Spirituall SUBMISSION.

THis Psalme (as appears by the Title) had Da­vid for the sub­ordinate Au­thor of it. Him (being a man to his heart) he did imploy principally to be the Holy Ghosts Penman to write this excellent piece [Page 2] of Scripture, this Book of Psalms.

It is directed to Jeduthun who was one of the three Praefects or Masters of Mu­sick, appointed and ordered by David for the guiding of Song in the House of the Lord, 1 Chron. 25. 1, 6, 7.

It was penned in Meeter, for it is (Mizmor of Da­vid) a Psalm of David which notes Sermonem con­cisum,Ford super Psal. 3. de modo ora­tionis.ab omni verborum, aut syllabarum superfluitate resectum, a short speech, that hath all superfluity of words or syllables lopped and pared off: Nor is it only bound up by the mea­sure and number of feet, Quemadmodum poëtae car­mina componunt, but by the number of Syllables, that it [Page 3] may be rightly disposed and fit for Song.

At what time, and upon what occasion this Psalm was written, is in the judge­ment of the Learned very uncertain: Those that ven­ture farthest give us but their conjectures, and there­fore I shall not follow them, unless they had a Lanthorn. Leaving suppositions, that it might referre to Sauls persecution, to Amnons In­cest, to Absolons murther first, or treason after, or to any grievous sicknesse, occasioned by his g [...]ief up­on any or all of these: It is certain David (notwith­standing his love to God, and Gods to him) was ex­ercised with [...]ariety of great and sore troubles; with af­flictions [Page 4] repeated, and of long continuance: And to such a season wherein he was thus exercised, it ap­pears by the scope and whole contexture of the Song he doth referre. And further, it is as clear from the Psalm it self, that those afflictions which carried his eye to them in the writing of this, were such, and fil­led with so much bitterness, that he had much ado to bridle his passion, nay though he did with strong resolutions as with a bridle or muzrole constrain his lips, yet by reason of the pressing weight of his sor­rows, his passion like fire shut up, did eat out its way, and transport him beyond the limits of religious sobri­ety. [Page 5] This I look upon (and therein I follow that great and sound Expositor, who erres as seldom as most do in giving the sense of Scri­pture, M^r Calvin) as the principall scope of the Psalm, to make known to the Church of God, what David had the sad experi­ence of, viz. the great strength and power of pas­sion under the sharpnesse and bitternesse of afflicti­onTenen­dum est Davidem hoc Psalmo non praedi­care virtu­tem suam quod vota ad pietatis regulam composita coram Deo conceperit, sed potius infirmitatis suae vitium fateri, quod efferbuerit immodico dolore, & impetu rap [...]us fuerit ad expostulandum. Grace it self is many times hard ma [...]cht with corruption..

The Psalm consists of two parts. The first Exegeti­call or Narrative. The se­cond Eucticall or Precative. [Page 6] A Narration and a prayer take up the whole. In the former you have the Pro­phets disease laid open. In the later, the means of cure, or remedy applied.

That which he declares in the first part was,

1. That he was sensible of his passion, under the sense of his affliction, viz. that he had need of a bridle, when God used a spur. This is fairly implied, v. 1.

2. His resolution to keep under his passion, when he felt it began to stirre. I said I will take heed, I will keep my mouth as with a bridle, or mousell. Or as the Greek with a ward.B. Hall in locum. As if he had said, I set down this con­stant resolut [...]on to mousell, and lock up my lips, that I [Page 7] might not give my tongue leave to break out into any impatient or unbeseeming speech, &c. By this is no­ted the untamednesse of the tongue, which must by force and watchfulnesse be restrained, or else will get out of doors, and kindle fire.

3. The successe of this resolution and his endea­vours for a time, the sup­pression of his passionate distemper, v. 2. I was dumb, with silence I held my peace, &c.

4. The power and pre­valency of his passion af­terwards, Dolor meus tur­batus est, incaluit cor meum, In meditatione mea exarsit ignis, loquutus sum lingua; my grief was stirred, my [Page 8] heart waxed hot within me, whiles I was musing the fire burned, I spake with my tongue. Though David had with great constancy en­deavoured to subdue and keep under the risings of his heart, yet he tels us, the fire was but smothered, not quenched, his passions were like fire suppressed, which makes its way by degrees, and then breaks out with greater violence. [...] Calvins note upon this is, By how much any man sets himself more diligently to bring his heart to obedience, and strives to be patient under his trials, by so much the more many times is he vex­ed with his passions; and he gives the reason, because in such a case Satan puts [Page 9] forth his utmost, to oppose him in his honest endea­vours, who in the mean time lets them alone, and doth not trouble them, whom he findes senselesse and careless under the hand of God. He addes an in­couraging perswasive to those that are troubled with such inordinate inflamma­tions, to remember David least we faint in our mindes, and the experience of our weakness should betray our hopes.

In the verses following he gives an account of the language which he uttered, when his passions got vent, to v. 7. which though they carry truth in them, and are an excellent description of the vanity of mans life, [Page 10] yet as they were uttered, and timed, do clearly ar­gue by the context that he was transported vitioso ex­cessu. And therefore saith my former Author, Non sine stomacho & indignatio­ne dicit, Notum fac mihi Iehovah finem meum, &c. It was not without stomack and passion that he saith, Lord make me to know mine end.

In the later part you have the way of Davids cure, or the means by which his soul was reduced to a quiet tem­per:

1. Hope in God, v. 7.

2. Prayer to God, v. 8.

3. The serious conside­ration of Gods hand in the evils which he suffered; by which he doth correct him­self [Page 11] for the breakings out of his passion before. As if he had said, Oh my soul, dost thou consider from whom thy afflictions come, that thou thus complainest? Thou hast to deal with God, not with man; What dost thou mean thus to lift up thy self? God hath done it, and wilt thou call him to account? This was of ad­mirable use to stop his mouth, to call in his heat, to temper his passion, I was dumb, I opened not my mouth, because thou didst it. Nihil ad compescendos doloris im­petus aptius est quam ubi nobis in mentem venit, non cum homine mortali, sed cum Deo esse negotium.

And thus I have brought you to my text, which is [Page 12] conveyed into Davids pray­er, the second part of the Psalm.

The sense is plain, and therefore I will not seek a knot in a bu [...]rush: When David saith [...] Obmu­tui, I was dumb, a word that signifies to binde, as well as to be mute and dumb, because those that are dumb, whether by a naturall ne­cessity, Mat. 15. [...]1. Mark [...]. 32, 33, [...]4, 35. as were divers of those whom Christ cured, Ezek. 3. [...]6, 27. or by a Divine restraint, as the Prophet Ezekiel was; or by a rationall, voluntary choice, as was this Prophet David both at thisPs. 38. 13 and at other times; they are as it were tongue-tied, they have their lips stitcht and bound up; either they have not a [Page 13] faculty to use, or they do not use the faculty they have. Thus bound up was our Prophet in the present case. According to his pur­pose in the beginning of the Psalm, he had now got on his mousell, whereby his lips were kept shut, and he restrained from speak­ing: And the meaning reacheth no further, but to his patient and humble silence under Gods dispen­sation of the crosse, viz. That upon the serious and well-weighed consideration of Gods hand in the affli­ction, and smarting rods upon his back, he laid a law upon his tongue that he might not then sin against God, when Gods hand was upon him for his sin.

[Page 14]Now without any more travell about this little spot, I shall make some observa­tion upon these words, and carry them home in appli­cation, that if God please we may come to reap some­thing of our seed. And whereas it appears both by the context, and the gene­rall scope of the Psalm, that David found a work on it, to get and keep his heart in a quiet, silent frame: We shall in the entrance offer this Consideration,

That the dear servants of God do finde a great businesse on it,Doct. and have much ado to keep under inordinate passi­ons, when God keeps them under sore afflictions, puts them upon sharp trials.

The weaknesses of the [Page 15] most eminent Saints do of­fer themselves for proof of this. Moses though he were as even spun as most upon earth, yet he made some snarles: he shewed that he [...]ould be provoked, if you reade Numb. 11. ad 16. you will finde Moses himself too snappish with God, Where­fore hast thou afflicted thy ser­vant, &c.

I shall leave you to look upon Eliah, 1 King. 19. 4. Job, Job 3. 20, 21, 22, 23. & 6. 8, 9. & 7. 15, 16. the Pro­phet Jeremiah, Jer. 20. 14, 15, 16, 17, 18. David, Psal. 73. 2, 3. Jonah, Jon. 4. 1, 2, 3, 4, 8, 9. Rachel, Gen. 30. 1.

These were eminent Saints, yet they could not alwaies keep the fire in the chimny, even these were sometimes [Page 16] in danger of being scoreht and burnt by their own passions: And no wonder, For

1. They were men, not Angels, Grace doth not change the beings of crea­tures.

2. The most eminent Saints upon earth have pas­sions, and are in some mea­sure subject to them, James 5. 17.

3. There is something of corruption in all the Saints passions; their faculties are but in part renewed: Though something of inor­dinate affection be morti­fied, yet there is something more to be mortified, Col. 3. 5.

4. Passions are quickly moved, easily stirred up, [Page 17] they have a great deal of Gun-powder in them, and you know one spark will blow up a whole barrell of that, oh how quickly did Jonah catch fire, Jonah 4.

5. The Saint is not al­wayes at home; the rege­nerate part doth not ever play its part, as one active and in arms to keep down the risings of those mala­pert quick-silver inmates of the soul which will lie down no longer then they are kept down; where was the Saint think you when Jonah told God to his face, He did well to be angry, Jon. 4. when Jeremiah Cursed the day of his birth, Jer. 20. Both grace and reason too have their sleeping times in the Saints.

6. The enemy (and that [Page 18] is the devil) doth watch to get advantage, and when there is occasion he puts on and provokes exceedingly to unhinge the soul, to work disorder, Job 1. 11. Besides, knowing his advantage, how weak, how foolish, how bruitish passion makes us, Psa. 73. 22. and how prepa­red for temptation, he rest­lestly useth all his art to bring the soul into this rout and confusion.

7. When the passions are broke loose and have got the reins it is a hard matter even for grace it self to qui­et and charm them again, if out of these chains they will not be commanded; It is as easie to quench fire in the thatch as to lay passion in the Soul;Jonah 4. 3, 4, 5, 9. Both Job and [Page 19] David found it so.

To prevent mistakes, and to help your understanding take these Rules with this Point.

1. Though good men have their passions, yet they are not wholly under the power of their passions, in part they are renewed though but in part, Gal. 5. 24

2. The passions of good men are none of their ver­tues; though the men be good, it is no part of their goodnesse to have their af­fections inordinate, but sin­ful in them as well as in o­thers, and more scandalous then in others; the better the man the worse the fact, when he moves irregularly, Psa. 73. 22. Job 42.

3. The stronger any mans [Page 20] passions are, and the more inordinate, the lesse he hath of a Saint in him, Ecci. 7. 9. the more of a beast, Psa. 73

4. The more holy any man is, the more ashamed, the more weary, the more humbled for the inordinate­nesse of his passions, the more resolved, the more watchfull against them, that he be not [...] brought under their power, Psal. 73. 22. Job 42. 6. Psal. 39. 1, 2.

5. It is most unbeseeming and unworthy of a Saint to be often and ordinarily transported with inordi­nate passions. Not only in fore and breaking afflicti­ons to be moved to unqui­etnesse, but upon lesse, tri­vial, and but supposed occa­sions, to put off the man to [Page 21] dispossesse the soul of rea­son and patience, is most unworthy.

To improve this, take these Consectaries by way of Information.Vse 1. Inform. It follows,

1. If the godly in afflicti­on be subject to passion, and can hardly keep them down, no wonder if other men utterly destitute of grace do grow drunk and mad with passion in their af­fliction; Though they can­not be excused, there is no better to be expected; Their passions are ridden without bridles; What wonder is it to see Saul in a passion? 1 Sam. 20. 29, 30. When David a thousand times the better man is scarce himself, 1 Sam. 25. 13, 21, 22.

