſa. 7. 3. righteouſneſs, but that is in reſpect of men, from whom he had deſerved no ſuch ill meaſure, as he met with from their hands. But when he hath to do with God, and ſo far as his afflictions are Gods doing, he hath nothing to ſay for himſelf. It is enjoyned to ſervants as a duty, in reſpect of their earthly Maſters, that they do not Tit. 2. 2. 〈 in non-Latin alphabet 〉 . non reſponſatores. B. z. anſwer again, that is, that they be not ſuch as will be alwayes juſtifying themſelves, and ſtand it out, and never yield they be in any fault, but maunder as if they thought they were alwayes chidden and blamed undeſervedly. Yea, they are commanded to 1 Pet. 2. 18. be ſubject with all fear, not only to the good and gentle, but alſo to the froward. And if this be the duty of ſervants to their Maſters who are but men, much more doth it become us, when God corrects us, to be dumb and ſilent, to take heed of any ſuch anſwering again.

4. He was dumb, ſo as to hearken to the voice of the Mic. 6. 9. Rod. I Pſa. 85. 8. will (ſaith he in another place) hearken what God ſaith. Now a man cannot liſten to another while he will have all the talk and diſcourſe to himſelf. Many there be, which abound in their own ſenſe, that will not be perſwaded to hold their peace, and hear others ſpeak. While God is correcting us, he is Pſa. 94. 12. Vexatio dat intellectum. teaching us in his Law, ſhewing us our ſins, calling upon us for reformation, reading us a Lecture of Repentance, when he takes away any creature-comfort that we promiſed our ſelves too much from, he doth as it were ſay, will ye be alwayes Jer. 2. 19. forſaking the fountain of living waters? Will ye never leave digging to your ſelves broken Ciſterns? How often muſt I break your reeds ere you will learn to take heed of leaning over much upon them? When we begin to think of taking up on this ſide Jordan, and then find a thorn in our neſt, what doth ſuch a providence ſay, but Jer. 50. 6. You have forgot your reſting place, Mic. 2. 10. Ariſe, depart, this is not it. Would you be in Canaan, before you be out of the Wilderneſs? Now when God is thus diſciplining of us, it is meet we ſhould ſay to him, Lord Job 6. 24. teach me, and I will hold my tongue, and cauſe me to understand wherein I have erred. Job 34. 32. That which I ſee not, teach thou me, and if I have done iniquity, I will do ſo no more. But this cannot be till we ſilence our own carnal reaſonings, and make fleſh and blood to hold its tongue.

5. Laſtly, the Prophet was dumb: that is, he did acquieſce, and reſt ſatisfied with Gods diſpenſation, and that not only as good, but as beſt. Job ſpeaking how it was with him in his proſperity, tells us, that Job 29. 21. unto him men gave ear, and waited and kept ſilence at his counſel; the meaning is, by their ſilence, they gave conſent to what he ſaid; they ſhewed, by holding their peace, their approbation of what he ſpake, confeſt better counſel could not be given; and that therefore it was to no purpoſe to ſay any more, ſeeing his advice and counſel could not be mended. It is much more meet we ſhould be thus ſilent before God, who worketh by an infinite and unerring wiſdome, and therefore Mar. 7. 37. doth all things well. Thus ye read of Hezekiah when ſore calamities had been threatned from God by the Prophet, he ſaith no more, but Eſa. 39. 8. Good is the Word of the Lord, by his ſilence ſubſcribing to Gods wiſdome and goodneſs in all his providence.

By what hath been ſaid; we may conceive, what this dumbneſs of the Prophet was, wherein he is by the Holy Ghoſt propounded to us, for an example to imitate, when ever we ſhall feel Gods hand lye heavy upon us in any affliction.

How fit and meet it is, that we ſhould lay hands upon our mouth, and impoſe a Law of ſilence upon our ſelves, in the manner ſpecified; what motives there be to perſwade to it, and by what means ſuch a frame of ſpirit may be attained, will appear farther in the next Doctrine, to which I haſten.

There is no ſuch way to make us dumb, when God ſtrikes Doct. 3 us, as this very conſideration, that it is Gods hand that is upon us. Ye ſee this was it that turned the ſtorm, in the Pſalmiſts ſoul, into a calm, and made all the tumultuous riſings in his heart to vaniſh. When he bethought himſelf of this ſeriouſly, that it was Gods doing, the uproar among his affections ceaſed. Juſt as the appearing of ſome grave perſon, or man of Authority, is enough to ſcatter an Ac veluti magno in populo cum ſaepe coorta eſt Seditio—Tum pietate gravem—Virg. unruly rout, and to reduce them to ſome good behaviour, though they were all in a combuſtion before: ſuch an effect will the preſenting of God to our ſouls, by faith, work among our diſcompoſed affections. Mat. 14. 27. It is I (ſaith our Saviour) be not afraid. The ſame argument will ſerve to ſtifle any other ſinful motions of the heart. It is God, be not impatient, do not fret; It is God, do not murmure, nor repine.

There are three great duties of a Chriſtian (yea, all Chriſtianity is comprized in theſe three) Faith in God, Obedience to him, and Patience under his hand. And by one and the ſame way the ſoul is framed, and bowed to the practice and performance of them all. Look as there is no way to work the ſoul to faith, but the conſideration of this; That it is God that ſpeaks; And no way to bow it to obedience, but this conſideration; It is God that commands: So there is no way to frame the ſoul to a patient ſubmiſſion (the dumbneſs we ſpeak of) under affliction, but this conſideration, 'Tis God that doth it. The looking upon a promiſe as made by God, will ſtrengthen the ſoul to believe it, againſt all arguings and objections of fleſh and blood: The looking upon a command as given by God, will frame the ſoul to the obedience of it, fall back, fall edge. The looking upon an affliction as coming from God, and laid on by his hand, will make a man dumb and ſilent, will make him patient and calm; able to give up himſelf to be done with, as God ſhall think fit. Though there were nothing but tumults in the ſoul before, though his heart were like a troubled ſea, as ſoon as he comes to eye Gods hand, and to take due notice of it, all will be huſht and quiet; there will be a calm, as there was in the Mat. 14. 32. ſhip, after our Saviours coming into it. When God but appears to the believing ſoul, and by the eye of Faith a diſcovery is made that it is he, darkneſs, and ſadneſs, and diſcontent, and diſmayedneſs, and drooping, and deſpondency do vaniſh at his preſence, and are no more.

