A practical discourse of silence and submission shewing that good men should possess their souls in patience under the severest providences : and particularly in the loss of dear relations : preached at St. Thomas's Hospital, Southwark / by William Hughes ...

A Practical Diſcourſe ON The Severeſt Providences, &c. PSALM XXXIX. ix.

I was dumb, I opened not my mouth; becauſe thou, Lord didst it.

MAn is born unto trouble, (ſaith holy Job) as the ſparks fly upwards; which conſtantly is the nature of them. And to the certain truth of that Aſſertion, Towas, Cities, and Courts; in Pagan, Tunkiſh, and Chriſtian Countries, do ever and anon bear ample Teſtimony. For there is neither Quality, Age, nor Sex of Mortals can plead a Priviledge, to be exempted thence. But, of all other Men, the truly Pions have the moſt cauſe to expect their ſhare therein; and leaſt reaſon, truly, to complain thereof. That bleſſed Book, whereto they are not ſtrangers, as others are, informs them; that it is their Lot, to have their Evil things here, and their Good hereafter. But, the mean while, 'tis far from juſtifing their raiſing Mole-hills into Mountains; and making of their Troubles a great deal worſer than indeed they are. Nay, it condemneth, juſtly, and ſeverely, Laying the Products of their own Follies to the Fault of God; as if he dealt not fairly by them, when, in truth, 'tis they fall ſoul upon themſelves; both in the bringing, and the bearing all they ſuffer.

Now, having often ſeen this guilt too much abroad; and being myſelf more than once, (ſo it hath ſeemed meet to the Righteous Providence) in danger of plunging into the ſame Gulf; I held it neceſſary for the Common Intereſt of Chriſtianity, as well as my own, to make Enquiry after, and to ſind out the means, whereby good People may recover from, and not relapſe into, a caſe ſo dangerous. My thoughts then, being once upon Enquiry, ſoon lighted on this welcome Text. And truly, 'tis an excellent Remedy! which alſo I nothing doubt, will prove ſucceſsful where 'tis duly uſed. The Uſe whereof, I think, ſhould be according to the Method my following Diſcourſe preſcribeth.

Context.] The Pſalm doth plainly manifeſt, that its Author, David, was labouring under a very ſore Diſtreſs. Vid. Chryſ. Calv. P •• c. M • nis, &c. Whether it aroſe from bodily Sickneſs, as ſome have thought, or the Rebellion of his Darling, Abſalon, as others are of Opinion, or from any other Cauſe, (as many might be gues'd at) ſince none's expres'd; to make ſtrict Search about it, would ſavour more of fruitleſs Curioſity, than of uſeful Induſtry; and in the Iſſue, leave us at Uncertainty too. This he, that runneth through the whole, may quickly read, as written there, in Capital Letters, That there was ſuch a Storm (from whenceſoever it roſe) that had like to have ſhipwrack'd all. It ſeems, as if the Rigging were torn in peices, the Hull ſhrewdly ſhatter'd, and the Fraight likewiſe in manifeſt jeopardy to periſh in the Deep. The Afflicted, in Spirit, Soul, and Body, to all appearance, receiv'd no little Dammage by the ſame. For Proof whereof, 'twere very eaſy to offer ſeveral Inſtances from the Pſalm, would it not be too tedious particularly to inſiſt upon them.

However, ſomething muſt appear in viewing of the Parts thereof: which are theſe two in general:

1. The Pſalmiſt's Procedure with himſelf, under his great Affliction; and that in the two firſt Verſes; reſumed alſo in my Text.

2. The Effects of that Procedure with himſelf upon him, in the following Verſes, even to the end.

1. As to the former: The courſe he takes (as you may read) is, to ſeal his Lips, and ſilence his Heart too. That not a Word might ſlip from thence to ſhew one diſcontented Thought towards God there. Thus he ſtops his Mouth, and ſtills his Mind at once; that no Complaint, or any Murmure might be with him againſt the Divine Providence, for the ſeverer Methods uſed towards him. But yet (Good Man) herein it hapned unto him, as it ſometimes may to the beſt Archer in the World; who to prevent his Arrow's falling ſhort, levels ſo high, that he over-ſhoots his Mark. For the Holy Pſalmiſt alſo (though to his Grief) doth over-do his Work for a little while. He held his peace from good: but thence his ſorrow was ſtirred, Verſe 2. latter end. But the ſault is ſoon amended, by the new Aim he takes. As will be ſeen by,

3. The Fruit of his thus dealing with himſelf: which, truly, was not to be repented of. And 'twas two fold:

1. Internal. All Complaints, and Repinings too, againſt God's Juſtice being ſtifled, his Meditations are ſet warm at work upon his Mercy: Thoſe raiſe his paſſionate Deſires after him, and they force their paſſage through his Lips unto him. His heart was hot, the fire burnt; and then his Tongue ſtood ſtill no longer. Verſe 3. Then ſpake I with my tongue, ſaith he. Thus comes the other Effect.

2. External. viz. Hearty Prayer unto the juſt and gracious God, made up of three particlar Petitions firſt; and then a general one, as the Concluſion.

1. He begs particularly: 1. For an affecting Sence of his Frailty and Vanity: Make me to know mine end, &c. Verſe 4. And pleadeth humbly for Succeſs herein, to Ver. 8.2. Then for pardon of his ſin, Ver. 8. Deliver me from all my tranſgreſſions, &c. Uſing my Text for furtherance of his Suit. And laſtly, He prays Deliverance from his Afflictions alſo: Remove thy ſtroke, &c. Ver. 10, 11. urging for pity; both the Load that lay upon him, and his, and all others, Inability to ſtand up under Divine Diſpleaſure.

2. He concludeth with a general Supplication, for a gracious Anſwer to his former Petitions: and for prevailing, repreſents his ſad Condition as a moſt ſuitable Object of Divine Compaſſion, Ver. 12, 13.

But I muſt return to the ſecond particular Petition; whereto I did obſerve, my Text was added as an Enforcement of it.