2. Godly men, yea, those [Page 22] that are got highest mus [...] have their grains and al­lowances, though they be good mettall yet they have some drosse, and they want something of their weight. Perfection is not to be loo­ked for in any Saint on this side heaven, Paul tels us he pressed after it, but he tels us also that he did not reach it, Phil. 3. 12, 13, 14.

3. Though you take li­berty to judge the weakness of a Saint, and do call pas­sion when it is inordinate an evil (for so it is) yet you ought not presently to censure and conclude the man to be evil, because in affliction thou seest him a­bused by his passion. There is bitternesse in affliction (which I might have na­med [Page 23] as a reason) and no wonder if the bitternesse of the Crosse do draw out the bitternesse of the Patient. If you see a man under his passion you see him in an ill time to make a judge­ment upon him, Who would have thought Jonah to have been a Saint that should have seen no more of him then in his passion? Jonah 4.

4. There is no ground for any man to pride him­self or to be lift up, because of his graces, as if in case of aff [...]iction he would not shew so much weaknesse, passion, impatience, as he sees some others doe; It may be you would not, and it is good to resolve against it; but yet do not say you will not, lest your pride be­tray [Page 24] you, and you be [...] to your own weaknesse whatever you may think [...] you will do like other men unlesse denying your selves you get the present supply of the Spirit of Christ, Phil 1. Peter resolved as well a [...] thou canst doe in another case, Mat. 26. 35. and Da­vid in this (I hope you will own them for Saints) and yet both failed, Let him that thinks he stands, Rom. 11. 19, 20. However I will nei­ther hear nor beleeve any man that boasts of himself till I see him in such a con­dition; He doth not [...] Know himself, nor can another man know him till he come to trial.

5. They are eminent Saints, and the grace of [Page 25] God shines eminently in them, who under sore and griping sorrows and affli­ctions, do yet possesse their souls in patience, have their spirits kept quiet and un­distracted. It is a glorious sight (and the Name of God is exalted by it) to see a childe of God, keep his ground, and st [...]d un­shaken when the windes are high, and the rough billows beat upon him. I had the happinesse to see such a sight, (and I blesse God I saw it with wonder and thankfulnesse) in that blessed and renowned Rock and Pillar of the Church M^r Whitaker, in whom patience had the Conquest over the most breaking torments that I [Page 26] have known lying upon any Saint in this Age. As of Job, so it may well be said of him in after-times, Have you not heard of th [...] Patience of Whitaker? Jam. 5. 26 How illustrious did this grace of God make this Saint of God? How glorious was God himself in that grace which was given to this Saint, by which he stood so invincibly in his sharp encounters?

1. When you see a man that fear [...] God under af­fliction,Vse 2. Instruct. especially if his afflictions be great, unusual, doubled, of long continu­ance, put on your bowels, and go to your prayers; Be they what they will, (though the excellent up­on earth) you cannot miss [Page 27] your mark; If they be men, and on this side Heaven, they may have need of them, and will thank you for them; Pity them, they have not only afflicti­ons to bear, but passions to subdue, by reason of those afflictions, Job 6. 1. to the 14^th ver. Pray for them that they may be holden up by God, not lose their patience, whiles they bear their Crosse, but have their spiri [...]s sweetly calmed and meekned to submit to God [...] ch [...]stisements, not to make God suffer by their mur­murings; This is a charita­ble work; Thou dost that man wrong whom thou thinkest so strong, so pati­ent, as not to need thy prayers, and therefore spa­rest [Page 28] them upon that account.

2. Learn to know your selves, that you are men and women, subject to like passions with other of your fellows. And therefore though you are naturally of meek and quiet spirits, and by grace made more impassionate, yet do not flatter your selves; You know not what your affli­ctions may be, what tem­ptations may be joyned with your afflictions, and how both these may work upon your disposition, and draw out your pas­sion.

1. Be holily jealous o [...] your selves, afraid least you should miscarry, walk humbly in the sense of your [Page 29] own weaknesse;Rom. 11, 20, Those children have fewest fals that are most afraid of them. Consider Moses, Da­vid, Job, Jeremiah, and do not presume.

2. Follow God earnestly before afflictions come, that you may be armed, and prepared for them when they come. Make Davids prayer your own, Psalm 17. 5.

3. Study the evil of be­ing brought under your passions, and of discovering that weakness in affliction, wherein Gods Honour, Religions Credit, your own Peace and Comfort are like to suffer so much.

4. Make it your daily exercise to bridle these Colts [...], to be mortifying [Page 30] your inordinate passions be­fore-hand. The sooner you begin with them, the better able you will be to rule them: Inure them to sub­jection when they appear in their weakest motions; and when you have broken them, and used them to the yoke, you will be lesse troubled with them. This must be your work, Colos. 3. 5.

5. Acquaint your selves with the promises; improve faith upon them, and lay them up against the day of affliction and temptation, Job 5. 17, 18, 19, 20, &c. Isa. 43. 1, 2. Rom. 8. The Promi­ses will feed your faith, and your faith will strengthen your souls.

Another Point that I must [Page 31] salute by the way, as impli­ed, is,

Whatsoever afflictions or chastisements do lie upon the Saints,Obser. 2. God is the Author of them. Though it be of our deserving, it is of God [...] doing, Thou didst it, Job 1. 21. Hos. 6. 1.

This is true, 1. What­soever the affliction is in its kinde, and whereever it toucheth, whether outward or inward, whether upon the body or soul, or name, or state, or family, it is the hand of God, Amos 3. 6. 2 Sam. 16. 11. Isa. 45. 7. Hos. 6. 1.

2. Whatsoever it is in Circumstance, for the sea­son, measure, manner, duration, Instruments im­ployed about it, and the [Page 32] manner of their acting, yet the thing is of the Lord; Satan cannot touch Job, unlesse God first stretch forth his hand against him, Job 1. 11.

To clear this, consider

1. That all the evils of affliction, were fore-laid in the eternal and wise Coun­sel of God; Gods Coun­sel is comprehensive of all events, Isa. 14. 24, 25, 26. & 23. 8, 9. Jer. 4. 28, 29.

2. The Commission which is issued out in time, for the execution of the Counsel, is signed under his own hand. He that hath taken up the purpose, sees to the accomplish­ment; when the date is expired the Counsell works: My Counsell shall [Page 33] stand, Isaiah 46. 10.

3. In his Providence, he doth direct, and order the execution to its end, Jer. 47. 6, 7.

Object. How can it be said to be Gods doing, when it comes not immediately from him, but Instraments are imployed about it, and the Instrument acts crookedly, and layes the foundation of my affliction in his own wic­kednesse? For example, Some of Davids Domestique affli­ctions, were2 Sam. 13. 11, 12, 13, 14. Tamars de­flouring by Amnon, ver. 28. the death of Amnon by Abso­lom; Incest and murther are committed to make up Davids crosse; Shall this be said to be of Gods do­ing?

Answ. Those affliction [...], [Page 34] wherein wicked men are Instrumen [...]s, and wherein the Instrument acts most crookedly (as afflictions) are of Gods doing notwith­standing. He himself owns all the evil of affliction, as the Author of it, Amos 3. 6. Isa. 45. 7. and therefore we offer no injury to his Holinesse, when we ascribe it to him. Job made no scruple to say, when Sabe­ans and Caldeans had plun­dered him of his substance (which was theft in them) That the Lord had taken, Job 1.

Understand therefore,

1. That the affliction or punishment, under which any man suffers, is to be distinguished from the sin of the Instruments that are [Page 35] used about the affliction▪ The sinne is theirs tha [...] commit it, the affliction is Gods, though God makes use of an Instrument to execute his purpose in the chastisement of his Childe, yet he puts no vitiosity into the Instrument that he makes use of. Evil In­struments act crookedly, out of their own stock.

2. God is a free and un­limited Agent; He may use what Instrument he will to serve his own purpose; and may suffer the Instru­ment to use its freedom about the doing of his work, to bring about his end by the Instrument, as he did in the crucifying of Christ, Acts 2. 23. God is not, cannot be the Au­thor [Page 36] of sinne; but it must ever be acknowledged, that he is, and cannot but be, the orderer and disposer of it, 1 King. 22. 22, 23, 24. It is his pleasure to suffer sin to be in the world, and whiles it is in the world it is not strange, if he order the sinne of a wicked man, to correct and punish the sins of good men, as is clear in the case between David and his children, if you look but one Chapter back, 2 Sam. 12. 7, 8, 9, 10, 11.

3. Though men cannot make use of other mens sins, to bring about their ends without defiling them­selves; (and therefore he that doth not hinder is said to command, rightly un­derstood) yet God can, [Page 37] and doth, by the sinnes of the worst men, and contra­ry to their intentions, work out his own glory, and his peoples good, without the least touch of pollution to himself, the least impeach­ment to his Honour, Holi­nesse, and Justice, Exodus 9. 12. and 17. These things considered, viz. That God is not the Authour of the Instruments sinne, but the wise orderer of it, and that he hath skill, and doth or­der the sins of men, in pu­nishing his people to serve his own glory, and their good, we need not be afraid to say, That God is the Authour of the afflicti­on whatsoever it is, where men that are the Instru­ments in the affliction, are [Page 38] Authors of the sin. I shall apply this briefly.

It follows,Vse 1. Job 5. 6. as in Job 5. 6. That afflictions spring not out of the dust, neither do they come by [...]hance; which way soever they come, the most high God hath a hand in them.

2. It is folly much to eye the Instrument in afflicti­ons, in cases where Instru­ments are used. The In­strument is but Gods Rod, Psal. 17 13, 14. and could not act, if it were not let out, and ordered by the principal Agent.

3. Whatever the afflicti­on is that we are any of us exercised with, it is duty to look up above the In­strument (i. e.) to see the hand of God which guides [Page 39] the Instrument, to own him in it, to fall down before him, to hear what he speaks, and observe him carefully in all that befals us. Thus did David in this Text, and in the case of Shime [...], 2 Sam. 16. 10. And so Job, Job 1. Well were it if we could all do so, both in reference to the general and publick [...]ala­mities upon the Nation; and in relation to our do­mestick and personal trials. We are apt to dwell too much upon the second causes, and neglect the first.

4. It sheweth us whether to go for the moderating, removing, bearing, sancti­fying of our affliction (i. e.) to him whose hand is [Page 40] stretched out against us in the affliction. Our way is to God by Repentance, Hos. 6. 1. & 14. and hum­ble prayer, Hos. 14. 1, 2. Thus God teacheth, Ps. 50. and the Saints have learned, Ps. 116. 3, 4.

5. You may see upon whom you must trust, in the presence and use of all means, when you are un­der affliction. You may make use of Physicians, Estates, Friends, other Creatures to help. It is duty to use them, and mercy to have them. But you must trust in none for your help in affliction, but in him that hath the com­mand of the affliction. It was As [...]'s sinne to trust in the Physician, 2 Chron. [Page 41] 16. 12. It is the rich mans to trust in his wealth, Pro. 10. 15. None of these can help without God; He that breaks must binde up; He that smites must heal. If God be the Authour of the affliction,Hos. 6. 1. it is too hard a work for any creature without God, to be the Author of the Cure.

6. You may by this judge whether you must carry the glory, and to whom you must pay the Tribute, for moderating, removing, sanctifying your afflictions; Sure it must be to him that is both the Author of the affliction, and of this Grace also, to moderate, remove, or san­ctifie. In all our afflicti­ons, we may take notice [Page 42] of something of mercy. And whatever we can take notice of in this kinde, it is Gods work that is the Author of the affliction: And if the mercy be hi [...], let not another have the glory, nor let him want it that so well deserve [...] Our afflictions, whatsoe­ver they be, are not so great, so long, so sharp, so mischievous, as God could make them: And if he cut off any thing of the time or measure, we have reason to acknow­ledge him, Lam. 3. 22. Ezr. 9. 3.