Many of the ſons of men, and they who have been the wiſeſt of all others in their generation, have ſpent much Quemadmodum in domo Jairi tibicines carmina ſunebria quidem canebant, Chriſtus autem ſolus mortuum excitabat: ſic ſcientiae humanae multa quidem utiliter monent, &c. at Theolegia ſolus, &c. time, and made it their work to find out the right Cure of grief and diſcontent, and ſome of them have pitcht upon one way, and ſome upon another, but going to work without the light of Scripture to guide them, could never hit upon the true Remedy, but have all become Rom. 1. 21. vain in their imaginations, and ſhewed themſelves to be Job. 13. 4. Phyſicians of no value. It is God only which Hoſ. 6. 1. woundeth, that can cure the wounds he makes, and that alone can teach us, what is the way to bear with patience and calmneſs of ſpirit thoſe afflictions, which drive others to their wits end, and make them ſick of ſorrow, even to death. And here ye have, in my Text, a remedy againſt all kind of grief, of Gods own preſcribing, and therefore an approved one it muſt needs be.

I ſhall only give you a few inſtances of the admirable Cures, that have been wrought by this Remedy alone, upon ſome whoſe afflictions have been moſt heavy, and whoſe caſes in appearance moſt deſperate, and then come to a word of Exhortation.

Whoſe heart would not have been ſtruck dead within 1. Eli. him, by thoſe tidings wherewith Samuel 1 Sam 3. 11, 12, 13. acquainted Eli from God? How could Elie's heart chuſe but break at the apprehenſion of thoſe dreadful judgements denounced againſt his family, the very mention whereof was enough to make the ears of ſtrangers to tingle at the hearing? And yet with what admirable patience doth he take it? How calm is he? How far from murmuring? And what wrought him to this paſs? even this conſideration, Verſe 18. 2. Job. It is the Lord, let him do as ſeemeth him good.

You have heard of the ſufferings of Job, yea, I am ſure you never heard of any meer mans ſufferings like his. He was ſo afflicted in his eſtate, in his ſervants, in his children, in his wife, in his friends, in his body from head to foot, in his ſoul, that there ſeemed to be no place left, wherein to inflict a new wound. How doth he take all this? Doth he not ſtorm, and rage? doth he not deſpond, and deſpair? No, he kiſſeth the rod, is dumb, and holds his peace, though provoked to impatience by the inſtigation of his wife, and upbraided by her, for ſerving a God that uſed him no better. What was it, that could poſſibly make a man take all this ſo patiently? This very conſideration in my Text wrought him to this compoſedneſs; Job 1. 21. God hath given, God hath taken. And when afterward he had a little forgotten himſelf, and ſpoken unadviſedly, God was pleaſed but to remember him, whoſe Job 38. hand his afflictions came from, and that preſently reduced his ſoul to his firſt calmneſs. Job 40. 4, 5. I am vile, what ſhall I anſwer? I will lay my hand upon my mouth. Once have I ſpoken, but I will not anſwer, yea, twice, but I will proceed no farther.

I might tell you how the Prophet David found the rare 3. David. effect of this Conſideration, for the quieting of his heart, many a time and oft, and in many a ſad caſe he was in, and not when he penned this Pſalm only.

But I will give an inſtance in one greater by far than Eli, 4. Chriſt. or Job, or David, and one whoſe ſufferings did far ſurpaſs all theirs put together, who, by this very conſideration in the Text, comforted himſelf in the bearing of them. The perſon I mean was the Lord Jeſus Christ; the ſufferings I ſpeak of was that wrath and curſe of God, which he was to undergo for them whoſe Surety and Mediator he was, that Cup, which made him Luke 22. 44. ſweat, as it were drops of blood falling down to the ground. This Cup (dreadful though it was) he took it into his hand, and drank it up, with this very Conſideration in his mind: Joh. 18. 11. The Cup which my father hath given me, ſhall I not drink it? And again, Not Mat. 26. 39. as I will, but as thou wilt. This may ſuffice to ſhew what an effectual Remedy this is to work us, in our afflictions, to ſuch a dumbneſs and ſilence, as the Prophet in my Text is commended for.

We ſhall now make uſe of this, and the precedent point Uſe. both together, and that only by way of Exhortation. All ye ſons and daughters of affliction (therefore) into whoſe hands God hath put any bitter Cup, drink it, and hold your peace, though the ingredients be Gall and Wormwood; Be dumb, do not open your mouths. If you ſay, I may as well bid one in a cold fit of an Ague, that he ſhould not be chill: How can I be patient under ſuch ſufferings as mine are? ſo great, ſo ſuddain, ſo unexpected, ſo irrepairable? Know, you are allowed to mourn, ſo you do not murmure; you are not forbidden to grieve, ſo ye be not dejected. He is an unreaſonable man that thinks one ſhould feel no pain, when one limb is torn and pulled from another. All that I drive at is, that you would labour for ſuch a dumbneſs under Gods afflicting hand, as was before deſcribed; that is, Take heed of quarrelling with Gods providence, take heed of falling out with wayes of holineſs; ſtand not juſtifying your ſelves and your own doings; by prayer and meditation do your endeavour to quell all tumultuous riſings in your hearts: hold your peace, and hearken that you may take out theſe leſſons, God is now reading to you in his School of affliction; acquieſce and reſt ſatisfied with Gods diſpenſations: ſubſcribe to his Wiſdome, Juſtice, Holineſs, Goodneſs, and Truth. This is, that you are to be exhorted to; This is the work that now lies before you. But you will ſay to me, Do you think you can perſwade us to all this? I anſwer, The truth is, God muſt perſwade; yea, and he muſt bleſs the Phyſick, elſe all is in vain. But this I am ſure of, I can tell you, what it is that Gods people have found to be the moſt Soveraign Remedy, for the curing of the moſt heart-aking griefs; and that is this in my Text.

I remember Pliny writing to a friend of his, and acquainting him how much he took to heart the death of Corellius, Lib. 1. Epiſt. 12 Proinde ad hibe ſolatia mihi: non haec, ſenex erat, infirmus erat (hoc enim novi) ſed nova aliqua, ſed magna quae audierim nunquam, legerim nunquam. Nam quae audivi, quae legi, ſponte ſuccurrunt, ſed tanto dolore ſuperantur. an aged perſon, one whom he exceedingly loved and valued; wiſht his friend to ſuggeſt ſomething, that might comfort him. But ſaith he, Do not think to do it by telling me he was an old man, and infirm, and one that in the courſe of Nature could not live long. Theſe things I know, tell me ſomething that is new, ſomething that is great, ſomething I never read, ſomething I never heard before; for thoſe things which I have heard, I often think of, but my grief is too ſtrong and vehement to be qualified, and allayed by them. Now if any of you ſhould impoſe ſuch a Law upon me, and bid me either tell you ſome new thing to comfort you, that you never heard of before, or elſe your ſorrow is ſuch, that it will ſcorn all that I can ſay, (as Job 41. 29. Leviathan doth the ſhaking of a ſpear) and the ſpirit of impatience, that is in you, will not be laid: Though the task be hard, yet thus much, by Gods grace, I ſhall undertake.