David, Ver. 8. begging pardon for his Sins, which were the cauſe of all his Troubles; and which, particularly, made wicked Men to open their mouths againſt him; begging pardon, as I was ſaying, in theſe words, Deliver me from all my tranſgreſſions, and make me not the reproach of the fooliſh; now, that this humble Suit might ſpeed the better, readily yields, and plainly enough makes this Confeſſion: That notwithſtanding their Reproaches, as well as all his other Troubles, were moſt unjuſt from Men; yet they came not without the juſteſt reaſon from the Lord upon him. And therefore he had not one Word to ſpeak, nor Thought to think, againſt the ſame: I was dumb, (ſaith he) I opened not my mouth, &c.

Thus ſtands the Text in relation to the Context: But if we conſider it in its ſelf, then it gives us,

1. A ſreſh Account of David's Carriage under his great Diſtreſſes.

2. The important Reaſon why he did ſo.

1. The former here: I was dumb, I opened not my mouth, where the latter Phraſe aſcendeth higher than that before it. Both importing plainly; that as he did not ſpeak at all, ſo he never ſo much as offer'd it neither. Yea, and the Hebrew Verb, in the latter Clauſe, being of the Future Tenſe doth intimate, that he would not ever make any ſuch attempt in time to come. And this demonſtrates the abſolute ſilence and perfect ſatisfaction his Soul was brought unto under that heavy Providence, whatever it was, that lay upon him. For as when the Waves don't ſwell the Winds are ſtill; ſo when the Mouth makes no complaint, the Heart doth uſe to be at reſt. And 'tis our Saviour's ſaying, Out of the abundance of the heart the mouth ſpeaketh, Matth. 12.34.

2. The latter part is there: Becauſe thou, Lord, didst it. As who ſhould ſay, Whatever influence ſecond Cauſes may have had immediately upon my preſent Troubles, and whatever Imputation I may juſtly lay on Perſons, or on Things, for what I ſuffer, I muſt not here abide, but paſs on further, through them and beyond them, to the first Cauſe of all: Thou, Lord, didst it. This was like holy Job; who, for all the miſchief Satan, the Chaldeans and Sabeans wickedly did him, looks higher to the righteous Hand of God, and humbly bows before him, ſaying, The Lord giveth, and the Lord taketh away; and bleſſed be the Name of the Lord, Job 1.21. We ſee Good Men are utterly unlike the ſottiſh Cur, which ſnarleth at the Stone that hits him, until he dangers breaking of his Teeth in gnawing it, without regard unto the Hand that threw it. The Ungodly commonly are thus guilty; and are reproved juſtly by the Prophet for it, Lord, when thy hand is lifted up, they will not ſee, Iſai. 26.11. But the Pious practiſe otherwiſe, as we find; and thence find alſo cauſe to ſtoop to God, and poſſeſs their Souls in patience under all their Sufferings. And that there is ſufficient reaſon ſo to do, we ſhall ſee anon; when, beſides all other Arguments, it will appear particularly, what a prevailing influence the latter part of my Text hath on the former.

In order whereunto, ſince there is juſt preſumption, that this great Example is obliging to all other Perſons in like Circumſtances, let this Propoſition ſeriouſly be conſidered by us, viz.

Propoſ.] A Godly Perſon is to be ſtill and ſilent, and by no means impatient under the heaviest Hand of God upon him.

Now this Propoſition being plain, and very intelligible in all the Terms thereof, we have only need of, 1. A further Confirmation of it. 2. A fair Solution of ſome Objections. 3. and lastly, Some Guidance for the better Application of the whole unto our ſelves for good. Whereof in order. And,

1st, 1. Proof, by Examples and Arguments. To make full Proof, I ſhall produce two kinds of Evidences, viz. Plain Examples, and Powerfal Arguments, and with a good ſtock of both from the Holy Scriptures. I begin with Plain Examples.

I. Examples.] They ſhall be Seven or Eight, and every one well deſerving ſpecial Obſervation.

I will take them in that order the Scriptures ſet them: And ſo begin with,

1. Moſes. That the moſt wiſe and gracious Providence ſaw meet to exerciſe this moſt eminent Saint with various Tryals, and ſome that had much ſharpneſs in them, the Book of God bears ample teſtimony: nor is it ſilent about that even and quiet Temper wherein his Soul was preſerved under them. The danger of his Life from the hands of Pharaoh, at his firſt appearance, in one of his Brethrens cauſe, againſt an Egyptian, made him to fly the Country for his fafety. But heHeb. 11.27 endured it, ſaith the Text, and left no Murmuring nor Complaints behind him; no, nor carried he any with him, that we can ſind, Exod. 2.15. His Brethren likewiſe often dealt ſo unkindly by him, and their Inſolencies towards him (not withſtanding his moſt conſtant and tender concernment for them) were ſo inſufferable, that the righteous God doth eſpouſe the quarrel, and is provoked to deſtroy them, root and branch, for the ſame. Yea, and he promiſed Moſes to make of him a Nation mightier and greater than they were, if he would conſent thereto. But he, good Man,Exod. 32.10, 11. bears all with patience from Them, Num. 11.17, 19. and is moſt inſtant with God for ſaving of them;Deut. 9.18, &c. and ſo requites them good for evil. Why, tho'Numb. 26.59. Aaron and Miriam, that came out of the ſame Womb with him, affronted and reviled him, (unjuſtly we are ſure, becauſe God was offended with them highly for the ſame) yet he takes it quietly; and begs, and procures God's pardon to them for it, Numb. 12.9, 13. Nay, when the Wiſe of his Boſom taunts him to his face, and at the ſame time the Face of God was frowning on him alſo, yet is he the ſame Man ſtill, Exod. 4.24, 25.

Should not we think, that theſe were none of them ſlight Afflictions, tho' ſome more ſharp than others? Would they not eaſily warp us to impatience under them? But as it is written, That he was the meekest man upon the face of the earth, Numb. 12.3; doubtleſs 'twas meant, that he was not only ſo towards Men, but towards God alſo.