7. It is the great hap­pinesse of good men, that God is the Authour of affliction, though men that are wicked are sometimes [Page 43] imployed as Instruments about them: Though the Instrument be an enemy, and would devour and make an end, Exodus 15. Yet he that is the Author, is a Father, Revel. 3. 19. Psal. 103. A [...]d they may assure themselves, that the Authour will not resign up his Soveraignty to the Instrument; It shall not be as wicked men would have it, Psal. 76. 10. Nor is it possible that the af­flictions of the Saints should hurt them, because it is God that inflicts and orders them, Revel. 2. 10. Isa. 27. 7, 8. Despair not therefore because of In­struments, Men, Devils, because of their number, power, rage, subtilty, vi­gilancy; [Page 44] they are all bu [...] Instruments; God hat [...] the managing of all, the command of all; He [...] able to rate his dogs, to call them off, and tie them up when he will. This is [...] comfortable consideration to the Church and to every Saint in their greatest tria [...] when to sense they are ready to sink, viz. That they are in Gods hands; He that raiseth the winde [...] lyeth himself in the ship that is tossed, can rebuke their noise with his word, when they are too high to hear any body else.

8. Let wicked men con­sider under whose hands they lie, when affliction comes upon them, when they are sick, impoverish­ed, [Page 45] [...]amed, defamed, when they suffer in their Bodies, Names, Estates, Families, &c. It is God that doth all this; And therefore if they do not acknowledge him, humble themselves under his mighty hand, turn from iniquity, make friendship with him, he is able to double and treble what they now feel, and if that will not serve, can make them feel that which they will not now beleeve, can crush, consume, and d [...]mn them at the last, Heb. 10. 31. Luk. 12. 5.

I come now to the main [...], and that which was first in mine eye.

That this consideration in any affliction,Observ. (viz. that God hath done it) hath [Page 46] sufficient reason in it, and may be of irresistible efficacy, to stop his mouth, and make him dumb who labours under the affliction, if he make [...] right improvement of it, Job 1. 20, 21. & 2. 10.

I do not mean that th [...] consideration should make a man, especially a Chri­stian

1. A Stoick, to be void of sense, or of the stirring of his affections under Gods hand; Duty doth not destroy Nature, Grace doth rather perfect, the [...] annihilate. It cannot be that a sensible creature should be void of sense, when it is under suffering [...] which is most the object of sense: There is pain, [...] burthen, evil in affliction, [Page 47] Heb. 12. 11. And therefore there must needs be sense; No man shall ever be char­ged by God for feeling of his burthen, if he neither faint, nor fret under what he feels.

2. Much lesse can we be supposed to mean that af­fliction should make him a fool (i. e.) the wise mans fool, one that hardens himself under his Crosse, and doth not lay to heart that which befals him, that carries it so, as if there were nothing to be done by him; when he suffers under the hand of God; This is charged up­on the Jews, as an aggra­vated sinne, Isaiah 42. 25. We grant therefore, that it is a sinne for any man [Page 48] in his affliction,

1. Not to take notice of the hand of God in affliction; Affliction springs not out of the dust. Job 5. 6. 2 Chron. 7. 14. They are Gods pursevants, and he would have us know they are his, and that when we are arrested, it is at his suit, we are in his hands, and at his mercy [...] God is contemned in our affliction, if he be not owned.

2. Not to be affected with our sinn [...], the cause of our sorrow, is to adde more sinne to our sorrow, and the way to increase our sorrow by the addition of our sinne; That which every affliction speaks most plainly in ordinary, is the sin of the patient, Lam. 3. 39. [Page 49] David understood this quickly when he had num­bred the people. And this God would have us all to understand,2 Sam. 24. 10. 17. he sends affli­ctions on purpose to tell us of our sins.

3. Nor yet can this dumbnesse intend that w [...] should not be afflicted in our affliction, either not to mourn for our sin, the cause of Gods disple [...]sure, or for Gods displeasure the effect of our sinne; This were to sinne again, and to sinne more.Amo [...] 3. 8 God looks that when he ro [...]rs we should tremble; when he strikes, that we should stoop; when his hand is lifted up, that our hearts should be humbled, and cast down.James 4. 7, 9, 10. As our sinnes [Page 50] provoke God to judgment,Amos 4. Hos. 6. 1. he expects his judgements should bring us to repent­ance. This is the voice of the rod to repent, to return to God. If we do not this, we open his mouth to complain, after we have made him stretch out his hand to correct. One of these is enough.

4. Lastly, It cannot admit of this of all others, that either David did, or that we should shut ou [...] mouths, to restrain our prayers. Not to pray to God in our affliction is so farre from being our duty, that it receives a check from Nature to neglect it.Jon. 1. 5, 6 The very Hea­thens in their afflictions do betake themselves to [Page 51] their Idol-gods; we shall be shamed by them, if in like case we pray not to the true God; Afflictions are to make dumb men speak in this sense,Ps. 50. 15. not to make speaking men dumb, to abstain from prayer. God will take it very ill from any man,Zeph. 1. 6. if he strike, and they do not pray.

Qu. But What then is the meaning?

Answ. The meaning of the point is this, that if any thing, this considera­tion (of Gods doing) will be effectuall to make men dumb, to mousel their mouths, as vers. 1 (viz.) to restrain them from di­stempered hea [...]s, from pas­sionate distempers. He that considers that he hath to [Page 52] do with God in his affli­ction, may easily see he should have nothing to do with passion in his afflicti­on. David saw this, and en­deavoured it, v. 1.

But more particularly this Consideration (God hath done it) should and will where it is rightly improved keep a man,

1. From complaining at his Condition, or at the measure he hath from the hands of God. A Christian hath no ground for com­plaint, when he is under any affliction, though it be sharp and long. Be it what it will, yet Lam. 3. 39. Why doth a living man complain? The holy Ghost insinuates, That a living man hath no room for complaint. If he [Page 53] will complain, he must bring it home to himself, and discharge God. If he say, God hath done it; He stops his own mouth; Therefore he should not complain, especially since he hath Gods Answer, A man for his sin. Though God have done it, sinne hath caused it. So much as there is of complaint reflecting upon God, in our afflictions, so much is wanting of Sub­mission to God, by that complaint. This Conside­ration is good to cut off complaining, a thing that we are all apt to do when we have little cause.

2. If it will keep a man from complaining, which hath something of discon­tent [Page 54] in it, it will much lesse admit of disputing and reasoning with God, which hath too much of pride and sawcinesse in it. Mans reason cannot finde a flaw in Gods working; nor will he suffer it, that when he hath done man should dispute. It is his duty to believe that which is above his reason. He must not argue with God, because he cannot finde Gods reason in his dispen­sations, Rom. 9. 20. Nay, but O man, who art thou that repliest against God? You may perhaps finde some good men that have ventured upon this in their affliction, but it was when passion had got the upper hand of patience; Job, [Page 55] that went farre,Job 13. 19 & 23. 3, 4. did not dispute so long as his eye was kept clear upon this consideration, Job 1. 21, 22. And what he did after­wards, upon temptation, and the stirring of corru­ption, he was ashamed of it, when he had done. Humble Expostulations,Psal. 44. 23, 24, 25. God hath sometimes al­lowed, and the Saints practised, when it hath been to expresse the vehe­mency of holy desires: but carnall reasonings, and proud disputes, the expres­sions of discontent and maintenance of a quarrel, have no place against Gods providence, God hath done it, if it be improved, will take off any man from chopping Logick with God.

[Page 56]3. If it have enough to keep a man from complain­ing and disputing, it cannot want any thing to keep him from fretting and murmuring at his affliction. Shall dust and ashes be angry with his Maker? or man that is a worm suffer his bloud to heat, his passions to boyl up, if he consider that God hath done it? Suppose an af­fliction be sharp and long, Instruments used about it, be wicked, unjust, cruell, yet if he consider, that he hath to do with God, and that it is God that hath to do with him, that it is God that appoints and orders his affliction, with all its adjuncts and circum­stances, he will see little [Page 57] reason to give vent to his passions, because of the bitterness of his afflictions. It is weaknesse to be angry with the Instrument: (yea though it act crookedly, and voluntarily) but it is madnesse to be angry and tetchy with God, that orders and guides the Instrument to serve his purpose. Foolish man that sufferest thy self to be fired with thy Cross, dost thou know at whom thou murmurest and repinest? Sure thou neither knowest against whom thou quar­rellest, nor what he is, nor what thou art, nor what thou dost; If thou didst, thou wouldst leap into the water to cool thy self for fear,Ps. 1 [...]. 7. 8 lest God should [Page 58] smoke with his nostrils, cause the fire of his jea­lousie to break forth, and turn thy flames of lust into the flames of hell. We reade of one good man that once plaid the beast in this kinde, but it lies as a brand of infamy upon him, Jonah 4. 1, 8, 9. He stands in the Text as a pillar of Salt, [...]or other men to be ashamed, and take heed of such folly. When thou art under af­fliction, do but seriously consider, It is Gods doing, and I hope thou wilt be afraid to say, Thou dost well to be angry.

I suppose this Doctrine cannot want reason to convince any man that hath reason; it self is [Page 59] reason, and such as a Hea­then (by his natural light) would sit down and submit unto; for Nature it self teacheth, That, what a God doth, cannot admit of that creatures contradi­ction, that doth acknow­ledge subjection to such a Deity. Reason will not suffer a man to make his dealings with his fellow creatures, even with him­self, a measure for his dealings with God, that stands so much above him.

But let us see what Use may be made of this Do­ctrine. And it follows from hence,

1. That one of the main and capitall reasons of the non-submission,Vse 1. Inform. impatience [Page 60] and discontent of men, under the Discipline of the Rod, is the non-consi­deration, or want of the effectuall improvement of this Consideration, that their afflictions are ordered and disposed by God, that what is their suffering is Gods doing. There is a great deal of weaknesse and sinfull folly discovered in the afflicted state of the children of men: And to speak truth the godly themselves have not been all, nor alwaies clear in this matter.

1. Sometimes we finde some of them sullen and dogged under their affli­ctions, and because they could not be free from trouble, therefore in a fit [Page 61] they would die before their time. Some think this Psalm points at such a mood as this in the Prophet that wrote it. But you are sure to finde Jonah in such a fit, Jonah 4. 8.

2. Sometimes full of complaint under their burthens, Was ever sorrow like my sorrow? Lam. 1. 12. Sometimes the kinde of the affliction doth not please them, otherwhiles the season that God takes, suites not with them. Again, the smart, bitternes, length, measure, manner of Gods dealing is matter of com­plaint, one thing or other, we are apt to finde fault with in Gods dispensation, rather then set the saddle upon the right horse (i. e.) [Page 62] to finde fault with our own provocation.

3. Sometimes they accuse God, and accuse him falsly, as if he dealt hardly and unjustly with them,Job 16. 11 to 19. as if because he doth chastise them, therefore he did not love them, or were become their enemy, because he doth not indulge their folly.

4. Sometimes you may finde them in the Schools,Job 16. 21 & 13. 23, 24. they will question Gods dispensations towards them. If they must suffer they will dispute it, and know the reason why. Nay, they will climb up to the Bench, and call God to the Bar, to give an account of his dealing. And thus in a sort they make themselves [Page 63] the Gods, and God the creature. Such a thing is in it, though me [...] do not think on it.

5. Some men in their affl [...]ction, cast off their dependance, and will wait no longer, 2 Kings 6. 33. They are in haste, and if God will not help them, they will try somewhere else: A Witch, a Devil, any one shall be the Phy­sician if he will dispatch the Cure sooner then God doth.1 Sam. 28. 6, 7.

6. Sometimes they fall to fretting, they fume and chafe, and storm, and rage, and fling, as if they would break all in peeces, and play the Samsons, to knap in sunder the cords where­with God bindes them; [Page 64] Not that they can do any thing, but to shew that they are mad,Jonah 4. and must be bound.