1. To ſuggeſt ſuch Arguments to calm your ſpirits, as neither Pliny, nor any Heathen of them all ever heard, or dream't of.

2. To tell you ſome things, which (if you do know) it is to be feared you have forgot, or to be ſure, do not mind Tantum quiſque ſcit, quantum memoria tenet. and take ſufficiently to heart. And it is no ſmall mercy to have known truths brought unto our remembrance upon occaſion. It is a courteſie any of us would thank a man for, if he do but help us to our purſe again, when we have loſt it, though he give us nothing but what we had before. But peradventure ſome may hear that, of which till now, they were utterly ignorant: This I dare ſay concerning the Remedy I am now giving you the receipt of, it is the beſt in the world; it hath, by the bleſſing of God, done admirable Cures upon the moſt ſad ſouls, under the moſt heavy afflictions. What David ſaid of Goliah's Sword, may be affirmed of it; 1 Sam. 21. 9. There is none like it.

I ſhall reduce all that I have to ſay farther about this point to theſe two Heads.

Now for the way and manner, how this Conſideration of Gods hand, worketh ſuch an effect in the afflicted ſoul, as hath been ſpoken of: It is,

1. Partly by frighting us out of our impatience and diſcontent. One paſſion is often cured, or (at leaſt) repreſſed by another. The apprehenſion of Gods hand in our ſufferings ſtirs up fear, and fear drives away ſinful diſtempers. Sauls thirſt after David's blood was frighted away, (at leaſt for the preſent) by an apprehenſion of the danger he was in from the Philistims. If by the Eye of Faith, we do but once ſee God, it will ſo terrifie us, as to Job 42. 5, 6. make us abhor our ſelves, and repent in duſt and aſhes.

2. Partly by furniſhing us with matter of Conſolation, ſomething to put into the other Scale, to weigh againſt our ſorrow. Conſolation is properly a kind of reaſoning, whereby we lay one thing againſt, and compare it with another, that by the conſideration of the one, we may be able to bear the other better. When you would make both ends of the ballance even, ye ſtill put more and more into the one end, till ye get the other up. Now this Conſideration of Gods hand, doth furniſh us (as we ſhall hear anon) with ſundry weighty Arguments of Conſolation, enough to raiſe the ſoul that is ſunk deepeſt in deſpondency, and ſo muſt needs be effectual to quiet and compoſe the heart.

3. Partly it turns one ſorrow into another; a 2. Cor. 7. 10. ſorrow that cauſeth death, into a ſorrow that brings repentance never to be repented of: a ſorrow for ſuffering, into a ſorrow for ſin: and ſo it worketh a tranquility in the ſoul by diverting our paſſions into another channel, where they may take their courſe without any danger. Thus Phyſicians to ſtop bleeding in one place, do uſe the way of Revulſion, and open a vein ſome other where. The conſideration of Gods hand, will raiſe in our hearts a ſorrow according to God, and that (as Moſes his Serpent did with thoſe of the Magicians) will eat up our ſorrows of other kinds.

4. It works (laſtly) a calmneſs in our ſpirits, by turning our ſorrow at length into joy, converting our Wormwood and Gall into Wine, and inabling us by degrees to ſay, Pſa. 119. 71. It is good for me. The due apprehenſion of Gods hand in all our loſſes and ſufferings, will firſt ſtrike us dumb, and make us ſilent; but thoſe who are thus dumb (as hath been ſhewed) ſhall in due ſeaſon find that promiſe verified to them, Eſa. 35. 6. The lame man ſhall leap as an hart, and the tongue of the dumb ſhall ſing. And thus it was with our Prophet at laſt. Pſa. 94. 12. Bleſſed is the man (as he ſings ſweetly) whom thou chaſtneſt, O Lord, and teacheſt him out of thy Law. Pſa. 119. 71. It is good for me, that I have been afflicted, that I might learn thy statutes.

Only you muſt know; that theſe effects will not be produced on a ſuddain; it is not to be expected, that in an hour, or a day, ſuch an alteration ſhould be made; There muſt be frequent application of the Remedy, and the ſoul muſt dwell in theſe meditations and thoughts; 1 Tim. 4. 15. 〈 in non-Latin alphabet 〉 Be in them (as the Apoſtles phraſe is) chaſe them therein by often and much muſing upon them, and hearty prayer to God, withall, for the ſetting them home.

We proceed now to acquaint you, what there is in this Conſideration of Gods hand in our afflictions, to produce ſuch effects upon the ſoul, that is duly poſſeſſed with it.

This only I muſt premiſe, that though it be a Meditation very uſeful for all men, in all their miſeries, yet, that one may receive the full benefit of this Truth, it is neceſſary he be a Child of God, one that hath an intereſt in him, as David had: For alas! otherwiſe a mans caſe is ſo forlorn, that nothing can be ſaid to comfort him, and keep him from deſpair, farther than he is willing, and labours to be in ſuch a condition as may make him a ſubject capable of the comfort.

Now there are 24 Arguments, comprized in theſe words [Thou didſt it] the conſideration of which, by the bleſſing of God, will be very effectual, to allay our ſorrow, to quiet our ſpirits; in a word, to make us dumb under Gods correcting hand.

I ſhall divide them in three ſorts.

1. Some of them concern all people in general, that be in any kind of miſery.

2. Others of them belong in a peculiar manner to ſuch as David was, [viz. the children of God] in all their afflictions.

3. The third ſort have a ſpecial reference to Gods people too, but ſuch of them, as ſuffer under the loſs of a dear and hopeful Child, ſuch a loſs as hath occaſioned our ſad meeting here to day.

Firſt, For thoſe Arguments that may be fetcht from this meditation ['Tis Gods doing] to induce all whoſoever to lay 1. a Law of ſilence upon their hearts and mouths, when they are afflicted; They are nine.

It is He afflicts you, who is Omnipotent, and can eaſily do whatſoever he will. Job 9. 4, 5. He is mighty in strength: he removeth the mountains, and they know it not; he over-turneth them in his anger. Which ſhaketh the earth out of her place, and the pillars thereof tremble. Verſe 12. Behold he taketh away, who can hinder him? Power alone, and of it ſelf, is very dreadful, and carries a great awe along with it. Eccl. 8. 4. Where the word of a King is (though he be but a mortal man) there is power, and who may ſay to him, what doſt thou? Prov. 20. 2. The fear of a King (whoſe breath is in his noſtrils) is as the roaring of a Lion; he that provokes him to anger ſinneth againſt his own ſoul. If Power be ſo formidable in an earthly Potentate; how ſhall any of us dare to murmure againſt his proceedings, in compariſon of whom the moſt potent Monarchs of the earth are no better then ſo many impotent and ſilly worms?