However, you ſhall yet hear greater things than theſe.

2. Aaron, 'Tis true, he had great Frailties in him, and like Afflictions on him; but ſtill he hath this excellent Character given him, The ſaint of the Lord, Pſal. 106.16. Now this Saint hath a bloody Breach made by an angry God upon his Family, and not for any perſonal Crime of his neither; nay, the Method was not uſual, but extraordinary, and full of terrour: His Sons make a daring, but it proved a dear, Adventure. They offered ſtrange fire before the Lord; and a more ſtrange fire from the Lord falls down upon them, and devoured them, Levit. 10.1, 2, 3. Fire, in it ſelf, is a very furious and frightful Element; but this, being not the fire that burned in the buſh, and burnt it not, Exod. 3.2, 3. nor that which carried up Elijah into Heaven; ſo far from hurting him, as making of him happy, and putting him out of the reach of Hurt for ever: No, but a fire from the Lord, ſaith the Text; who is a conſuming fire, Heb. 12.29: eſpecially to bold Offenders; that are as dried Stubble before him. This offers one terrible Circumſtance to our thoughts, Moreover, this Fire falls down, not upon the good Man, Aaron's, Houſe, or Goods, or Cattel; any of which might have had dread enough therein: but on his Children, on his Sons, his Sons that were God's Miniſters; nor upon one alone, but two at once: not in the Fields, or in a private Houſe, where poſſibly it might have been concealed, at leaſt but little notice taken of it: but in the Tabernacle; and at God's Publick Worſhip; and in their Miniſtration there; and before the face of all the Congregation. Here is an heap of Circumſtances, not one of which but carrieth horrour and aſtoniſhment with it: but all, together, are utterly confounding. Well, but hereupon how doth the good, but ſad Father, behave himſelf? What? Doth he fret, and fume, and vex his Soul to death again? No, no. Doth he rage, and rave, and flie in the face of God upon it? 'Twas further from him. Jehoram's great, but wicked Meſſenger, in a time of Diſtreſs, would ſay, This evil is of the Lord; why ſhould we wait for the Lord any longer? 2 Kings 6.33. He bids adieu to God; and let him find ſome other Attendants, if he pleaſe. Job's naughty Wife would have prompted him to relieve himſelf, by curſing God, and dying together with his ſons, Job 2.9. But this pious Perſon was of another ſpirit: ſor ſaith the Text, Aaron held his peace. His ſilent Soul ſeal'd up his lips; and the ſubmiſſion of his heart kept his mouth cloſe ſhut. He knew who did it: and to undo God's Work, ſo much as by a word or thought; no Creature ought to make one attempt. The leaſt diſlike abetted, bids all (in Humane reach) unto it: No, when God hath done, he will not begin, but end together with him, and be moſt humbly 〈…〉 to him, He held his peace. A 〈…〉 , and well worth the writing after.

3. 〈…〉 next, and againſt this good old Man (though under much Infirmity) the Almighty dips his Pen in Gaul and Vinegar.1 Sam. 3.11 &c. And truly they are ſharp and bitter things that are written in the ſacred Book againſt him, and his Family with him. 'Tis not the pruning Branches, or lopping off ſome greater Boughs; but 'tis the digging up by the very Roots, that is inſiſted on. And for his full aſſurance, he muſt be certified once and again thereof.Chap. 2, & 3. Firſt by a nameleſs Prophet, and then by his Darling-pupil, Samuel. The former tells him from the mouth of God, that, The days come that I will cut off thine arm, and the arm of thy father's houſe; and there ſhall not be an old man in thine houſe for ever, Chap. 2.31, 32. with much more terrible Tydings beſides this. And the latter, That God would perform against Eli all things which he had ſpoken concerning his houſe; and that he would judge it for ever, Chap. 3.13, &c. with other Threats like thoſe. Well now: how doth this aged Father entertain the doleful News? Doth he diſpatch the Meſſenger that brought ſuch unwelcome Tydings? Or ſo much as wiſh unto him Micaiah's Doom from wicked Ahab, To be clapt in goal, and be fed with bread and water of affliction? Doth he curſe his harder Fates, whereby he was chained unto ſuch unavoidable Miſery; and like the Deſperate Qui, manu ſanguine ſuo repleta, & in ae • a 〈◊〉 , dixit; Viciſti Galilaee. Theed. Hiſt. 4.25. Julian, go off the Earth with bidding a Defiance to the God of Heaven? As much unlike thoſe Tempers, as Heaven is unto Hell. 'Tis taken by him without the leaſt Complaint; and without ſo much as any Token of Regret. If you feel his Pulſe, there's nothing of a Feavour on him. The very Attendants of Impatience are driven into Exile by him. Hear his own words, It is the Lord; let him do what ſeemeth him good, Verſe 18. As who ſhould ſay, All are his own, and he may, therewithal, and ought to do what is beſt pleaſing to himſelf. Who are we, entire Dependants on him, to call him to account about his matters? God paſt a Sentence that ſeem'd hard indeed; but this good Man approves it. Here was Contentment unto admiration.

Perhaps you'll ſay, But Judgment was not executed yet, onely threatned. Right, elſe 'twould have been too late to have enquired how he took the Tydings, when he was not? But the double Aſſurance, that a Beſom of Deſtruction was ready to ſweep him, and by no means to be prevented by him, was enough (to ſpeak as Men) to ſtrike a terrour of Diſtraction on him. But yet when others (who are meer Mortals) might have proved like a tempeſtuous Sea, we find with him the profoundeſt Calm. Oh! what a Pattern for our Imitation?