7. Sometimes they de­spond under their afflicti­ons, and cast off their confidence,1 Sam. 27 1. as if they doubted of the accomplish­ment of the promise,Psal. 116. 11. because hope is deferred, and they have not that in their hand [...] which they have in their eyes.

8. Sometimes they have so little wit, as with the dog to lie biting of the stone; I mean, to flie upon the Instruments, which God useth in afflicting them. They will not seem to quarrell with God, but they will pick an hundred quarrels with the Rod [...] Chron. 18. 26. [Page 65] that is in his hand. It is easie to interpret their meaning.

9. Sometimes Non-sub­mission, is expressed by excessive and immoderate mourning under their af­fliction. And thus it is with some (especially in the losse of near Friends and relations) though they say little, yet they grieve much, their eyes speak a great deal more then their tongues. But it is all one as if they did speak with their tongues, God under­stands it; where there is too much of grief, there is something of discontent. He doth not submit aright to the hand of God, that suffers himself to be over­whelmed with sorrow un­der [Page 66] Gods hand. The Apo­stle supposeth such a thing as this.

10. Sometimes it is ex­pressed unhappily by the neglect or giving over duty,1 Thess. 4. 13. and so it hath been sometimes in pure con­tempt, Mal. 3. 14. Some­times upon surprisal. Some­times in passion, Jer. 20. 8, 9. But what ever is the rise of it, the thing is nought.

Now whence all this, and all the rest that breaks forth into a seab in mens carriages under affliction? Is it not hence, that men do not in their affliction consider that they are u [...] ­der the hand of God, that all that which they are discontent at, and quarrel [Page 67] with, is Gods doing? Un­doubtedly it is from hence, at least this bears a part. If there were more of the one, there should be lesse of the other, lesse passion if more serious considera­tion of this truth: I appeal to any conscientious Chri­stian, whether when they have lashed out into any passionate discontents by reason of their sufferings, they do not finde upon reflection, that this consi­deration hath lien asleep, at lest hath not been throughly improved; He that sayes he doth seri­ously consider this, and yet findes his heart to rise and quarrell with God, says also that his heart is above measure proud and [Page 68] stout against God. Doubt­lesse this is one, and a prevailing ground of the distempers that are in the soul, for the afflictions that are upon the man, not considering that God hath done it.

2. Hence it will follow, That none but a gracious heart can carry it with holy submission, quietly, and without distemper un­der affliction, especially when afflictions are sharp and pinching: And the reason is, because none but a gracious heart can make a right improvement of this Consideration. Where there is not a distinct knowledge of God, of his Attributes, of his Ends, and the fear of God to make [Page 69] the heart stand in awe of him; it is not possible this Consideration should work up to such an effect, as appeared in the Prophet in this place. I doubt not but a Heathen might be convinced of the reasona­blenesse of this, that what is done by his God, should not be contradicted by himself; but it must be a higher principle that must enable him to practise, to make such an improvement of his consideration, that it may balance his spirit, and keep it even. There must be something more then reason, to keep under the boylings of passion, when a man is scorched and pained with his af­fliction. This is an excellent [Page 70] reason indeed to balance the spirit of a man: but if there be not grace to husband and advance this reason, the pot will boyl over notwithstanding.

And this is a main rea­son of the different carriage between a godly man and a wicked man in time of affliction, I mean, when each of them acts like himself, and as such. Take a godly man, and a wicked man, and suppose their afflictions equall, yet you shall ordinarily see a deal of difference in the temper, and behaviour of the men, in reference to their affli­ctions. As the men differ so their carriage. As they differ in their principles, so you shall finde them in [Page 71] their practice. The one stoops, is quiet, dumb, silent, acknowledgeth the hand of God, and blesseth him, Job 1. 20, 21, Levit. 10. 3. 1 Sam. 3. 18. The other frets; is impatient, discontent, cannot endure the yoke, and therefore labours to shake it off, will do any thing, though ne­ver so unlawful, to get his leg out of the stocks. Job 2. 9. You have a veryful instance in Saul, 1 Sam. 28. 5, 6, 7. There is in ordinary abun­dance of difference between good and bad men in the carrying of the crosse; And if it be examined, this will be found to have an influence upon the better side, viz. the help of this consideration, That God [Page 72] hath done it, and grace to improve it.

Object. If it be said, Some wicked men lie as quietly under affliction, as any men, not expressing any thing of impatience.

Answ. There may be something like patience, and submission to the hand of God, discovered in a wicked man under afflicti­on, which if examined, is but a counterfeit; They are silent sometimes out of

1. A Stoical Apathy.

2. Or from natural cou­rage.

3. Sometimes out of meer­fullennesse.

4. Or from some im­pressions of Conscience working servile fear, or something else like these, [Page 73] but none of these, no nor all of them together do amount to that which we now treat of, viz. an ho­ly, humble, silent submis­sion under affliction [...], wrought out by the gra­cious improvement of Gods hand in the affliction that lies upon them.

Object. But you give us some Instances of very holy men, who under affliction have seemed to carry it as frowardly, and have ex­pressed as much passion as the worst.

Ans. It must be confest, And this doth so much the more confirm the As­sertion and Inference, That where Grace is [...]nting, an holy submission to Gods hand (as the hand of God) [Page 74] must needs be wanting. It is hardly done where there is grace, and therefore where it is not, it is not to be expected; Know then

1. That the Judgements of those that are gracious ones are right for this, That when God strikes, they should be dumb and silent.Lam. 3. 26, 27. They own it as good to do so,Rom. 7. 14, 16. though sometime they do not the good they own.

2. It is in their scope to be that in performance, which they are in consci­ence, to practise as they judge. Every gracious heart resolves to keep the Commandments of God, Psal. 119. 115. And because the Command reacheth [Page 75] their tongues, therefore to bridle their lips when Gods rod is upon their backs, v. 1. I said I will.

3. It is in their endea­vour, as well as in their purpose; They know it to be their duty, and as duty they set upon what they know, v. [...]. I was dumb, I held my peace. They are fruitlesse and vain purposes that are not seconded with some endeavours. Job, though surprized afterward, held in to a miracle the first and second bouts that Sa­tan had with him, Job 1: 21, 22. & 2. 10.

4. But the best of the Saints that is here in a bearing Condition hath flesh in him as well as Spirit. And hence it is, [Page 76] that the worser part is sometimes the stronger by the advantage of temptati­on, and then passion gets the upperhand of patience, as otherwhiles patience doth of passion. A Chri­stian is but in the fight, not come to a perfect con­quest, 1 Cor. 9. 26. And whiles he is in fight, it may be his unhappinesse to have his affections rout­ed till he rally again. He is sure he shall have the victory at the last, but not sure that he shall get that victory without wounds. It is thus with the most emi­nent Saints, often down and up again, as I have instanced. And therefore it can hardly be expected of any that he should be [Page 77] altogether, and at all times so impassionate, as he is at some.

5. If he be overcome, and do speak unadvisedly with his lips, or manifest impatience under the rod, there is this to say for him to witnesse him a Saint, to distinguish him from a fool.

1. That he doth it not easily, much lesse upon choise. It is usually upon surprisal, temptation, or in desertion, when he is not himself, when he hath not his arms about him, his graces ready. Job was beaten out of his possession, Job 3. 2. but it was upon very strong assaults.

2. When he hath lost any ground to the enemy, [Page 78] he is ashamed that the enemy hath got it, and he hath lost it. It is not usual with him to justifie himself in his folly, as Jo­nah seemed to do, before he cooled, Jonah 4. But to mourn for what he can­not help, and to abhorre himself for what he hath done against his God.Job 42. 6.

3. Though he fall yet he doth not lie, he gets up again; he never rests till he have recovered his losses, till his wounds be cured. Thus David in this Psalm. And when he is up, he watcheth more narrowly, and fights the next bout [...], better then he did the last.

3. Now it might be pro­per [Page 79] for us to examine our selves what we have been,Vse. Examin [...] and what we have done, when we have been under affliction. There is no question but we have all tasted of sorrow more or lesse, in one kinde or other, in our bodies, names, estates, relations, &c. It is com­mon to all, Man is born to trouble, Job 5. 7. But it is a very great Question, Whether we have been like David in our afflictions? Whether we have been dumb, and not opened our mouths? Or if we have, Whether it have been upon this Consideration, because God hath done it? Few can say they have been silent, but fewer, that it hath been upon this [Page 80] ground; Let us look into both.

1. Have you been silent: Can you say?

1. That you have used no impatient Complaints under affliction, as if your sorrow had never been fellowed, nor any suffered as you have done. It is very ordinary,Lam 1. 12 especially under pinching crosses, for a man to aggravate his own sufferings, to think his own greatest, because he doth not know what other men feel in theirs. But certainly too much complaining argues too little patience, Lam. 3.

To complain excessively, to aggravate our griefs, is not to be dumb. It is a sign we feel sinne too little, [Page 81] when we complain of smart so much.

2. Have you not some­times accused God, as dealing too severely with you. If not in words, yet will conscience clear you for your thoughts, that you have not condemned God, as too hard a master. Thinking is speaking with God; if we have enter­tained such thoughts, and not shut them out when they have offered them­selves, we have not been dumb.

3. Have you never in the Confidence of your own Logick, challenged God to a dispute, enqui­ring of him a reason of his matters, as if he should not chastize his Creature, [Page 82] [...]nlesse first he should give his Creature an ac­count why he doth cha­stize. This I beleeve is more ordinary, then is ordinarily thought of. I have known some that have [...]sed strange boldnesse with God in this kinde. But that man that will have a reason from God of his dispensations towards him, discovers plainly enough, that he is at present outed of his own. If they did either know themselves what vermine they are, or did acknowledge God in the greatnesse of his Soveraignty, they would quickly give that proud humour an answer with rebuke.

4. When you have been [Page 83] under affliction, have you used no indirect means to come to the end of your affliction, before your affli­ction hath had its end on you? When God hath put you into the prison, have you staid there, till his discharge hath been your warrant? Oh how many good men miscarry in this case, using false keys to open the doors, or bribing the keepers to connive at an escape before they have obtained a d [...]scharge! Some in our times have ventu­red the breaking of their necks, the wounding of their Consciences, to be [...]ased of their chains.2 King. 6. 33. Most of us are too basty, and by our pract [...]ce speak the language of that wicked [Page 84] King of Israel in the siege of Samaria.

5. Have you not in de­spondence cast away your confidence, and laid aside your hopes, as if because God doth sometimes de­ferre, therefore he would deny, and that you should never have deli­verance, because it comes not just when you look for it. It is too ordinary in our afflictions, to give way to dejection, and so to make our yokes heavJer while they are on, because God is not pleased so soon as we would have him to take them off,1 Sam. 27. 1. What is the language? I shall pe­rish, I shall be undone, I shall never break over this affl [...]ction, This will make [Page 85] an end of me, there is no hopes, this is not the voice ofMic. 7. [...] faith, but of discon­tent. Thou art not plea­sed with Gods dispensati­on, and therefore through unbelief wilt forestall his compassion.

6. Though you durst not seem to make many words with God when you have been in afflicti­on, yet can you say, you have let the Instrument passe so quietly, as it should have done, because an Instrument in Gods hand. This bewrayes many a mans impatiency and dis­content, that though he sayes nothing to God, yet he speaks a great deal too much to the Rod that God useth. Few men will [Page 86] let him that curseth him passe, as David did Shimei, 2 Sam. 16. 10. Nay rather we say, what God sayes, Say not (Prov. 20. 22.) Say not thou, I will recompense evil. Let God say what he will, we many of us take liberty to say, and do what we list, to requite what we call our injuries upon the Instrument: But he deceives himself who thinks he is silent towards God, while he vents his passion against the Rod that God layes upon his back; God will interpret we mean him by our quarrelling with his messen­gers.