2. Remember your ſufferings come from the hand of him, who Pſal. 66. 5. is terrible in his doings to the children of men; yea, to the greateſt of them; who brings down Luke 1. 52. the mightieſt from their Thrones, and makes Lam. 4. 5. ſuch as were bred up in ſcarlet, to imbrace dung-hills; ruines them and their families, when they ſeemed to be ſetled paſt danger of ſhaking. The other Argument was taken from Gods Power to do what he pleaſeth, this from thoſe dreadful effects of his power which are to be ſeen. He not only can do, but actually doth that which may well make us dumb, when he meddles with us, or any thing that is ours. How oft doth he deſtroy whole Kingdomes, and lay them waſt, and not make breaches in private families only?

3. Think of this; your afflictions come from his hand, who is Lord of all; I told you what he can do; and what he doth: Now we ſpeak of the right he hath to do what he pleaſeth. Such is his Dominion and Soveraignty, that he may do by right, what ever he can do by might: He is not accountable to any for his proceedings, nor tyed to any Rule to go by, but his own will. The Potter hath not ſo much power and right, to do what he liſt with his clay, as God hath over us and ours. When men meddle with perſons and buſineſſes, that they have nothing to do with, it is unſufferable, and who can bear it? But when God meddles with us and ours, even the deareſt things we have, it is only in what he hath to do, and more to do than we, as being Lord of all. He is not therefore to ask our leave, or to ſtay for our good will, but may ſave us, or deſtroy us, build us, or pluck us down, ſettle us, or root us up, as he thinks good. He hath an abſolute, unlimited and arbitrary Job 33. 13. power, and therefore uncontroulable. And if God do but what he may, what are we, that we ſhould complain? It will not be amiſs a little to conſider, whence this Dominion of God comes, and what right he hath to it, the more to calm our hearts under his Diſpenſations.

Dominion among men is founded upon one or more of theſe ſix Titles.

1. Occupation; He that firſt finds or lights upon any Azor. Inſt. Mor. pars. 3. p. 47. &c thing, of which none can give any tidings who is the owner, doth thereby become the Lord and Owner of it.

2. Donation; This and that men come to be poſſeſſed of as theirs, by gift from ſuch, to whom thoſe things once of right appertained.

3. Succeſſion; So children come to inherit after their fathers death, that which was their fathers.

4. Purchaſe; If a man can ſay, This is mine, and I am Lord of it, I bought it with my money, or made a contract for it, 'tis accounted a good Title.

5. Uſurpation; So ſome attain that Dominion they have, invading the right of others, and wreſting it from them by force; by their might overcoming the others Right. This is as bad a Title as may be.

6. Preſcription; That which a man hath ſo many years quietly enjoyed (no great matter how he came by it) he is judged among men to have a Title to.

But none of all theſe wayes comes God by his Dominion and Lordſhip over us; no, his Soveraignty is founded upon infinitely better Titles than any of theſe, viz.

1. His Creating of all things by his own power, out of Leſſius de Attrib. p. 126. nothing, His making all, gives him the Kingdome over All.

2. His preſerving and upholding all things in the being he gave them at firſt. For all creatures would return to nothing (as ice doth to water, when the cold ceaſeth) if they were not ſupported Heb. 1. 3. by the word of his power.

3. His being the laſt end of all, for whoſe ſake all things were made. Joh. 11. 36. Of him, through him, and to him are all things. Rev. 4. 11. He [not only] hath created all things, [but] for his pleaſure they are and were created. What exception then can any man make againſt his Dominion, and abſolute Soveraignty? What ſhadow of an objection can there lye againſt his Title? And therefore what can be more reaſonable and fitting than to acquieſce in his Diſpenſations, and by our dumbneſs to teſtifie our conſent to what he doth? If God had nothing to do with us and ours, or if he were to ask our leave firſt, and yet ſhould, without craving our good will, meddle and do with us as he pleaſeth, there were ſome ground for murmuring. But whoſe mouth muſt not preſently be ſtopt, if God ſhould ſay to us in our impatiency, what? Shall not I (for all you) do what I think fit with mine own? Shall I make Creatures for mine own ſake, and ſhall not I (without your leave) diſpoſe of them as I pleaſe?

4. Take notice your afflictions come from his hand, who is infinitely wiſe, Mar. 17. 37. and doth all things well. Do we not all ſtand amazed at that Wiſdome, by which the Heavens and Earth, and all Creatures in both were made? And can we think God doth not order his Creatures, and govern, and diſpoſe of them, with as much wiſdome as he made them? Doubtleſs, there is nothing amiſs in his adminiſtrations. He cannot be ſubject to any errour. Deut. 32. 4. His work is perfect. If we could tell how to mend any thing that he doth, we might be born with in our complaining and finding fault. But dare any of you undertake that? Muſt you not confeſs your ſelves to be fools, and unfit to be of his Counſel? Why then do you not lay your hands upon your mouth, and acquieſce in what he doth as beſt of all? Who could chuſe but be ſtruck dumb, if God ſhould ſay, Where's Job 38. 2. the man that darkneth counſel, by words without knowledge? Muſt I come and ask your advice, and take your direction for what I am to do? Muſt my Wiſdome be taught by your folly? Muſt I do nothing before I have firſt called you to counſel? If God ſhould challenge us thus, it would make us be in Jobs caſe; I Job 42. 6. abhor my ſelf, Job 40. 5. I have ſpoken once, but I will not anſwer, yea twice, but I will proceed no farther, I repent in duſt and aſhes.

5. When you are afflicted (to keep you from impatience) do not forget your ſufferings come from his hand, of whoſe meer indulgence it is, that you have the comfort you yet enjoy: yea by whoſe goodneſs you yet enjoy more mercies, than you have loſt, as you might ſoon ſee, if you would ſet your ſelves to adjuſt the account. When people have loſt ſo much, that they think they can loſe no more, nor be any worſe than they are, then they grow deſperate, ſpeak and do they care not what. But while men have ſomething to loſe, it keeps them in awe, ſpecially, if they hold what they have, at the courteſie of him who hath taken away what they have loſt. This is our caſe; all our loſſes and ſufferings are inflicted by him, of whoſe meer grace we hold the reſt of our Comforts, and therefore it is beſt for us to be dumb, Wherefore doth a living man complain? If our Lam. 3. 39. own lives be ſpared, it is an unreaſonable thing to repine.

6. Bethink your ſelves; Is not he who now afflicts you, one whoſe will you have often croſſed? One to whom you have walked contrary? will you not take the coyn you pay? Muſt you have a liberty to croſs God, and God none to croſs you? May you (think you) ſet light by his will, and muſt he, mean while, do nothing to diſpleaſe, or thwart yours? Who made this Law? Or do you think it equal? Gal. 6. 7. Do ye reap any thing, but what ye have ſown? Lev. 26. 23, 24. May not God walk contrary to you, as well as you walk contrary to him?