4. David is Fourth: And how doth he acquit himſelf, when the provoked Majeſty of Heaven ſtrikes even to death that Child he ſo much laboured to preſerve in life? While it was yet alive (ſaith he) I faſted and wept: for I ſaid, Who can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore ſhould I fast? Can I bring him back again? I ſhall go to him, but he ſhall not return to me, 2 Sam. 12.22, 23. If you reflect upon the beginning of this Chapter, and bring down your eyes unto theſe Verſes read, you will find this Judgment on his Child was but on link of that long Chain prepared for him by the Prophet Nathan, from the mouth of God: and when a ſingle link of any Chain is touching of us, it ſhews the reſt are drawing after, and that the whole will quickly reach us. Beſides, this Puniſhment alſo had thoſe Sins that were the Parents of it, engraven in ſuch Capital Letters upon its Forehead, that though the Prophet brought him a Pardon ſealed for his own Life, the way of bringing him foul Tranſgreſſions into freſh remembrance, could not but create as freſh, both bluſhings, ſtartlings, and convulſions in his Conſcience for ſuch great Miſcarriages. Moreover, the Child we ſpeak of, was very dear unto him; witneſs his deep Humiliation on behalf thereof in Faſting, Prayer, and lying on the Earth all night, Verſe 16, 17. in ſpite of the Importunity of his Counſellors unto the contrary; if poſſible to have gotten a Reprieve, at leaſt, from Heaven for it. And laſtly, his Servants were afraid to impart the Tydings of the Child's Death to him, for fear he ſhould have done himſelf a Miſchief upon hearing of it: As the Hebrew Phraſe importeth 〈 in non-Latin alphabet 〉 ; and both theProcul dubio malum ſibi inferet. Syriack and theNe malum ſibi inferat. Arabick Verſion read.

Now all theſe Conſiderations put together make it fully manifeſt; that this Stroke of Providence muſt needs fall very heavy; and certainly was enough to ſhake him ſorely; if not link him utterly to the Ground.

Yet mark his Stilneſs under ſo great a Storm. Whilſt the Child was living, he did his utmoſt to preſerve the Life thereof. But when 'twas Dead, What had he elſe to do; but at the least to acquieſce in what the Lord had done? And note, what weighty Arguments he ſtops the mouth of all Impatients by. And they are three,

1. 'Twere moſt Ʋnreaſonable to Afflict my ſelf (ſaith he) for this Affliction any longer. Wherefore ſhould I fast: i. now when the Child is Dead? Produce juſt Cauſe, or any colour of Reaſon for that: if any of you are capable ſo to do. Reaſon is ſo far from Patronizing ſuch a Practice, that it quite abandons it; as carrying,

2. Perfect Vanity, and impertinent Folly in the face thereof. Can I bring him back again? i. to life. Kings can do much, indeed. And good Kings, in all reaſon, ſhould be able to do more than other. (Now in this number David was.) But this is above all Mortal Art and Power. The King of Kings alone is ſufficient for ſuch Work.

3. To conclude: I have other buſineſs, and of far greater conſcquence upon my hands, faith tis great Man. Inſtead of fooliſh and fruitleſs afflicting of my thoughts in the bringing of him back; 'tis my grand concernment to bethink me of, and prepare myſelf for,Cur immoderate ferat ab iſſe, quem mox ſubſequeris? Tert. de Patient. c. 9. going unto him. Whoſe turn is next; God only, and no Mortal, knoweth. But this I know, that I must go to him; how ſoon I known not; He cannot return to me. Here lies the Art of putting ſuch an Affair into its right Method. And proves the beſt Improvement of what we may account the worſt of Providences. So ſhall the loſs of ſome dear Friend tend to the ſaving of a dearer ſelf, our precious Soul.

This is the Example of that Perſon, who was A Man after God's own heart; and who elſewhere too, and in a worſer Caſe, was yet content, That God ſhould do unto him, as ſeemed good in his eyes, 2 Sam. 15.26.

And are not theſe ſuch Steps as are moſt worthy to be trod in by us?