7. Have you moderated your passions, and not suffered the flouds to over­flow [Page 87] the banks? when af­flictions have been sharp, and perhaps renewed, have you not suffered your selves to be drowned with sorrow, and your spirits to be overwhelmed? Some­times we suffer our sor­rows to eat up all our comforts, and because we cannot enjoy what we would, therefore will not take the benefit of what we have. This is not dumbnesse, but discontent. It is peevishnesse in a childe,2 Sam. 18. 33. & 19. 1. 4. because he hath been whipped for his fault, to refuse his meat. Cer­tainly if we give way to immoderate sorrow in our afflictions, so as to refuse to eat our bread, to serve our relations, to neglect [Page 88] our duties either to God or man, in our silence we speak a language, which God understands to be impatient.1 Thes. 4. 13. To sorrow without hope, is to sor­row without submissi­on.

So much for bare silence, but we have another search to make.

Quest. Whether we have been silent upon this ground, because whatever be the affliction, it hath God for the Authour, It is of his doing.

Answ. Sometimes men are dumb and silent under affliction, out of pure Ig­norance, they do not un­derstand, are not sensible of the evil that lies upon them, and the reason why [Page 89] they do not complain, is because they do not un­derstand: And this is not,Hos. 7. 9. because its Gods do­ing.

2. Sometimes men are silent, because they are sullen, they restrain speech, not to restrain passion, but to gratifie pride, be­cause they will enjoy an humour, not because they will expresse their patience. This is not upon the ground in the Text, because its Gods doing.

3. Some men are si­lent out of a stoicall Apathy, because they think they ought not to be moved with any thing that befals them, that it is altogether below a man that hath reason, to be [Page 90] affected with passion in any case, either to rejoyce in any good, or to mourn for any evil. This is Stoi­cism, not Christian silence, much lesse upon this ground, because God hath done it.

4. There may be silence out of a naturall Astorgy, as being in a great mea­sure without natural affe­ctions. Though it be not common, nor in the power of any man, by the strength of reason wholly to ener­vate, and lay asleep his affections, according to the Stoical dream,Rom. 1. 31. yet it is natural to some men to be in a great measure without naturall affection, very unapt to be stir­red or moved with any [Page 91] changes that do befall them: yet this is not grace, but a naturall indisposition to sense any thing with vehemency of affection: One man burieth a wife, and the burial of the wife is almost the death of the husband. He feels himself half dead, because the Companion of his life is dead which was one half of himself. I do not ex­cuse this. Another buries a wife, and scarc [...] knows what he buries (i. e.) is so little affected with it, that one would think he buried that which he ne­ver loved. This is a judge­ment,Ro not a vertue.

5. There may be silence out of a naturall Courage, raised by the study of [Page 92] morality. In morals there are vertues called Magna­nimity, Fortitude, to which are opposed Cowardize, Pusillanimity, weaknesse of Spirit. The vertues are seen in undertaking great difficulties without recoyl­ing, bearing great trials without shrinking. Now some men bear their bur­thens with a seeming invinciblenesse (i. e.) they bear them with so much courage, that he that looks on would think they did not bear them. The setting of a joynt, the dismem­bring of their bodies, the ripping up of the flesh, seems as little to them as to another; the opening of a vein, the pulling out of a tooth; And what is [Page 93] all this? Christian pati­ence, holy submission, No, it may be nothing but natural stoutnesse, height­ned by principles of mora­lity, because it speaks for­titude and magnanimity to bear great things without the appearance of great passion.

6. It may possibly be upon strong Convictions of sinne, and the workings of a naturall Conscience, labouring under guilt, and the fear of some greater evil. He that is in the hands of an enemy, though he have, and do suffer much by him, yet is silent under his present suffer­ings, because he knows he is still liable to worse, that he that hath plundred his [Page 94] pockets, and given him a cut in the arm, hath pow­er when he will to let him bloud in the throat, or in the heart, and there­fore he concludes it is best to take that patiently, that is done, lest he bring some greater mischief upon him­self by his impatiency. Thus I believe it is with some natural men, when God layes his hand upon them by some smarting affliction, Conscience flies in their faces, tels them now they are in the hands of an enemy, that he that hath arrested them is he, that they have sinned against by oaths, perjuries, drun­kennesse, whoredom, bloud, oppression; that he that punisheth with sicknesse, [Page 95] losses, &c. is able to pu­nish with flames; that now his body is not onely in danger of death, but his soul of Hell. This Alarm from Conscience makes him lie still: He dares not complain of his pre­sent burthen, because h [...] sees he is within the reach of that which is a thousand times worse.

Quest. But what then will argue our silence upon this Consideration that God hath done it?

Answ. 1. When the heart is sensible, that in the af­fliction it hath to do with God, and is more awed with the thoughts of him that is the Author of the affliction, then with the affliction it self, of which [Page 96] he is the Author. Thus it was certainly with Job, The Lord giveth, and the Lord hath taken away. Jo [...]. 1. It is a very ill sign when on­ly pain, sicknesse, losse▪ &c. do break our spirits, but he that sends them is not considered. It is bet­ter a great deal to remem­ber the Authour, though we should forget the af­fliction, then to be affected with the affliction, and for­get the Author.

2. If it be because God hath done it, then the soul will be free to condemn it self, and justifie God in all his dispensations. The sanctified soul knows that God can do nothing but that which is righteous towards his Creature, and [Page 97] therefore it must needs justifie him in that which he doth.Dan. 9. 7, 14. And this justi­fying of God in his afflic­tion,2 Chron. 12. 6. is an argument that his eye is upon him whom he justifies,Lam. 1. 18 and that he sees it were an unreasona­ble thing to quarrel with him for the doing of that which he cannot but clear him for in his own conscience, when it is done.

3. He that hath his heart quieted, and his mouth stopped, upon this ground, because God hath done it, will upon the same ground labour to be quiet, though his bur­then encrease, because he hath the same reason ly­ing still before him. The [Page 98] encreasing, multiplying, lengthening of afflictions is from the same hand.Job 1. 21. When all came to­gether, yet Job could say, The Lord hath taken, bles­sed be the Name of the Lord. He is as really the Authour of the weight and measure, as of the kinde and sub­stance of any affliction. Indeed if this consideration be laid aside, there may be a change. It cannot be expected of any plai­ster that it should ope­rate, except it be appli­ed.

4. He that is silent upon this Consideration,Lam. 3. 26. ad 34. will not make haste out of his affliction.Lam. 3. 33 He knows the wise God can do nothing without an end, and there­fore he will be contented to wait upon God till he have accomplished his end in afflicting him. Because [Page 99] it is physick from the most skilfull Physician, therefore he will submit to the Judgment of his Physician, how long to continue in that course. And because God delights not in affli­cting, but strikes with bowels, he concludes, that so much the longer his course, so much the greater his benefit.

5. He that is quiet upon this ground,Job 1. 21. will upon the same ground, as well blesse God in his affliction, as submit to his afflicting hand. As you see it in Job, The Lord hath given, and the Lord hath taken, Blessed be the Name of the Lord. He eyed God both in his safety and sufferings. He saw both coming from [Page 100] the same hand, and there­fore were both worthy of the same acknowledgment. Since it was God that af­flicted him, he must needs be thankfull, for he knew God could doe nothing but what was worthy of praise.

6. If it be because God hath done it, then you will not hear of any thing from any other hand that should raise up any preju­dice in you against God: Your souls will abhorre any of these suggestions from whomsoever they come, that shall seem to cast any blemish upon him, or tend to work the least discontent in you. When Jobs wife (stirred up by the Devil no question) [Page 101] came to stirre up discon­tent in him against God, Dost thou still retain thine Integrity?Job 2. 9.Curse God and die: Observe with what Indignation he makes his return to her; Thou speak­est as one of the foolish wo­men speaketh. And whence was it that he fetcht this sharp arrow, but from this quiver, What, shall we receive good at the hands of God, and shall we not re­ceive evil (i. e.) from the same hands? As if he should have said; Woman, my afflictions come from God, as well as my mer­cies, and wouldst thou have me blesse him for mercies, and quarrel with him for afflictions? Thou speakest foolishly.

[Page 102]7. If it be this Consi­deration that works to keep you quiet in afflicti­on, then this will make you humble your selves under Gods mighty hand,Jam. 4.that he may lift you [...]p. The same Consideration that makes you silent, will make you humble, will put you upon it to search and try your wayes, Lam. 3. 40. to enquire into the cause of Gods displeasure, and return to him that s [...]ites, Hos. 6. 1. & 14. 1, 2. And since you have made a breach by sinne, to be restlesse till you have made your peace by re­pentance. This will put you upon it to seek God [...] face by supplication, which seems at present to be [Page 103] clouded from you by af­fliction.Ps. 51. 11, 12. And that Faith which sends you to prayer in your affliction, will also comfort you by the promise in that affliction: because he that bids you pray hath promised to hear, and given assurance, that if we answer the rod,Ps. 50. 15. he will burn the rod, and answer our prayers.

Now let a word of Exhortation be suffered and accepted.Vse. Exhort. I beseech you let us labour each of us for such a frame of spirit, as David with much striving attained to (i. e.) in all afflictions to sit down quietly, to be dumb, and not open our mouths, because God hath done it; whatsoever be the afflicti­on, [Page 104] let this be the practise. And now let it be yours, that are at present called to this exercise. For this end consider

1. It is the will of God it should be so; when he strikes, he would have his people submit, not quar­rel or dispute, Luk. 21. 19. Iam. 4. 7, 10.

2. The best Saints, when they have been themselves, and not outed their pos­session, have done so. Aa­ron, Leviticus 10. 3. Eli, 1 Sam. 3. 18. Hezekiah, 2 King. 20. 19. Job, Job 1. 21. David, in this Psalm, & Psal. 38. 13. The Church, Micah 7. 9. The best Saints are best examples.

3. When they have been overtaken with passion,Job 42. 6. [Page 105] they have been ashamed of their weaknesse;Ps. 73. 22. We must not think to scape better then our betters. Shame and repentance is the best that comes of passion and frowardnesse. And this (as good as it is) were better prevented then born.

4. There is all the rea­son in the world for our silence under affliction, because we create all our own grief; we sin before God-strikes:Lam. 3. 39. Shall he that challengeth the field com­plain of his wounds? And if we sinne against God, Shall we not be dumb when God afflicts us for our sin? Shall we provoke God by sinne, and yet quarrell with God, when [Page 106] we have provoked him? Learn of the Church rather, I will bear, Mica. 7. 9. &c.

5. It is very honourable for a Christian, and a pious thing to be silent and quiet under Gods hand. God sets a Crown upon Jobs head for this, and forgets his passion, because he had been acquainted with his patience, James 5. 11. Job stands upon record for his submissi­on.

6. It speeds well in the issue. No man loseth by sparing his passion. Jobs patience begat a very good end to all Jobs trials, Jam. 5. 11. Reade the story, and it will make you in love with patience, wil­ling to wear a mousel, that [Page 107] you may get such proven­der,Job 42. 10, 11. ad calcem.

• 1. This is the way to get good by an affli­ction. If the plaister lie on it will work the better; They com­monly do best that keep closest to the Phy­sicians rules.
• 2. It is a good way to pacifie God when he is angry. If we be quiet under Gods hand, we shall sooner make him quiet when his hand is upon us. The childes crying addes to the mothers anger.
• 3. Its the way to get out of the Stock [...], God puts us in to humble us, and break our sto­macks; [Page 108] And if we be humbled and broken, God hath his end;
  Levit. 26. 41
  And when he hath his end,
  2 Chron. 7. 14.
  he will make an end.

7. Besides that it is a very unworthy, brutish, wicked thing, to strive, to quarrel, to dispute with God,Job 42. 6. Psal. 73. Job 2. 10. So it is a bootlesse and a fruitlesse thing, There is nothing to be got by it. No man could ever wrangle God out of his way, till he did leave them as men that were per­ditae spei, Isa. 1. 5.