7. Conſider, Doth not be afflict you, whom you have provoked to deal a great deal worſe with you? Have not you deſerved (let Conſcience ſpeak) to be puniſhed, not only thus, but Lev. 26. 24. ſeven times more. You have loſt one or two of your comforts, but you deſerve to be ſtript of all. Now when Job 11. 6. God exacteth leſs of us than our iniquities deſerve, what cauſe is there of complaining? ſhall he that ſhould of right be whipt with Scorpions, grumble when he is but corrected with rods? There is ſo little reaſon for that, that he may rather bleſs God, if he ſcape ſo well.

8. But what ſpeak I of our deſerving more evils from God in this life: If we conſider it ſeriouſly, we ſhall find our afflictions are laid on by his hand, of whoſe infinite mercy it is, we are yet on this ſide hell. Shall thoſe repine againſt temporal chaſtiſements, that might juſtly be ſent to that place, Mar. 9. 48. Where the worm dieth not, and the fire goeth not out. Lam. 3. 22. It is of the Lords mercy that we are not [utterly] corſumed. If a man be but burnt in the hand, when he deſerves to be executed, he doth not repine at the hard meaſure he meets with, but falls down upon his knees, and acknowledgeth the mercy of the Bench. This is our caſe, and therefore we may well go our way, and hold our tongue, and be glad if it fare no worſe with us. Think therefore with your ſelves, let your condition be as bad as it will, it is better with you, than it would be in hell, whither you have deſerved he ſhould diſpatch you, that hath laid this affliction on you.

9. It is he, by contending and murmuring againſt whom, nothing is to be gotten but the multiplications of our blows. Who Job. 9. 4, 5. ever hardned himſelf against him and proſpered? He is one that will break thoſe, (be they never ſo ſtout) that do refuſe to bend; The great conteſt betwixt God and us, is only this; Whoſe Jer. 44. 28. will ſhall stand; Whether he or we ſhall have the diſpoſing of our ſelves and ours. Now he will do with us and ours as he pleaſeth, whether we will or no. Job 34. 33. Should it be according to thy mind? (ſaith Elihu) He will recompence, whether thou refuſe, or whether thou chuſe. What got Pharaoh by ſtanding it out againſt God, and reſuſing to humble himſelf? Eſa. 45. 9. Woe to him that ſtriveth with his Maker: Let the pot-ſheard ſtrive with the pot-ſkeards of the earth. There is no good to be gotten by contending with one that is ſo infinitely above our match. Our wiſeſt way is to be dumb, and to hold our peace when he pleads with us, by any of his judgements.

II. Secondly, There are (yet) other Arguments to induce us to this dumbneſs under Gods hand, couched in theſe words [Thou didſt it] which do peculiarly concern Gods people, though thoſe before-mentioned do concern them alſo.

1. Thoſe that are the people of God, may well take patiently any blows that are reached them by his hand, He being their God in Covenant, through Chriſt, One that hath made them his children by adoption. An ingenuous and dutiful ſon will bear and put up a great deal at a Fathers hand, without ſullenneſs and pouting, though he could not ſwallow it from any other; Heb. 12. 8, 9. We have had (ſaith the Apoſtle) fathers of our fleſh, who have corrected us after their own pleaſure, and yet we have ſhewed them reverence; perſevered in our duty and obſervance of them. Shall we not much rather be in ſubjection to the father of ſpirits? This was the Conſideration with which our bleſſed Saviour drank up that dreadful Cup mentioned before, Joh. 18. 11. Shall not I drink the Cup, that my Father gives me to drink?

2. Such as are the Saints of God may be aſſured all their evils of ſufferings are laid upon them, by one that intends them no hurt at all. Afflictions (indeed) look with a terrible aſpect to fleſh and blood, they have the appearance of Serpents and Scorpions, and the like baneful things, but they are ſent by him that means them no ill: Theſe Mar. 16. 18. ſufferings of theirs, though they ſeem to be deadly (and ſo indeed they are to unbelievers) and to tend to their undoing, are but Serpents without ſtings, and ſhall not ſo much as Pſa. 91. 10. touch them to do them any real prejudice; but are like unto the Viper on Pauls hand, which he ſhaked off, and received no harm, Act. 28. 13. This which I ſay, cannot ſeem ſtrange to a child of God, when even the Heathen man could tell his adverſaries that threatned his Socrates, ut habet Epictet. cap. 79. death; Ye may kill me, if you will, but you cannot hurt me.

3. Did I ſay, the afflictions of Gods Saints come from one that intends them no hurt? That is but a ſmall matter in compariſon. He that afflicts them intends their good, Mala paenalia non ſuat vere mala, quia fluunt à ſummo bono, erant in ſummo bono, & ducunt ad ſummum donum. and will work them much good by it. Rom. 8. 28. All things ſhall work together for good to thoſe that love God. Do not ask me how? and which way? What thing is it that He cannot bring out of any thing, that 2 Cor. 4. 6. commanded the light to ſhine out of darkneſs? That ſpake the word, and cauſed all things to come out of nothing? Have patience a little (ye children of God, that are now under the Rod) and ye ſhall ſee it, and confeſs it your ſelves, that all Heb 12 10. is for your profit, that you may be made partakers of his holineſs: That Joh. 13. 7. The Latines call proſperous things res ſecundas; becauſe they are not to be had till afterward. They that know no ſorrow, uſually know no God. Oratio ſine malis est ſicut avis ſine alis. which you ſee not now, you ſhall ſee and thank God for afterwards. It would be too long, at preſent, to tell you how many ſeveral wayes afflictions tend to the advantage of Gods people, by bringing them unto a more clear knowledge of God, and themſelves, by weaning them from the World, and raiſing their hearts heaven-ward, by putting an edge upon their prayer, by diſcovering to them their defects, improving their faith and all other graces, by being like Mar. 9. 49. fire and ſalt to eat out thoſe corruptions, which would otherwiſe breed worms in their Conſcience, and hinder their inward peace, by keeping them from 1 Cor. 11. 32. being condemned with the world. Theſe and many other benefits, ſuch as belong to God get by being afflicted. God making the Judg. 14. 14. eater to yield them meat (according to Sampſons riddle) and the ſtrong to afford them ſweetneſs. Their loſſes and croſſes are ſuch as they Heb. 12, 9, 10 live by, and do prove their greateſt gain; and therefore (if they cannot do it yet) they ſhall ere long be able to ſay, as he did, I had been undone if I had not been undone. Themiſtocl.