5. Job. Next let us look on Job: On him this glorious Character is beſtowed, even by God himſelf, as to a very NONE-SUCH, viz. A perfect, and an upright man; that feared God, and eſchewed evil, Chap. 1.8. Nay, his Judge, and the Judge of all the World, declares him innocent, as to a Guilt deſerving ſuch a Puniſhment as was falling on him. And, for full proof thereof, makes him a full Amends, and ample Reparation for all him Loſſes, afterwards. Chap. 42.10, &c. But that, as yet, could not come under the Sufferer's Cognizance. Well: this ſo excellent a Perſon's Calamities aſſault him like the Billows of the Sea; where furious Tempeſts force them foreward, one upon another's back, till all before them is overwelmed by them. Firſt, the bad News of the Sabeans ſeizing on his Oxen and his Aſſes, and ſlaying of his Servants that attended them. Then, how the Lightning had conſumed his Sheep and Shepherds all together. Next, that the Chaldeans fell upon his Camels, and deſtroyed their Keepers too. And laſt of all, (with ſcarcely a time to breathe between them, as we ſay,) the frightful Death of his Dearest Children, Chap. 1.14, 15, no fewer then ſeven Sons, and three Daughters, by the ſudden fall of an Houſe upon them, is brought unto his Ears. Now, when ſo ſad a Story, with all the frightful Circumſtances of it, ſhall be conſidered ſeriouſly by us, ſhall not we be apt to ſtart theſe queſtion: What fleſh could bear it: what heart of ſteel but must ſink under it? Well, grant the Caſe be inſupportable unto meer Humanity: yet, Nothing is too hard for God. Gen. 18.14. For tho' the fleſh and the heart doth faile, where He is the ſtrength of the heart, Pſ. 73.26. there is full ſupport notwithſtanding. His grace s ſufficient, 2 Cor. 12.9, and can give Conqueſt, and make Triumphant, when the other is utterly overcome and routed. See here a Proof! Job is affected greatly, and his Soul, affected deeply. God's hand is very heavy upon him. But 'tis far from driving him into Rebellion. The moſt humble Submiſſion is practiſed by him: He worſhiped, and ſaid, Naked came I out of my mother's womb, and naked ſhall I return thither. The Lord gave; and the Lord hath taken away: and bleſſed be the name of the Lord, Job 2.21. Where we ſee plainly; 1. He diſclaims is own right to any Mercies. 2. Proclaims God's ſole Intereſt in them alſo. 3. Thanks him heartily for his Rod, as well as for his Staff. And what lively Arguments are theſe of a Mind acquieſcing fully in God's good Pleaſure; altho' its one great Pain? Thus 'twas with this good Man: Nay, when the Hurricane, that before had overturned his Eſtate, deſtroyed his Servants, and all his Children, reacheth at laſt his Perſon with a tremendous Judgment; both an unuſual, and univerſal kind of ſhameful, loathſome, and painful leproſie, Job 2.7. having great advantage, to his other Afflictions, for forcing him unto Impatience, and Deſperation; and when She that lay in his Boſom (and whoſe Duty 'twas to have adminiſtred Help and Comfort to him, in his Diſtreſs,) inſtead of cooling, labours to inflame the Feaver of his Soul, and puts him upon Raving like a Bedlam, or a Devil rather, Verſe 9. How doth he play the Man (ſhall I ſay) yea, with a Vertue more than manly, act the Saim; and inſtead of being overcome, comes off with Victory? Thus, he both, juſtly rebukes his Wiſe, and vindicates God: Thou ſpeakest as one of the fooliſh women ſpeaketh. What? ſhall we receive good at the hand of God, and ſhall we not receive evil, Verſe 10. Q. D. Muſt we be cocker'd ſo, as to have all Days, and no Nights? the Sun ſhine conſtantly, but not a Shower, or a Cloud? The Summer to laſt all the Year, and Winter never take its turn? moſt fooliſh, fond, and proud Preſumption! That Man's Humour ſhould be ſtill complied with, and the Supream Providence by no means croſs it! Oh! the vile Abſurdity, the prophane Impudence of the Clay, to preſcribe unto the Potter! Who doth not know (when he remembers, that he is a Creature) and will not acknowledge, (if he be a Chriſtian) that we are not to be Carvers for ourſelves, but thankfully ſhould accept the Portion given us? And, in a Journey to the heavenly Kingdom, we ſhould be well content, that foul Ways, ſometimes, as well as fair, ſhould fall unto our ſhare. 'Tis brutiſh, of the worſer kind, to ſtand gently at the Crib. but fling and throw at the Yoke. Shall God only ſtroak, and never ſtrike us? Good Job, you hear, doth equally acquieſce in Good and Evil, from the hand of God. An Heavenly Temper, this! And it would be our Honour, as 'tis our Duty, to be like him, and make it ours; eſpecially, ſince we live in Goſpel-days, from whence he was as ſo great a diſtance.

6. Hezekiah.] But we will proceed to the pious Prince Hezekiah, him we ſhall find to be very much of this Celeſtial Grain likewiſe, according to that proportion his Afflictions held with thoſe fore-ſpoken of. 'Tis true, he was a great deal ſhort of moſt of them in the point of ſuffering, but little inferiour unto any in that of Submiſſion. The Almighty ſends him word, and by a faithful Meſſenger, his Prophet Eſaiah, That the days ſhould come, that all in his houſe, and what his fathers had laid up in ſtore, ſhould be carried to Babylon, and nothing left. Moreover, that the fruit of his loins, his ſons, ſhould be made captives there, and the vilest of them Eunuchs, Chap. 39.6, 7, 8. Now with this Plundering of his Treaſure, and Enſlaving of his Iſſue, we muſt neceſſarily admit, that a world of other Miſchiefs would be in company, becauſe a vaſt, and forreign, and a barbarous Army was to do the Execution. And 'tis well known, that ſpoyling the Fruits, burning the Houſes, deflouring the Virgins, and murthering the Subjects, with other horrid Villanies, are the Effects of War, and the Delights of bloody Enemies. Now it is plain, that this Divine Threat was pregnant with a numerous train of frightful Evils; altho' any ſingle one of them might have made work enough for the beſt of Men to have grappled with. How then doth Hezekiah acquit himſelf upon the Tydings? Doth he exclaim of God, and cry out of his unequal Dealing with him? Bad Men will do ſo upon far leſs, and truly none, occaſion; and put the Almighty (in his own Vindication) to make the Blow recoil upon themſelves: Are not my ways equal? Are not your ways unequal: Ezek. 18.25, 29. But here was not one word, no, not a thought, to caſt an ill Reflection upon God: You ſhall hear him avow the contrary; and inſtead of an Accuſation of him for the Meſſage, give a ſingular Approbation to it, Good (ſaith he to the Meſſenger, not bad,) is the word of the Lord, which thou hast ſpoken, Ezek. 39.8. notwithſtanding all the Terrour contained in it. A graceleſs Wretch will be apt to eavil thus: If this be good, then what is bad? But a godly Soul concludeth juſtly, that nothing but good can poſſibly come from Goodneſs itſelf. And ſuch is God, being good to all: but unto them that love him, making all to work for good. Thus was this good King affected; and we ſhould Copy his Example out unto ourſelves.