• 1. It is a sign of a great deal of pride. It can be nothing below this that makes a man [...]hamper with God, [Page 109] wriggle in the yoke.
• 2. It renders the physick ineffectuall; Physick cannot work, because it doth not stay. And this is bad enough to lose a Cure.
• 3. By impatiency God is provoked to come again, and to give harder blows, because we do not couch at lesse. He must either cure us, or kill us. A Physician that hath an unruly patient, useth more force. A Master that hath a sturdy Scholar, useth more stripes.
  Joh. 5. 14.
  This will God do, Levit. 26. 27, 28. What did Jonah get by his passion? Con­sider the words of the [Page 110] Apostle, 1 Cor. 10. 22. Do ye provoke God to anger?Job. 9. 4.are ye stronger then he? Who ever har­dened himself against God, and prospered?

Now one of the most approved wayes to bring the heart to a quiet, silent frame, is that which this Text and Doctrine offers, viz. this Consideration, that God hath done it. And therefore to make it serviceable to its end, turn it and winde it in your thoughts: Say thus, What­ever my affliction is, God hath done it. And if God have done it,

First, He hath done it, that might do it. God that hath done it is Lord of the Creature. And may [Page 111] not he dispose of the Creature that he is Lord of? He that made Heaven and Earth according to his will, may not he doe what he will in Heaven and Earth? This Divinity the Heathen Emperor had learned in his affliction, and what he had learned himself, he preacheth to us, Dan. 4. 34, 35. He doth according to his will in the army of Heaven, and among the Inhabitants of the Earth. This is the Doctrine. And it is the Doctrine of Gods Soveraignty, His dominion is an everlasting dominion, and his Kingdome from generation to generation, and he doth what he will, vers. 34. But what is the use? It is that which I [Page 112] am now urging, Therefore he cannot be resisted; therefore he may not be questioned. So it follows, And none can stay his hand. None can force him to retreat, or say to him, What doest thou? i. e. call him to an account, for his providential dispensation. This is excellent in refer­ence to our times, and to publick transactions. The potsherds of the earth may strive and quarrel one with another,Isa. 45. 9.but woe to him that striveth with his Ma­ker. Shall the clay say to him that fashioneth it, What makest thou? We are all the work of his hands, Psa. 100. And shall he be de­nied that liberty which his Creatures have, to di­spose [Page 113] of his own work? No, from hence we must argue thus, He is Lord of the Creature, therefore he may chastise his Crea­ture. And by his Soveraign­ty he is entituled to this liberty,

1. To pick out whom he will. All his creatures are equally under his do­minion. He is as much Lord over Kings and Po­tentates, by what Names soever called, as over pea­sants and potsherds. Those that deny it may be sent to grasse, and then they will learn it: Though whiles they flourish in their Kingdoms, they will scarce own it. If any man that is afflicted say, Why me rather then ano­ther? [Page 114] Answer thy self, Why not thee as well as any? since thou art as much Gods Creature, as much under his Soveraignty as any other. He is as free to deal with a Ne­buchadnezzar, Dan. 4. [...] with a Lazarus.

2. As to pick out whom he will, so to chasten and whip us with what Rod he will. All afflictions are in his own choise, whether this or that. The Crea­ture that comes under discipline, must not prescribe to him that is his Lord. For the most part we are most discontent with the present, and are ready to say, If it had been any thing else we could have born it. But this is nothing [Page 115] but pride, that we may not be our own carvers. The truth is, He that hath not learned to bear any thing that God inflicts, hath yet learned to bear nothing e [...] nomine, because God inflicts it: A quatenus adomne.

3. To come when he will, and to stay his own time. Gods Soveraignty knows no limits, but what himself puts. He is at as much liberty to take his own time, as to choose his own Rod. We are apt to think, such an affliction came very unseasonably, and carried too long. But we forget under whose hands we are. It should satisfie us under any af­fliction, that the time [Page 116] when it comes, and the time which it lasts is Gods time. He that did choose the man, and his Crosse, hath also chosen the op­portunity to afflict the man by his Crosse. To finde fault with the time or length of affliction, is to finde fault with the Soveraignty of God, & his liberty to afflict.

This is one Consideration by which the Doctrine is improved. He hath done it that may do what he will [...], will it not fol­low, that I must be silent towards him that doth it?

Secondly, Improve it thus, It is of the Lord, The Lord hath given, the Lord hath taken; why the Lord is debtor to no man, hath no dependance on [Page 117] any, can be beholden to none; We have our whole dependance upon God for all we are, for all we have, but he hath none upon us. He was, and was infinitely happy in himself before there were any other beings besides his own. And he would be happy in himself, though there were no be­ing but his own. The be­ing of the Creature shews forth something of his Excellency that made it, but addes nothing to the perfection of his being. A man cannot be profitable to his maker,Job 22. 2.as he may be to his neighbour.Job 35. 8.If we be good, it is to our selves; and if we be bad we cannot hurt him. Argue thus therefore, God hath laid [Page 118] his hand upon my body by sicknesse, my health is impaired, my life endan­gered: If I quarrel, dispute, complain, or grow sullen; With whom is it that I am angry? with God? Why is God a debtor un­to me? Of his goodnesse he hath preserved my health so long. I have enjoyed many comfortable dayes. But is he bound, because he hath done it to continue his course so long as I please? and not to please himself when he will, by changing of his course? What have I done, or what could I do to oblige him to that which he hath done for me? And if he have done it of his own will without an [Page 119] obligation, shall I quarrel with him, if at length it please him not to do, that which he was never bound to do when he did it? This Consideration will teach thee and me to be thankfull, that we have had so many dayes of health, which were given of grace, not to wrangle at sicknesse when it comes, or lies upon us, it may be for his end, to let us know that God is no deb­tor to us. In like man­ner when the affliction is upon you in your relations, Say you be afflicted in a Husband, a Wife, a Childe, a Parent, a Brother, a Friend, a Comp [...]nion. Suppose any of these is sick, weak, lame, melan­cholly, [Page 120] or distracted; [...] suppose God makes a breach by taking away any of these relations. Put the case how you will, Suppose the affliction ne­ver so pinching, and to the quick by reason of the Circumstances that doe aggravate, as that you have lost the best Father, the best Mother, the best Husband, the best Wife, the best Friend, the best Companion (we are apt to indulge our selves, and to think our comforts were best when we have lost them, though it may be scarce content with them when we had them.) But suppose it really so; Oh this stirs up passion! You can hardly be [...]ilent [Page 121] under such afflictions; Now you complain, Was ever any sorrow like my sorrow? Did ever any wo­man lose such a Husband, so kinde, so pitifull, so bountifull, so helpfull to soul and body? Did ever any Paren [...] lose such a childe, so [...], so du­tifull, so graci [...], as I have done? And so on. Admit this: But I pray who hath done [...]? who hath laid [...] them, and taken [...] your Comfort in them, or taken them away, [...] thereby deprived your ex­pectations [...] you will say, [...] done it, and with Job, The Lord hath [...], Job 1. Well, and [...] you [Page 122] quarrel with him, or not be silent under his hand? Will you complain, mur­mur, dispute, or pine away with sorrow, for what God hath done? You had them, and they were so good. I pray you who gave them or made them such to you? You might have had worse, and been crossed in them, as much as you were blessed, were they not the gifts and blessings of God? Did God give them, and are you not content that you have had them so long [...] he was pleased to spar [...] them? Were they so good to you, and are they too good for God? Did he dispense with his right to let you enjoy them, though [Page 123] they were his? And will not you dispense with y [...]ur supposed right to let him enjoy them after you have used them? Who would lend a neighbour any utensill, that for the use would alienate the property, and not let the owner have it to serve his turn, because he was so good to his neighbour to lend it to serve his use? We deal thus with God. It is a wonder he will lend us any thing. But I have not quite done my expo­stulation; Could you challenge it of debt to have such relations? And yet would you have God bound to perpetuate your relations, during your pleasure, when you cannot [Page 124] challenge them? Must God have dependance on us? Or shall we quit our de­pendance on him? Shall not he that is a free Agent have liberty to act freely? Must he that gives us such good blessings be made our debtour by the blessings which he gives? Oh be silent! He hath taken away thy relations, who was not bound to continue thy relations. Be thankfull that they were so good, and thine so long. [...] not imp [...]tient towards God, that they are now taken from thee, and they can be thine no longer. You have had them longer then you could challenge them. Take heed of challeng­ing [Page 125] God, because you could no longer keep them.

Thirdly,Rom. 16. 27. Think thus with your selves, I am in such an affliction,1 Tim. 1. 17. but God hath done it,Ps. 147. 5. surely it must needs be done with infinite Wisdome and Caution,Ps. 11 [...]. 7. which he doth. He is the wise God, His Vnderstanding is I [...]fi­nite, All his Workes are done in Judgement. It is not possible that [...]ither ignorance or rashnesse should befall his work. Physicians cannot say, that all their Rules are certain, much lesse that they act according to certain Rules. The Causes of diseases, as to this or that particular subject, are often hid from them, and therefore they [Page 126] are necessitated to make their applications by con­jecture rather then science. They have no windows to look into the bodies of men, and therefore are subject to mistakes about mens bo­dies, and the diseases in­cident to them. But there is no such thing befals God. Ignorance and Er­ror are incompatible with his Nature and Glory. He can as well not be, as [...]e can erre in any of his wayes. When he doth afflict his children, he doth it as a Physician, and he never misseth in the Phy­sick which he gives. He knows all things, and there is nothing hid from him. All Causes, Effects, Sym­ptoms, Operations, Circum­stances [Page 127] of things,Joh. 21. 17 are open before him.Heb. 4. 13. He knows by immediate vision, not by dis­course, much less by report.

1. Whereever he layes an affliction, he knows the man, and knows him ex­actly to whom he admini­sters.Psal. 94. 9. He that hath made all men, cannot but know all men that he hath made. He perfectly knows every mans temper, whether sweet or sour, hard or soft, easily to be wrought upon, or more rugged and harsh, apt to make resistance, or ductile and flexible. He knows what is in man, and needs not any one should shew him what he is, John 2. 24. And he knows mans need, as well as his temper, [Page 128] what will serve to answer his necessity according to his temper.

2. As he knows the man, so he knows the disease, whether it be a disease in the head, or a disease in the heart. Physicians ma­ny times mistake in this, they cannot alwayes finde out the disease, and there­fore sometimes they fall short of the Cure; yea sometimes in stead of cu­ring, kill the Patient, and that when they do their best. But God knowes perfectly what every man or woman are sick of, to whom he administers, yea though the diseases lie lurking, and be never so subtil, they cannot be too subtil for him. All our [Page 129] sinnes are before him,Ps. 69, 5, & 90. 8.and none of them hid from his sight.Ps. 50.He is able to set them in order, though they lie on heaps, and seem to be shuffled together. The heart lies as naked before him, Heb. 4. 12 as the body and out­ward man, 1 Chron. 28. 9. Revel. 2. 23. Whether it be secret pride, or hypo­crisie, or unbelief, or en­vy, or self-love, or an evil thought, he knows it as fully as if it were drun­kennesse, swearing, mur­ther, evil speaking, adul­tery. He never mistakes to pun [...]sh any man for a sinne that he is not guilty of,

3. He knows the reme­dy exactly, and what is the best wa [...] of cu [...]e for [Page 130] every disease. Physicians many times differ about the way of curing disea­ses, even where their Judgements accord about the diseases themselves, and their Causes; One thinks such a way best; Another is of another mind. Doctors do differ. But now God doth know, and know absolutely, and un­erringly, what is the most proper way that is to be taken with every disease in relati [...]n to each parti­lar subject; Whether they be Tumours and Tympa­nies, the swellings of pride and vain-glory, which David and Hezekiah seem­ed to be sick of; [...] Sam. 24 2. or P [...]lsies and shakings of carnal fear,2. Kin. 20. 12, 13 the disease of the Disciples. [Page 131] Or of the Stone, viz. hard­nesse of heart, and that brawninesse which makes men insensible of [...]inne,Isa. 42. 24 25. or the sad effects of it,Rev. 3. 2. which the Isra [...]lites are charged with. Or a Lethargick distemper of spiritual se­curity, which makes men carelesse about their spiri­tual condition, and by which they are in danger to die sleeping, as Sardis was. Whatever the dis­ease is, God knows the best way for cure, whe­ther purging, vomiting, bloud- [...]etting, bathing, sweating, exe [...]cise. He is never to seek for a reme­dy su [...]able to the disease; nor doth he ever make any application that is not proper to the disease to [Page 132] which it is applied. So Revel. 2. 4, 5, 14, 15, 16. and Revel. 3. 15, 19, 17, 18, 19. If the disease be not cured it is not because of any mistake in the Physician, nor any defect in the means, but usually from the disorder of the patient, that either doth not use, or misuse the means.