4. But this is not all; Gods peoples ſufferings are inflicted by one, who hath already beſtowed upon them, that which may counter-ballance and weigh againſt all their ſorrows; God hath given them thoſe things which are more than enough and enough again, to fetch up their hearts when they are ſunk loweſt in deſpondency becauſe of any outward croſs. To know God and Chriſt, what an infinite mercy is it? John 17. 3. It is life eternal: He that hath attained this knowledge, God himſelf allows him to Jer. 9. 24. glory. To have pardon of ſin, to be juſtified in Gods ſight, ſee what ſome bid for ſuch a mercy, Mic. 6. 6, 7. thouſands of rams, ten thouſands of rivers of oyl, the firſt born of their body; they would part with any of theſe things for it, and think they made a good purchaſe too: To be adopted the child of God, what would not a man give for ſuch a priviledge, if it were to be bought? To have part in Chriſt, to have Union and Communion with him, is there any thing in the World worth the talking of the ſame day with it? All theſe things (and yet theſe are not all) God hath conferred upon thoſe that are his. Now take your calamities, (you people of God) and Job 6. 2, 3. weigh them in a ballance, and admit them to be heavier than the ſand; yet is not here enough to weigh againſt them? Will none of thoſe things, will not all of them countervail thoſe loſſes and afflictions you are under? Is the Cup God hath given you to drink ſo bitter, that all thoſe things are as good as nothing to ſweeten it? Can ye have more cauſe to be dejected either for one thing or another, than ye have to be cheered in the apprehenſion of your intereſt in ſuch things as theſe? Suppoſe Chriſt ſhould ſay to you, as to the man ſick of the Palſie, Mat. 9. 2. Son, be of good cheer, thy ſins are forgiven; would you take this comfort for a thing ſo trivial, that it would tend nothing to relieve you in your ſadneſs? If theſe things work not with you, if theſe Job 15. 11. conſolations of God be ſmall in your eyes, aſſure your ſelves it is long of your unbelief, for which you have infinite cauſe to be humbled.

5. Yet farther: your afflictions come (I ſpeak of the godly) from the hand of him, who hath (as if what he hath Sermo non valet • exprimere, Experimento opus eſt. given you for preſent were little) ſpoken of what he will do for you hereafter, and given you lively hopes of ſuch things, as 1 Cor. 2. 9. eye never ſaw, ear never heard, neither hath it entred into the heart of man to conceive. See how contemptibly the Apoſtle ſpeaks of the ſufferings of this life in compariſon of theſe things. Rom. 8. 18. Nec coelum, nec Chriſtus patitr hyperbolem. I count not the ſufferings of this preſent time, worthy to be compared with the glory that ſhall be revealed. One would think a lively hope of being admitted to the Beatifical Ʋiſion, and eternal enjoyment of God, ſhould be more than enough to dry up all our tears. And doubtleſs, if our hopes of heaven were more firm and ſtedfaſt, though they could not priviledge us from affliction, yet they would arm our hearts ſo, that it would not be poſſible for any affliction to pierce them through.

6. Again, The godly may reſt aſſured that their afflictions are ſent from no other but him, who hath (in the mean ſeaſon, till they come to heaven) engaged Heb. 13. 6. he will never leave them, nor forſake them, Eſa. 43. 2. but will be with them when they paſs through the fire and water, will not leave them deſtitute of his grace and mercy, but will be preſent with them, by his Spirit, in all their ſufferings. If God ſhould caſt us into the water, and there leave us to ſhift for our ſelves, and take no farther care of us, whether we ſink or ſwim, our caſe would be ſad: and it would be hard to find any thing that might yield us comfort. But that mans unbelief is his greateſt miſery, that thinks his miſery to be greater, than to be allayed with a promiſe of Gods preſence with him.

7. Conſider, Is not this affliction of yours his doing, to whom ye have vowed and ſworn Obedience; Obedience active, to do that which may pleaſe him; Obedience paſſive, to be pleaſed with what he doth? And is there not reaſon then for you to be dumb, and to hold your peace? Will you make vows to God, and break them when ye have done? Bind your ſelves to God by Covenant, as by bonds and cords, and will you, when you are put upon the tryal, how you will take any thing at Gods hand, carry your ſelves, as if you never meant (for all your vows) he ſhould either meddle with you or yours, farther than you your ſelves ſhould think fit? Is not this mocking of God? Nay, God will not be mocked, but this will prove bitterneſs in the latter end.

8. Is not this God who afflicts you, he whoſe will ye have prayed may be done on earth, as it is done in heaven? Have ye not often made this your petition unto his Majeſty? Nos imperaro volumus, nobis imperari nolumus. Said Anaſtaſ. to Hormiſd. And will ye now be angry, and impatient, that God ſhould rather have his will done, than you yours? Will you take on, as if it were more meet God ſhould ſubmit to your will, than you to his?

9. Laſtly, let not this be forgotten; you ſons and daughters of affliction are under his hand, who doth Lam. 3. 33. not willingly correct; he would not do it, if you needed it not, and therefore Pſa. 119 75. afflicts you in very faithfulneſs. God makes his people 1 Pet. 1. 6. heavy, but when need requires; as wiſe and loving parents correct their children, leſt otherwiſe they ſhould be ſpoiled. A child left to himſelf, brings his father to ſhame, and himſelf to ruine, and therefore a rod of correction is but requiſite to drive Pro 22. 15. away the folly, that is bound up in his heart. Hence is that pathetical expreſſion, Jer. 9. 7. Thus ſaith the Lord of Hoſts, Behold I will melt them and try them, for how ſhall I do for the daughter of my people? As if he ſhould ſay, There is no other remedy. If other warning would ſerve the turn, God would not teach us by bryers and thorns. But better weep here, than gnaſh our teeth hereafter. And as God corrects, but only when need requires, ſo he corrects no more, nor no longer. There is not one ingredient, not one jot of gall put into our Cup, more than he judgeth neceſſary for us. All theſe things conſidered, what cauſe have any of Gods people to be impatient? How fit and meet is it they ſhould be dumb under his afflicting hand?

III. Thirdly, I now proceed to thoſe arguments of patience, which may be fetcht from theſe words [Thou didſt it] that concern ſpecially ſuch ſervants of God, as ſuffer in the loſs of a dear and hopeful Child, ſuch a loſs as hath, to day, occaſioned our ſad meeting here.

1. It is he afflicts you thus, to whoſe indulgence you are thankfully to aſcribe it, that your 1 Cor. 10. 13. tentation is but common and ordinary. It is a ſad thing for one to be afflicted in an exemplary way, ſuch an one, as either cannot at all, or not eaſily be parallelled. Some of Gods people have been ſo afflicted, that they might ſay, Lam. 1. 12. Is there any bodies ſorrow like unto my ſorrow? And God owes you no more than he did them: Yet even in ſuch a caſe, though very ſad, ye have ſeen how Job did bear up his ſpirit by this conſideration, Job 1. 21. that all was Gods doing, when he could not find, or hear of any in the world, whoſe ſufferings were comparable to his. Now to loſe a Child that we dearly loved, one that was hopeful, and that we had ground to think God had made his by Adoption, what affliction is it more than thouſands of Gods people have had tryal of?