7. Our Bleſſed SAVIOƲR.] But what ſhall we ſay to our Bleſſed Lord? He cometh next to be conſidered, according to that Order we have purſued hitherto, and at the firſt propoſed. If the Members have done excellently, the Head will certainly ſurpaſs them all! He taught, and liv'd this heavenly Leſſon of Silence and Submiſſion unto GOD, in his whole courſe on Earth. It were beſide my Purpoſe, to inſiſt Diſtreſſes, To poſſeſs our ſouls in patience, Luke 21.19. And for his Practice, there is no occaſion to be large on that, neither: 'tis ſo well known to every Perſon that is but ordinarily verſed in the Holy Goſpel. His Sufferings, out of all doubt, conſidered with all the Circumſtances appertaining thereunto, are not to be paralell'd by any Inſtance that the Earth could ever afford. When we remember how great and good he was; what meaſure, tho', was meeted out unto him, and with what Contentment all that was bad, and the very worst, was put up by him; it muſt amaze us! He was the GOD, that made, preſerved, and rules the World; and will moſt certainly be its Judge at laſt. He took our Nature, and came among us; not to condemn us, or accuſe us, or to do any hurt at all unto us; but the greateſt good, (tho' we deſerv'd worſt Uſage at his hands,) viz. to be the Author of eternal Salvation to us. Yet was he undervalu'd, reviled, and abuſed, at as bad a rate as it was poſſible for the ſpite of Earth and Hell to do it: He is ſeized on as a Malefactor, when moſt innocent, and the greateſt Benefactor the World ever had; impriſoned, ſpit on, buffetted, ſcourged, and crucified, as one of the worſt and vileſt of Offenders. But with what a calm and quiet Spirit doth he take it all? The Prophet Eſay foretold his meek and patient Temper long before his Incarnation, ſaying, He was oppreſſed, and afflicted, yet he opened not his mouth: He is brought as a lamb to the ſlaughter; and as a ſheep before his ſhearer is dumb, ſo he opened not his mouth, Eſ. 53.7. We all know the quietneſs of thoſe harmleſs, and moſt uſeful Creatures, under the Butcher's hand and knife. Alas! with how much eaſe could the Lord Jeſus have frown'd his Enemies Bodies to the Grave, and their Souls to Hell: or Both at once unto the place of everlaſting Torments? And it had been ſurely done; but that his Lamb-like Soul abhorr'd, Vile Mortals ſweet revenge. He alſo knew it was his Father's Will, that the Just ſhould ſuffer for the Ʋnjust, 1 Pet. 3.18; and from them too: and unto him he thus ſubmits himſelf: Not my Will, but thine be done, Luke 22.42. He will not chuſe for himſelf: but takes with great content, what God is pleas'd to carve unto him. Nay, when his ſervant Peter would by a valiant and a righteous Force have reſcued him; he bids him hold his hand; and for this reaſon; It was his Father's pleaſure, that he ſhould thus ſuffer, and he ought not hinder his moſt ready compliance with it: The Cup which my Father hath given me, ſhall I not drink it? John 18.11. Thus hath our Saviour walk'd before us, breaking the Ice, and paving the Way unto us; that we, with leſs regret, and greater eaſe might go after him. This is St. Peter's obſervation: Christ ſuffered for us, leaving us an example, that we ſhould follow his ſteps. Who, when he was reviled, reviled not again; when he ſuffered, threatned not: but comitted himſelf to him that judgeth righteouſly, 1 Pet. 2.21, 23. And if we abide in Christ; in this his Patience, as well as other Vertues, we ought to walk, as he walked, 1 John 2.6.

8. Paul. To conclude Examples: The Holy Apoſtle Paul was an ingenious Scholar, and very apt Diſciple to his moſt excellent Maſter and Inſtructer, the ever Bleſſed Jeſus. Pray mark how he had conn'd his Leſſon, and gotten it perſectly by heart too, by his own profeſion: I have 'Tis a work of Learning, and Exerciſe, and Care. S. Chryſ. in loc. learned (ſaith he) in whatſoever eſtate I am, therewith to be contented, Phil. 4.11. In Health, and Plenty; in Peace and Liberty, this is no difficult Leſſon, all Men know. But in the caſe of Sickneſs, Poverty; loſs of Friends, Eſtate, of Liberty; or in the danger of Life: how many then will quickly cry out, This is an hard ſaying: who can bear it? I anſwer them: Such a one as Paul can do it. And further; he that hath been taught of God, and hath learned the truth, as it is in Jeſus: even He can do it alſo. If all the World ſhould frown upon them; if Midnight-Darkneſs hide all Comforts from them; if neither Sun, nor Moon, nor Stars appear unto them; yet theſe People are able to retire within themſelves; or rather, run into the Name of the Lord; and All is well. For the Name of the Lord is a ſtrong Tower; the righteous runneth into it, and is ſafe; ſaith Solomon, Prov. 18.10. This alſo made the holy Apoſtle ſay; He could do all things, through Christ that ſtrengthen'd him, Phil. 4.13. And the Context ſheweth, that this Doing Chiefly reſpecteth Suffering. Wherein Chriſt's Preſence with the Soul converts Complaints into Thankſgivings, and Repinings to Rejoycings. The Church of old makes a clear Proof of this: Altho the Fig-tree ſhall not bloſſom, neither ſhall fruit be in the Vine; the labour of the Olive ſhall fail, and the Field ſhall yield no meat; the Flock ſhall be cut off from the Fold, and there ſhall be no Herd in the Stall: Yet I will Rejoyce in the Lord, I will joy in the God of my Salvation, Habak. 13, 18. And how are Murmuring, and Impatience ſent into Exile then; never to take harbour in ſuch Breaſts, as theſe? Well, now we know, how quiet, and at what hearts eaſe, the holy Apoſtle was in in the worſt condition. He was content! And what are Any, or the very Beſt of us, that in our Sufferings we ſhould not bring our Minds to that Sedateneſs, wherein his was, who was ſo much Above us? The plain reaſon is: Becauſe, in Grace, we are ſo much Beneath him.

Recapitulation.] Now, looking back upon this Cloud of Witneſſes, we muſt acknowledge; that they all conſpire to ring it loudy in our ears: Let Patience have its perfect Work within you, whatever Diſtreſſes lye upon you. If we are Real Chriſtians, to be Meek with Moſes; to hold our Peace with Aaron; leave God to himſelf with Eli; poſſeſs our thoughts with our own approaching End, as David did; to bleſs God's Name for our Adverſity, as well for Proſperity, after Job's example; approve his Methods, altho ſevere, in a compliance with Hezekiah; ſubmit our Wills entirely unto his; as was our Saviour's holy Practice: and laſtly, to learn with the great Apoſtle of the Gentiles; in all eſtates to be contented. If God ſee meet to take away Eſtate, to be content; if Name, content; if Health, content; if Liberty, Friends, or Children, nay, Father, Husband, or Wife, dear to us as our ſelves; yea, or life it ſelf; to be Contented ſtill. Whatever Diſtreſs the gracious Providence ſhall bring us to, it is our Duty, after the Examples of all theſe Famous Worthies (Chriſt Jeſus Soldiers) and the Captain of their and our Salvation himſelf; to learn the Doctrine of my Text: To be dumb, and open not our mouth; and that, becauſe God doth it.