4. He is exact in the knowledge of the Nature of every potion, and its operation. He knows to a draghme, to a scruple, what quantity may serve to work to such an height as may fit both the quality of the disease, and the temper of the subject: By reason of his perfect judgement, he alwayes keep [...] to a just measu [...]e in all his admini­strations [Page 133] without either excesse or defect, Isa. 27. 8. & 28. 27. Though he makes use of Instruments, yet he never suffers any Instrument to act without a rule, and in order. He himself governs the Instru­ment that he acts by, Revel. 2. 10. Job 1. 12. & 2. 6. It is not indeed al­wayes to every one the same measure and propor­tion, but it is alwayes a just measure and proportion to every one.Job 34. 23 He never laid upon any man in his chastise­ments more then was meet.Lam. 3. 33 34.

5. He knows the season exactly, as well when physick is to be admini­stred, as what physick. That c [...]nnot be done without danger of life at one time, [Page 134] which in the proper se [...] ­son is the best way for the saving of it. He is a wise man that knows sea­sons. The missing of an hour is sometimes the lo­sing of a Cure, the losing of a life. It is ordinary for Physicians to complain of their Patients for com­ing too late. Now God never stayes our coming. He knows, if he should never administer to us, till we come to him; he might lose his childe by the neglect of a potion. And therefore in the fit season he prescribes his Physick, though we come not for it. [...] Kin 20▪ 14. Never any man suffered prejudice in his affliction, by Gods mistaking the season of his affliction. As [Page 135] for all other things, so for the Discipline of the soul, Gods time is alwayes the best. Whether he purge or bleed, he knows, and doth it with the opportunity.

Oh now make use of this Consideration when you are under affliction, would you be dumb and silent under Gods hand? See what an Argument is here, to stop your mouths, God hath done it, the wise God hath done it, he that is infinite in wisdom, and with whom is counsel & judgment he hath done it, and he hath done it with judgement: Shall we question whether that [...] well done, or quarrell with it when it is done, which hath had wisdome it self to manage and or­der [Page 136] it in every circum­stance in the doing of it? If when we are afflicted, we think the affliction might have been spared, or some other had been more sutable, a lesser mea­sure might have served, or it might better have come at another time, we play the fools. Do you know who hath done it? Do you know that God hath done it? And is there any wiser then God? Shall the creature become wise, and direct his Maker? Who hath given him counsel, [...] 14.or of whom hath he learned understanding? He hath seen folly in his Angels, and dost thou think to set up thy wisdom? Can there be a better way, or a [Page 137] fitter [...]season then wisdom it self hath found out? Oh let all flesh be silent before the Lord, because he hath done it, that could not err in what he doth! We never shew our selves more fools, then when we pick quarrels with Gods wisdom.

Fourthly, Improve it thus. Whatsoever the af­fliction is, God hath done it, and if God have done it there can be no room for complaint, because he hath done it, who in whatsoever he doth with me, can do me no wrong in what he doth. He is the Judge of all the world,Gen. 18.and shall not he do right? Ps. 97. 2. He is righteousnesse it self,Dan. 9. 7. and cannot do iniquity. This is one of those glorious [Page 138] Attributes which speak his Essence, viz. his righte­ousnesse, Psal. 7. 9. & 116. 5. Jer. 12. 1. Psal. 145. 17. As he cannot clear the guilty, nor be Advocate for impenitent sinners, Exo. 34. So he cannot condemn the innocent, Gen. 18. He is sometimes very angry and severe in his dispensa­tions with the children of men, but never unjust. That severity which he used towards the old world in drowning it, Gen. 7. 10, 11, 21. Towards S [...]dome in burning it, Gen. [...]9 24, 25. Towards Corah and his Confede [...]ates in doing that new thing, to make the ground open its mouth to take vengeance upon their rebellion, Num. [Page 139] 16. 30, 31, 32. was very dreadfull, but exceeding holy and equal. Nay, his proceedings towar [...] his own,Psal. 73. his beloved ones (which hath been the so [...]est temptation) viz. the afflictions of such as Jacob, Ioseph, Job, David, Rachel, Hannah, Ruth, with all the rest that are mentioned in sacred Writ; instances, that are able to match any case that fals out in the Saints sufferings now, whether outward or in­ward. I say these, though they were very sharp, yet were never chargeable with Injustice. When Jeremiah had a minde to plead with God about his providentiall dispensations, he is forced to make this [Page 140] concession to usher in his plea, Righteous art thou, O Lord, Jer. 12. 1. There i [...] no case in the world like Jesus Christs to ground [...] plea upon; he was absolutely free from sinne in his own person, 1 Pet. 2. 22, 23. and yet he was deepest in the sufferings that lay upon his person, Isa. 53. 5, 6, 7, 8. And yet this Case will not bear a plea against Gods Justice. And if the hand of God could be stretched out in such a manner as it was against Christ, Isa. 53. Matth. 26. & 27. without any impeachment to his Justice; What shall we say when we come under his hand in any of those cha­stisements that are laid upon us? Nothing can be [Page 141] unjust which is inflicted upon us, since all was justice which was laid upon Christ. And how shall we think it just, that Christ should suffer for others, who had no sinne of his own, and not be dumb, who have so much sin of our own, to justifie Gods proceedings in our sufferings? Let us therefore argue our selves into quiet­nes, with this consideration, that he that hath afflicted us, hath not wronged us; he hath done it, who doth all in righteousness.

1. He knows how to do Justice exactly; for (as we said before) his understand­ing is Infinite.

• 1. He knows the offen­der, and knows him perfectly, with whom [Page 142] he enters into judge­ment, Hos. 5. 3.
• 2. He knows the offence, what is the ground of the controversie, and why he enters into Judgement with his creature, Hos. 5. 3. & 4. 1, 2. Ps. 50. 16, 17, 18, 19, 20, 21.
• 3. He knows all the rules of Justice, and how to proportion and apply the Rule to the quali­ty of the offence▪ and to the necessity of the offender▪ He is Judge and Law-giver, Isa. 33. 22.

And can you suppose that he that is so absolutely knowing in the course of Justice, should doe me, or you Injustice, contra­ry [Page 143] to his knowledge? Earthly Judges even through Ignorance, do mistake in applying the Rule, but God can­not.

2. But secondly, he is upright as well as knowing; Earthly Judges some of them understand well e­ [...]nough, but there is ano­ther thing which makes them erre from the Rule, and that is corruption. They are many times men of evil Consciences, which will take a Byas, to draw them aside from the golden Rule, 1 [...] 8. 3.

And hence it is that Judgement is perve [...]ted, that the Innocen [...] [...], and the guilty many times [Page 144] acquitted, Isa. 10. 1, 2. Amos 5. 12. But now God hath nothing in him either of corruption or defect. His righteousnesse is without mixture,

• 1. He hath all righte­ousnesse in him.
• 2. He hath no unrigh­ousnesse in him.
• 3. Nor any thing that might subject him to alteration.

There are no contrary principles in God. There are no qualities nor passions in him. He hath neither Covetousnesse nor Re­venge. He hath neither a bleered eye, nor a crook­ed arm. He is not capable of being flattered with re­wards, because all is his own, Psal. 50. 9, 10, 11. Nor [Page 145] of being feared with great­nesse, because all are but worms besides himself. He is righteous, and he loves righteousnesse: And no unrighteousnes shall dwell with him, much lesse come from him.

And is not this a silen­cing Consideration, under any affliction, that the af­fliction is righteous, and he is righteous that hath measured ou [...] the affliction? God hath done it, who shall implead him? Job 34. 17. Shall he that hateth right govern? or will you condemn him that is most just? Surely he will not lay upon man mo [...]e then is right, that he should ent [...]r into Judgement with God, [...]. 2. 3.

[Page 146]It would be very tedious to enlarge all, more briefly therefore think

Fifthly, If God have done it, he that is Al­mighty hath done it; one that can do whatsoever he will, and therefore it is best to submit. It is to no purpose for us to struggle with him, unlesse we were stronger. It is the Apostles question, 2 Cor. 10. 21. Do you provoke the Lord to anger? Are ye stronger then he? If we should rise up against him,

• 1. We cannot make him afraid of us, as one man is afraid of ano­ther, Job 22. 4.
• 2. We cannot avoid him. If we seek to [Page 147] escape from him, he can fetch us back again; he never lost any of his prisoners, Psal. 139. 7. Job 11. 20. Jer. 11. 11.
• 3. We cannot resist him, nor grapple with him. If we come to handy gripes with God, we are crusht in pieces, Job 40. 2. Isaiah 27. 4.

He is the Almighty God, What canst thou do? He is able to master every man, and if we re­fuse to be quiet, can make us quiet. When he m [...]ets with those that are unru­ly, it is usuall with him to hang on more bolts, and to plague them seven times more, that walk [Page 148] contrary to him under what they feel: Think of this: If we be not content to part with our endear­ments: He is able to make us eat them. In our afflictions we are in his hands, that is able to binde Devils that are stronger then we, Jude 6. Can drown or fire the universe, Gen. 7. 2 Pet. 3. yea if he will can fling into hell, as well as cast us on our beds. Oh it is good to be silent before the Lord; He is Almighty, the strong God that layes his hand upon us. There is nothing to be got with strugling, and therefore it is best to make our yoke as [...]asie as we can by sub­mitting.

[Page 149]Sixthly, If God have done it, there is reason to be dumb and silent, be­cause so long as we are on this side perfect and compleat destruction, we have a great deal of mer­cy mixed with our sharpest trials, Lam 3. 22. It is of the Lords mercies, &c. Though we think it much, and too much that God doth, yet it is certain he hath not done so much as he might. If God have done (how bad soever it seems to be) be assured it might have been much worse with us then it is. If it be not so bad with you as it was with Job, Job 1. Job 2. As it was with the people of God in Captivity, Lam. 1. & 2. & 5. as it is with [Page 150] the damned in Hell, Luk. 16. 26. Let us blesse God, and be content, it is not yet so bad with us, as it wer [...] easie with God to make it to us.

Seventhly, If God have done it, then for your q [...]ieting, and the keeping down of thoughts and passions, let this prevail, that he doth nothing in time, but what was laid in his wise Counsell from Eternity. All issues and Events, with all the Cir­cumstances about them, were designed by God for his own Glory, Prov. 16. 4. Ioh. 11. 4. And when they do come to passe, are all ordered and over-ruled to serve that design. If God cast us upon the bed of [Page 151] sicknesse, or take away our dearest relations from us; it was determined it should be so; and there­fore of absolute necessity, it must be as it was de­termined. Let us there­fore put this question to our owne hearts in all our sufferings; My soul, which must give place to other? My will to the designe, counsell and glory of God, or Gods counsel and glory to my will?

Eighthly, I might adde, and do you make advan­tage of it, that whatsoever God doth with his chil­dren, he do [...]h it all for the good of his children, yea for their best good. If Saul persecute, 1 Sam. [Page 152] 18. 10. & 19. 9, 10. Absolem rebell, 2 Sam. 15. Amnon play the beast, 2 Sam. 13. Shim [...]i curse, 2 Sam. 16. 5. God intends, and will do David good by all this. David looked for it, 2 Sam. 16. 9, 10, 11, 12. And David found it, and confest it afterwards, Psal, 119. 67, 71. God hath promised that all things shall work for good, Rom. 8.