2. But ſecondly, I pray conſider, it is he hath taken him, who hath ſhewed you more favour, in taking one that came out of your loyns to wait upon himſelf, and ſee his face in glory, than he hath done you injury in removing him from you. Was it not your ambition he might go to heaven, and will you be troubled overmuch now he is gone? Did 1 Sam. 16. 19 Saul do Jeſſe any wrong, or did he think it would be ſo interpreted, when he ſent for his ſon David to come and wait upon him at Court? But you would not have had him gone ſo ſoon: you would ſtill have enjoyed him a little, and a little longer, and have had him to have lingred here. It ſeems then all the difference betwixt God and you, is only in point of a little time more or leſs: That which God hath done now, you would have had him done hereafter. But can there be any good reaſon why you ſhould be tormented, becauſe God hath made one of yours happy ſo ſoon?

3. Tell me, Is not God who hath taken your Child, he whoſe your Child was, infinitely more than he was yours? Did you frame him, and faſhion him? Did you either make his Soul, or ſo much as one part or member of his Body? Or if any one had been wanting, could you have made up that defect? Though you might challenge more intereſt in him, than any upon earth, yet what was your intereſt in him, if compared with Gods? Do not you know, that in reſpect of that intereſt God had in him, you (though his Parents) were no more than perſons only intruſted to breed him, and bring him up for his heavenly Father? And muſt he not go, or will you be troubled if he go, when his Father and yours ſends for him? Our bleſſed Saviour is propounded to us for a pattern of obedience, and Luke 2. 49. cum. 51. ſubjection to earthly parents: but he muſt go, and be, whither, and where his heavenly Father called him, and enjoyned him, for all them: and they muſt ſubmit, and talk no more of their intereſt, when God challengeth his.

4. It is he hath taken him, who is wiſer than you, and only knows from how many evils and miſeries, he, by death, is freed, that we who are left behind may live to ſee and ſuffer; who can tell what ſad times are coming? and is it not then a mercy to us, and ought we not, not only to be patient but thankful (though it is an hard leſſon) when we have cauſe to hope that any of ours are got ſafe to heaven, where fleſh, and devil, and world, ſhall not be able any more to annoy them, to all eternity?

5. When you think who it is hath taken him from you, remember it is he to whom when he was baptized you did voluntarily dedicate and devote him. We and all ours are at Gods diſpoſal, whether we will or no (as we heard before) and there is no help for it; yet God loves that we • hould freely make a ſurrender to him of what is his own, (which elſe he will diſtrain for, and have at his pleaſure, do we what we can to the contrary) and he accepts in graciouſly when we do ſo, as an act of our ſervice and homage to him. But ſhall we give and take? Surrender up ours to God, and pretend to do it cordially, and when it comes to the point, ſtruggle, and hold back as far as we are able, and part with that, which we have by our own act given to God grudgingly, and with an ill will? If we do not mean to give up our ſelves, and ours to God, why do we play the hypocrites, and pretend it? If we do it really and in good earneſt, why do we repine when God takes but that, which is not only his own, but which we have freely given him?

6. I ſhall adde but one Conſideration more; which was ſuggeſted by a Reverend and worthy Man, 'Tis he hath taken your Son, who did ſo freely give you his. God ſpared Mr. A. not his only Son for you, but was willing to give him up even to the death, and thought not much to part with him; and while you think of what God hath done in this kind, it cannot but ſeem a poor thing, (in your own eyes) for you to part with yours when he will have it to be ſo.

All theſe things ſaid together, I ſuppoſe you will ſay, the conſideration of Gods hand in all our afflictions hath enough in it to make us ſubmiſs and calm, to make us patient, and contented, in a word, to make us dumb and ſilent under his ſharpeſt Diſpenſations.

And now I ſhall adventure to open and ſearch the wound of thoſe our worthy friends who are moſt concerned (and with whom we ſympathize) in this ſad loſs: and for whoſe ſake (ſpecially) I have provided the plaiſter, the ingredients of which I have been ſo long giving you the account of. And though I ſhall (I believe) make the wound bleed afreſh, by telling you, in their hearing, what it is they mourn thus for; yet having a Remedy at hand ſo ſoveraign, and ſo approved, I hope by the application of it, their ſorrow will, in ſome good ſort, be allayed.

I had thought to have reduced what I have to ſay concerning this ſweet Child that is gone (and ſo I eaſily might) to three heads; his parts, which appeared in him very early: his piety, of which he gave good evidence; and his dutifulneſs to his Parents, which was as remarkable as the other two. But I my ſelf was ſo affected with ſundry paſſages concerning him (which I have to tell you) as they came ſuddenly to my mind, that I ſhall even repreſent them to you, in the ſame order, wherein mine own thoughts at firſt met with them, not ſtanding upon any method.

This ſweet Child was five years and an half old compleat, within two or three dayes, when God took him: But he had arrived to that in five years, and a little more, that ſome which are here (I am afraid) have not arrived to in ten times that ſpace.

He had learn'd his The Aſſemblies ſhorter Catechiſm. Catechiſm throughout, and began to learn it over again, with the proofs out of the Scripture at large, wherein he had made ſome progreſs. Yet did he not learn theſe things as a Parrot by rote, without underſtanding what he ſaid, but could give a good account (much beyond what might be expected in one of his years) of the ſenſe and meaning of what he learn'd. Of this, both others, and I my ſelf have made ſome experience.

Neither did he look upon his Catechiſm only as a task impoſed upon him by his Parents, which he was to learn, for fear of the rod; but took a great deal of pleaſure in it, and would often have it at night to bed with him. Some good acquaintance alſo he had gotten with the Scripture ſtory. Theſe things argue both parts, and ſomething of a pious diſpoſition likewiſe. How few ſuch of his age are to be found?

He met one day (in a Gentlewomans Chamber, who lives in the houſe) with a book that treated of the paſſion of Chriſt, and reading a little in it, ſaid he liked the Book well, and that he would read it over. So he began and read ſome few pages, then turned the leaf down, and the next day came again and began where he left, and ſo from day to day, till he had read a conſiderable part of it.

He was a very dutiful Child to his Parents, and would exceedingly rejoyce, when he had done any thing, or carried himſelf ſo, as to pleaſe them.

He was taken with the Book called, The Practice of Piety, and delighted to be reading in it.