And ſo much of the Examples.

II. Arguments.] Now for Powerful Arguments, which will evince the neceſſary Obligations that Pious People do lye under, to bear Afflictions without Impatience, and a Quiet Mind. There are but five I ſhall make uſe of: but that which bringeth up the Rear, if I may not ſay, 'twill prove a Mother of Nations; at leaſt, 'twill ſhew, it hath a Teeming Womb, and bring us forth a double Number to the whole Tale mention'd.

They are theſe in brief: 1. Hereby they are conformed to the Beſt of Saints, and in their Beſt Condition, on the Earth. 2. The firſt and ſecond Birth do Both diſpoſe to Troubles. 3. Impatience is ſo far from helping then, that it doth more hurt. 4. There is Undoubted Good unto the Godly at the Bottom of all they ſuffer. And 5ly; 'Tis the Lord that ſendeth their Diſtreſſes to them.

Arg. 1. Good Chriſtians ſhould bear with Patience their Diſtreſſes; becauſe They but conform them to the best of Saints, and in their Best Condition upon Earth. Then why ſuch ſore Complaints among them? Had there been formerly no famous Inſtances given to this Purpoſe; who, that hath only taſted Holy Scriptures can be ignorant; thatIn origine ſtatim mundi Abel a fratre occiditur, Jacob fugatur, Joſeph venundatur, & David Saul perſequitur, &c. S. Cypr. de Exhort. Mort. cap. 11. Patriarchs, Prophets, and Apoſtles, had Generally this Meaſure meted out unto them; nay, preſſed down, ſhaken together, and running over; eſpecially to the Last; and I may ſay, the Best of them, our Lord's moſt dear Diſciples? 'Tis certain that St. Paul ſaith; not barely, that They were appointed to aſſlictions, 1 Theſſ. 3.3; but that he thought, God had ſet Them forth as Men appointed to death it ſelf: for they were made, in their Sufferings, a Spectacle to the World (the upper and the lower) of Angels, and Men too, 1 Cor. 4.9. And ſhould it now be accounted a grievous matter for the Succeſſors to be like their Predeceſſors? What? Are we better than they? Alas! How much beneath them? Whoſe Modeſty will not prompt him freely to confeſs himſelf far ſhorter of them in real worth, than he is in time behind them? And, pray now; do we not all deſire to be Partakers with them, in point of Proſit; and ſhall we grudge our ſhare of Pains? Would we arrive at the bleſſed Harbour where they are driving an heavenly Trade; and yet refuſe to croſs the ſwelling Waves after them? Is it fit and equal, that we ſhould ſettle in their Canaan, without the Troubles and the Dangers of that Wilderneſs, which they have paſs'd, and is the ſtrait way to it? If we have hopes to be ſuch as They in Heaven, it muſt not be grudg'd, if we be like them on the Earth. How proper is it, that a Similitude ſhould be betwixt the Eellow-members? And how much more, with the Head it ſelf? Is it not written, Heb. 2.10. That the Captain of our ſalvation was made perfect thro' ſufferings? He put not on his Crown, but going from the Croſs: nor ſat he on the Throne, before he had hung upon the Tree. And ſhall it be thought intollerable, or any thing hard; to follow ſuch a Leader? And unto ſuch a Journey's End?

But, as I ſaid before, Saints ſuffering State was best unto them: even ſo it is. The Riddle was of old; that the Eater affords meat, and the ſtrong ſweetneſs. Judg. 14.14. And truly, good Men's ſorrows on Earth bring ſolace down from Heaven unto them. When the Knife was putting to Iſaac's Throat by the ſad Father; an Angel comes and puts a Ram into his room, unto his greater joy, Gen. 22.14. As a father pittieth his children; ſo the Lord doth them that fear him. For he knoweth our frame; he remembreth that we are but dust. Parents are wont to be moſt tender to their weak, and ſickly Ones: others can make a better ſhift. And ſhall not he that puts theſe Bowels into them towards theirs, have them much more within himſelf to His? What tho' a Mother Should forget her ſucking babe; Eſa. 49.15. (and ſuch, a Worſe-thing-than-a-Brute, is found ſometimes in Humane ſhape) God will not, cannot do ſo. We read, that ſuffering Saints are ſaid to Glory in tribulations. And Glorying is no ſign of Grieving and Repining. How ſhould impatient Lamentations be able then to keep their Ground; When light afflictions, and for a moment, work a far more exceeding and external weight of glory?

This is the 1ſt Argument. And the 2d will prove like unto it.

Arg. 2. Diſtreſſes ſhould not raiſe great Storms, and Tempeſts in the pious Soul; becauſe our First, and ſecond Birth do, both, diſpoſe us to them. As we are Men, and Chriſtians, they are the Lot appointed for us. And ought we not; and therefore, to be quiet under them? How great's the Folly; to be ſo diſturbed, at what is not to be avoided? Man, now, is born to trouble, as the ſparks fly upward; as we heard, at first, was ſpoken by Holy Job. And all Men know; neither Art, nor Force can make the Flames deſcend; but they are always mounting upward. That is the Nature of them. Wherefore to be Impatient under Trouble is to be quarreling with the Almighty Majeſty, by whom a Humane Body and a Rational Soul is beſtowed on us. And ſo there is Ingratitude, and Rebellion link'd together. Thus to requite him, that brought them out of nothing by meer Bounty; and by the ſame, hath made them capable of injoying all things, and the beſt of all; His bleſſed ſelf for ever: if they will be ruled by him.