And therefore he can­not but make our afflicti­ons work for good accor­ding to his promise. Or­dinarily the sourest part of Gods providence, doth yeeld the sweetest effects for our spirituall advan­tage. This birche [...] tree, the tree of rods brings forth the quiet fruits of righteousnes, [Page 153] to them that are exercised thereby, Heb. 12. 11.

We do not reade half so much of the good of outward prosperity, as we do of divine chastisements and afflictions. If you do but think of this when you are under the Rod, that whiles God is whip­ping, lancing, physicking of you, it is all to do you good: You cannot but be dumb and quiet, and say, So that God will do me good, let him do with me what he will. We bear with great patience our parents, our Physicians, our Chyrur [...]eons, our Masters upon this ac­count.

Ninthly, The Conside­ration of Gods doing, in [Page 154] all the evil that befals us, affords this allay, viz. that though God do afflict his children, yet at that very instant when he doth af­flict, he loves his children, Heb. 126, 7. Yea that he doth afflict them, because he loves them, Revel. 3. 9.

Though the Rod may speak something of anger, Deut. 9. 20. Yet it never speaks any thing of hatred or revenge to a Saint. Parents correct their chil­dren out of love, Heb. 12. How much more doth God love when he doth correct?

And because he doth love them when he doth chastise them, he gives them sufficient ground to be p [...]rswaded, that none [Page 155] of their sufferings shall separate them from his love. Now who would not be silent under the Rod, which hears that the Rod speaks so much love to him, that with silence bears it as a childe?

Tenthly, If God have done it, it may be further improved to calm ou [...] spirits, and make us qui­etly submit, because he hath done it, that hath power over his own work. It is a very great comfort to be under Gods hand in affliction, because he is one that keeps his afflicti­ons under command, Mat. 8. 8, 9. He doth not let them loose like Bears to destroy, but useth them as Leeches to let bloud, and [Page 156] take off at pleasure. He that layes on the Rod, can rebuke and break the Rod when he pleaseth. If he send a plague, he can stop it in an instant, 2. Sam. 24. He that wounds can heal; he that breaks can binde up; he that takes away can give, Hos. 6. 1. And he can give better then he takes, ei­ther in the same, or in some other kinde, (i. e.) give spirituall, when he takes away temporal bles­sings. Let us be very quiet under the Crosse, because he hath laid it on, who in due time can take it off▪ who not only doth his servants good by suf­ferings, but is wont to do them good for their suf­ferings, [Page 157] especially if they they be calm and quiet in the bearing of them. I do not mean in a Popish, but in a Gospel sense, not for the merit of them, but for the promise to them.

Eleventhly, If God have done it, then let this come in for its share; that what­soever it is, it could not have been [...] then it is, Rebus sic stantibus, i. e. as the Case is with the servants of God when he doth chastise them. What­soever God doth, is there­fore best done, because God doth it. And what­soever we may [...], yet this is a truth, That it would have been worse, if it had not been done, and [Page 158] so done, and at such a season. Gods work is best, and his manner of working best, and his time is best. And thus we ought to think and speak of his work, unlesse we think our selves wiser then God.

And if it be thus, why should I complain? If it be better for me to lose my childe, then to have it, to lose my wife then to have her, to lose my Name or Estate then to have it? there is reason I should be content with that which is, and not by discontent demonstrate my folly, that I affect that which is worse, because I cannot be content with that which God doth, who [Page 159] doth every way that which is best, if we could look the right way to see it; God that made the world, is the best workman in the world. All his works are done in Judgement, nor can any come after him to mend what he hath done. There is abundance of curiosity in the most abstruse, dark, crosse, sour providences, which can­not be found out present­ly.

Twelfthly, If God have done it, and thou finde that it begins to work towards any distemper, cast water upon the fire, consider God hath done it. And have I not reason to bear it from his hands, from whose hands I have [Page 160] received so much good? As Job spake to his wife, so let us speak to our souls, Job 2. Thou speakest foolishly, O my soul, shall we receive good at the hands of God, and shall we not receive evil? Before you quarrel at any time with what you feel, or lose, or want, sit down and reckon what you have.

These things should have been enlarged, and some­thing more added, but I have not time either to add or enlarge. You see the way, travel on, and do you en­large, and adde by the im­provement of your own thoughts. Farewell.

Soli Deo Gloria.

ALl that I have said hath been (though not onely) yet principally to you that are most [...] concerned, I desire [...]o take out my part in the lesson, who I am sure have as great a part in the stroke, as anyone that stands at such a distance. The losse of a true friend may very well be called an af­fliction; such an one I am sure I have lost in her. God knows, my heart [...]icks close to this place, [...]nd now he cals me ano­ [...]her way: seeing my di­ [...]emper, he hath made [Page 162] the brest bitter that I suck­ed upon, by the losse of divers friends, which did divide my spirit. The Lord teach me to be dumb and silent. And I hope you will all recollect your selves, and give God the Glory of your quiet sub­mission, now he cal [...] you to it by this sharp af­fliction. Do not keep the wound too long open, le [...] you prejudice the Cure▪ It will be your glory to own the Soveraignty Wisdome, Justice and Faithfulnesse of God i [...] what he hath done, so to give him his glory.

Probably now it may be expected by some, tha [...] I should raise a Pillar to preserve her memory [Page 163] whom we have now [...]ought to her dust. But [...] do not use it, and she [...]oth not need it. God [...]ath undert [...]ken to pre­ [...]erve the memory of the [...]ust. And I think hers may very well be trusted with his undertaking. But [...]f I do say any thing, it [...]ust be this, I have known her some years since she [...] married, and been received into the room of a friend, which hath given me advantage to be better acquainted with her tem­per, disposition and beha­ [...]iour, then some others were.

She was but young, yet of very considerable natural parts. She had a pregnant and a ready wit, and in [Page 164] my opinion a good sobe [...] judgement, which enable [...] her to distinguish of person [...] and things, with commenda­ble discretion.

She was of a cheerful [...] disposition, but inoffensive­ly pleasant for ought [...] ever saw. And this was a great advantage to her self, and to her relations, both those that were below, and those that were above her. I think she seldom [...] caused sadnesse or [...]qui­etnesse to any in the fa­mily by her [...]ullennesse or peevishnesse. For my part, I scarce ever saw her dis­content; this is more I am sure then a great many families can say, who la­bour sadly under the bur­then of the wives or [Page 165] [...]stresses sting. There are [...]o many houses where the [...] drops through.

She was very affable and [...]tteous towards all sorts, [...] to those that were [...] inferiours, as well as [...], and such as were [...] her degree, therein [...]serving the Apostles [...], Rom. 12. 16. Conde­ [...]end to them that are of [...] estate. Not onely [...]thers abroad, [...]ut her [...]ervants enjoyed the be­nefit of this; I have one in the family that will [...] his part, and I am confident will sadly lament [...]he losse. Though but a [...]oman, yet she was (which [...] more then is ordinarily [...]ound in her Sex) a woman [...]f a gallant spirit, [...]hat [Page 166] did not use to quitch o [...] grumble for a little, but would carry great burthe [...] with an high Courage. Ordinary things she mad [...] nothing of, and but a little of those that were more then ordinary. She hath been put upon that by reason of the indisposition of her body, for [...] the birth of her conception, which I believe few women have known. Three times with childe, and her childre [...] brought to the birth, bu [...] never delivered by th [...] ordinary helps that othe [...] women have; yet th [...] first did not discourage [...] for the second, nor th [...] second for the last. I be­lieve her experience made her the more serious, but [Page 167] [...] think did not abate her Courage; when she was [...]nder the sharpest of her [...]ins, I have not heard that ever she was put be­yond the glory of her p [...]tience. Her friends that were with her were more dispirited with her suffer­ings, then she was that bore all the pain of those sufferings, which did so shake her friends. And yet though she suffered so much, she was not apt to talk of her sufferings, or boast of her Courage, she was magnanimous, but modest with it.

For her relations, I have only known her since she was a wife, and there­fore cannot so well speak of what she was when she [Page 168] was under the tuition of her Parents, yet I am sure I have heard him that survives, her Father, give her a very good testimony, and I have often heard her expresse her self with a great deal of reverence and affection towards her Parents.

But for her relation as a wife, she deserves to be a patern to others. If she erred not in the excess, [...] think few hu [...]bands do [...] enjoy wives more full of love and sweetnesse, then her husband did. I con­fesse it was many times a pleasure to me to see how fresh and green the affe­ctions of both parties did continue. And certainly it was a perfume to the [Page 169] family, and kept all sweet.

I may not forget that she was of a charitable disposition towards the poor, especially where she heard there was grace as well as poverty. I know one that hath for a long [...]me laboured under weak­nesse, of whom this dear friend of ours hath taken constant care since she heard of her, and to whom she hath sent of the best at her Table, and that usually before she put meat into her own mouth; And yet I doe not make this one the li­mit of her charity, it had [...] dimensions. Not to hold you longer, [...]hough that which I have [...]aid was very amiable in [Page 170] her, yet I hope I may say one thing more (through the Grace, and to th [...] Glory of God) and that is it, which is above all, and doth set off all the rest, viz. That she did give good Incouragement to my self, and those that knew her, to judge her to have the truth of Grace in her soul, to b [...] a living member of Jesus Christ. She was of [...] sweet and tractable disposition, wil­ling to imbrace Instructi­on, and her soul did cleave in affection to those that she had more familiarity with, and were wont to afford her any lifts in her way to hea­ven. I can speak it expe­rimentally of some that [Page 171] lived not farre from her, who upon this ground, became very dear to her.

And though I never [...] reason enough to question it, yet of late, I think, I have seen more reason to perswade me, that there was grace working with all those other eminencies that I mentioned.

This last year I have observed her much more intense about the busi­nesse of Religion, and of her soul, then I had for­merly observed, as if by a secret Instinct God had put her on to prepare for this change. She was ve­ry much in the M [...]ket, and besides the Shep [...]erds [Page 172] Tents, I mean waiting upon the Ordinances of Christ, and would not be kept off from Lectures and Fasts, when indeed her Condition considered (being at length very great) her going into crouds, and great Assem­blies, did seem to threaten with some prejudice. I my self have sometimes disswaded her when she would not hear; though in another case I think she would hardly have refused my Counsel, par­ticularly, at the Funerall Solemnities of that reve­rend and holy servant of Christ, of honoured Me­mory M^r Whitakers, she would not be kept away from hearing him whom [Page 173] she dearly loved, thoug [...] I think those that were present will say, it was a plac [...] and time of as much danger to a woman in her condition, as is usually seen. I beleeve God had pointed her spirit heaven­ward, and she tasted some­what more in the waters of the Sanctuary, then she bad done, and this made her delight to sit down by those fountains.

I am sure this is her, dear Husbands complaint, that he hath lost her that was tenderly carefull of his soul, one that still called upon him to minde the things of Eternity, as the greatest concernments to be looked after.

She is now gone, in the [Page 174] birth of her last childe, she gave up the ghost. And now I hope she with her three sons, which were all living souls till they came to the birth, are magnifying and praising the God of their salvations, and singing Ha­lelujahs unto Je [...]us the Prince of the Kings of the Earth, who loved them, and washed them in his bloud.

And for my part I can­not but look upon it as an [...]ffliction tempered with a great deal of mercy, that God had thus disposed. Had she lived and conceived Children every year (as she was likely) it is apparent she could never have brought forth her birth: And how sad would it have [Page 175] been as to her self, so to her friends to have been so oft­en the witnesses of her mi­sery without remedy!

I reckon it as the return of prayers. Since in nature it was rendred so impossible to bear children, that God hath taken her to himself, from the possibility of con­ceiving▪ and the misery of bringing forth any more Children. The Decree is accomplished, and now she and her Children, I hope, do sit and sing together.