His Father ſpeaking to him one day about the Devil and Hell, and things of that nature, asked him if he were not afraid to be alone? He anſwered no: for God would defend him. His Father asked him, why he thought ſo? He replyed, that he loved God, and that he hoped God loved him. But (ſaith his Father) you have been a ſinner, and God loves not ſinners. But I am ſorry for my ſins (ſaith he) and do repent. Repent (replyed his Father) do you know what repentance means, and what belongs unto it? And he gave him a good account of the apprehenſion he had of the nature of that Grace, according to what he had learn'd in his Catechiſm, but yet in his own words and expreſſions.

He would oft ask his Siſter (who was ſomewhat younger than himſelf) whether ſhe truſted in God, and loved God? and would tell her, that if ſhe ſought God, God would be found of her, but if ſhe forſook God, God would caſt her off for ever.

He took that delight in his book, that his Father and Mother have ſeen cauſe ſometimes to hide away his book from him.

He was never obſerved to diſcover any pouting or diſcontent, when upon any occaſion he was corrected. And you muſt not think I am telling you the ſtory of one, in whom Adam (as they feign of Bonaventure) never ſinned. There is that fooliſhneſs bound up in all childrens hearts, that will ſometimes need the rod of correction; though there be very Prov. 22. 15. few in whom there appeared leſs than in him.

The day before he died, he deſired me to pray for him: I told him, if he would have me to pray for him, he muſt tell me, what I ſhould pray for; and what he would have God to do for him! He anſwered, To pardon my ſins.

Oft upon his ſick-bed he would be repeating to himſelf the 55 Chapter of Eſay, and other pieces of Scripture, which in the time of his health he had learn'd by heart.

But that paſſage in the forementioned Chapter was moſt frequently in his mouth, and uttered by him with much affection: My thoughts are not your thoughts, neither are my wayes your wayes, ſaith the Lord: For as the heavens are higher than the earth, ſo are my wayes higher than your wayes, and my thoughts than your thoughts: as if God (out of this ſweet Babes mouth) had, in theſe words, read to his Parents a Lecture of ſilence and ſubmiſſion under his hand, and taught them that he muſt be dealt with and diſpoſed of, not as they, but as his heavenly Father (whoſe thoughts were far different) ſhould think fitting.

One time he brake out into this expreſſion, My God, my God, deliver me out of this miſery, and from the pains of hell for ever.

A little before his death he brake out into theſe words, My ſins pardon, my ſoul ſave for Chriſt his ſake.

I cannot blame thoſe worthy perſons ſo neerly related to him, though they mourn at parting with ſuch a ſweet and hopeful Child; any more than I could blame them for feeling pain, if one of their limbs were torn from another. Only they muſt not mourn to deſpondency; and I hope I gave them ſufficient reaſon why, before.

What an inſtrument of Gods glory might he have proved? What a deal of ſervice might he have done to God (in all likelihood) had he lived to old age? But it was Gods doing.

I ſhall only make two or three Animadverſions upon the whole, and conclude all with five words of application.

How many are there that live to fifty or threeſcore years, of whoſe life ſo good an account cannot be given as of this little one, of five years of age and an half?

How many Gentlemen be there, of whom when they die, all that can be ſaid is this, They were born, they did eat, and drink, and play, and hunt, and hawk, and lived like ſo many wild Aſs-colts, never minding any thing that concern'd Job 11. 12. Gods glory, or their own ſalvation, either when they were children, or after they came to mans eſtate, and ſo died, and dropt into hell?

How many others be there, of whom when they die, all that can be ſaid is this; They were born, they did eat and drink, and moil and labour for the bread that periſheth with all their might, but neither knew, nor cared to know what they were born for, like bruit creatures, only minding preſent things, and thus ſpent fifty or threeſcore years, and ſo died, and went down to hell?

How much more comfortably might a Miniſter of the Goſpel admit to the Sacrament of the Lords Supper ſuch a Child as this, notwithſtanding his years, than thoſe of ten times his age that are children (would to God they were like ſome children) in underſtanding?

I ſhall make Application of what hath been ſaid touching him, in five words.

1. To all in general, to admire and adore Gods Grace, which doth ſhew it ſelf, and work thus in little ones. Do not ſay, All this was nothing but his education. Bleſſed —Laudes ſive tuas in Chriſto, ſive magis in te laudes Chriſti. Aug. ad Valer. Com. be God for his education: and thoſe children have cauſe to bleſs God, whoſe Parents have been careful to bring them up in his fear. But ſure it was ſomething elſe, for we ſee how different wayes thoſe take, that have one and the ſame education. If education would have done the thing (without Gods bleſſing) doubtleſs Eli, and David, and many others of Gods Saints, had never had their hearts broken by the ungraciouſneſs of their children.

2. To Parents, to encourage them to be dropping principles of Religion into their little ones, and to be doing it betime; to ſeaſon the Veſſel firſt, if poſſible, with the fear of God. We know not how ſoon God may be pleaſed to work upon the hearts of our children, even the youngeſt of them.

3. To young ones, that they would learn to imitate and follow this example, that hath been ſet before them. Learn to know God, and remember your Creator betimes: Learn to pay the duty and obſervance you owe unto your Parents. This is a thing well-pleaſing unto God.

4. To old ones, that come ſhort of this ſweet Child; Bluſh and be aſhamed (man!) to be forty or fifty years of age (it may be more) and yet out-ſtripped by a Child of five years and an half, not to have attained ſo much knowledge of God, and the things that concern your ſouls, in all theſe years, as he had attained in ſo ſhort a ſpace. Learn to know God at laſt, get acquaintance with the principles of Religion, while you have yet a day, while ye have yet an hour left, before ye go hence, and be ſeen no more. You will ſay, would you have us old folks, (as this age) go learn Object. the Catechiſm like children?

If you do not know thoſe things already, why not? I Anſw. 2 Theſ. 1. 8. am ſure you were better do ſo, Than have Chriſt come in flaming fire to take vengeance on you becauſe you know not God. It is better by far to ſet your ſelves to the learning of the points in the Catechiſm, than to go to hell for your ignorance.

5. To thoſe worthy perſons, the neer Relations of this ſweet Babe that is gone; God hath but taken up this little Lamb to heaven, to make you, in your hearts and affections to follow after. There is a part of you in heaven already: He muſt not come again to you, make ſure that you meet him there. And when you think how dearly you miſs him, remember but who hath taken him. Submit to, and acquieſce in Gods Diſpenſation. Remember it is his hand. Some do think there is no ſuch Remedy for the Diſeaſe called the Kings-Evil, as a touch with the Kings Hand: but this I am ſure of, there is no ſuch way to abate the anguiſh of our ſouls under any ſmarting blow from Gods Hand, as the ſerious conſideration of Gods Hand, from whence the pain comes. Do not forget the Text, Be dumb, open not your mouths: not one word: It is Gods doing.