And for the ſecond Birth: it commonly hath the throws, and pangs of a travelling Woman: and, often, worſer far. General Experience makes a proof of this. However, in growing up unto Maturity there is no eſcaping of Adverſity: Through much tribulation (ſaith St. Paul) we must enter the kingdom of God. We must: 'tis neceſſarily, and unavoidably ſo. Heaven is on high: and it is hard to climb an Hill; a ſteep, and long one, eſpecially. The Lungs will labour; Feet will faulter; and Bones will ake, in doing it. Were there no Difficulty in our way to Glory, and we met no Troubles in our Travel thither, we might indeed be called, and accounted Chriſtians: but how we ſhould be really ſo; I mean, Legitimate Children unto God, is hard to manifeſt, and may very well be doubted, from the holy Apoſtle's words, who ſaith; Heb. 12.5, 6, 7, &c. My ſon, deſpiſe not thou the chaſtening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chaſtneth; and ſcourgeth every ſon whom he receiveth: If ye endure chaſtening, God dealeth with you as with ſons; for what ſon is he whom his father chaſtneth not? But if ye are without chaſtiſement, whereof all are partakers, then are you baſtards, and not ſons. Let now a diſtreſſed Chriſtian ſeriouſly ponder this; and let him not ſtagger through Ʋnbelief; and 'tis not poſſible for Diſcontent to keep its poſt any longer in his Heart. Let him be ſtrong in Faith, and this will turn his Croſſes into Crowns; and make what's bitter to the outward, reliſh ſweetly to the inward Man. Now if ever, the Apoſtle's words will be certainly verified with the upright, tho' afflicted, Perſon: We faint not, but tho' our outward man ſhould periſh, yet the inward man is renewed day by day, 2 Cor. 4.16. Earth's Darlings, and who have their portion only in this life, cannot avoid a world of Miſeries: and ſhall Heaven's Off-ſpring be diſorder'd at abiding what both Grace and Nature hath prepared for them? Eſpecially, ſince Truth it ſelf hath plainly told them, That their Affliction is but a certain Token of God's Affection.

Now, ſurely; there is no reaſon for Repining, but occaſion rather of Rejoycing.

Arg. 3. Impatience is ſo far from doing ſervice to us in our Sufferings, that it makes our Caſe a great deal worſer than it was before; and bringeth many, and very evil Inconveniences with it. Imagine, that under a ſore Diſtreſs we ſhould make hoarſe our throat with crys,Impatientes non efficiunt ut a malis eruantur; ſed ut mala gravior a patiantur. S. Aug. de Patient. cap. 2. and drown our bed with tears, and crack our brain with cares, and break our heart with ſighs and groans: what would the Upſhot be of all this pitiful Paſſion? Would ſuch a Courſe, ſo void of Reaſon and Religion, prove an effectual Relief unto us? Would the loſs of Livelihood be hereby repaired? A bodily Sickneſs be recovered? The Life of a deceaſed Friend again reſtored? Or any Calamity, whatever, be removed; or ſo much as eaſed? Alas! poor ſilly Creatures as we are! what do we elſe by ſuch a Procedure, but plainly imitate the folly of the Fly, when 'tis intangled in the Spider's Web: She makes a Noiſe, and is greatly Fluttering; and hampers herſelf thereby the faſter in that Net; and becomes a ſooner Prey to him that ſpread it. Methinks we are reſembled fitly by the corded Beaſt whoſe head the Axe, and heart the Butcher's Knife hath ſtruck; which, the more it ſtruggles, ſilly Wretch, the faſter letteth out its lood, and life therewith together. Such is the natural Iſſue of Mens Impatience: They look for peace, and there is no good; for a time of healing, and behold trouble. The Benefit, which they promiſe, proves a Dammage to them. Undoubtedly, a manifold Miſchief flows from hence, How can the Offices of Love and Service be diſcharged, as they ought to be, unto Relations, by a Mind diſordered, and unhing'd by this Diſtemper? Expect, as ſoon, a Man that hath a Palſie, or is Bedrid, ſhould fetch you Food, or make your Fire. Beſide, it ſo affects the Body, that ſometimes Death itſelf is quickly call'd unto it: always the Seeds thereof, in lingring Sickneſſes, are deeply rooted in it. And how untuned the Soul muſt neceſſarily be, and bar'd its acting with ſpiritual life, and vigour, is very eaſily underſtood: The griefs, and cares, and fears are apt to uſher in Deſpair; but certainly drive out Faith, and Hope, and Love. To conclude, he that is thus captivated, cannot be capable to pay due Homage to his God. How ſhould he, as becomes him, fear his Threats, obey his Precepts, truſt in his Promiſes, and rejoyce before him with Thankſgiving? I will ſay but this: Impatience, and Murmuring under the Hand of God is a great Affront unto his bleſſed Majeſty; and cannot be well taken by him. Nay, he hath often ſet the Marks of his Diſpleaſure on it. I will paſs by that whichExod. 16, 7, 8, &c. Numb. 14.27, &c. Moſes once and again hath recorded thereof: remembring you only of the Apoſtle's Caution to the Corinthians, Neither murmur ye, as ſome of them alſo murmured, and were deſtroyed of the deſtroyer, 1 Cor. 10.10. We may conclude of this (wherewith I cloſe the Argument): If we belong to God, and are diſſatisfied at his Dealings with us, we lay a kind of force upon him: Either to keep us longer in his Furnace, or to remove us thence with our Droſs upon us. And ſurely the Choice is not the beſt, on either ſide. Wherefore we muſt rebuke Impatience: and the rather, for that—

Arg. 4. There is undoubted Good at the bottom of all Afflictions to the truly Godly. Then, what pretence for Diſcontentment under them? Had they their riſe from an Heart replete with Vengeance, Rage, and Fury towards us; and were they the Blows of a bloody Enemy, that aim'd at nothing leſs than our utter ruine; our Caſe were then ſo ſad, that 'twould be hard to find out Comfort for us; and ſeem unequal, to condemn a turbulent Carriage in Diſtreſſes. But, bleſſed be GOD, things go at quite another rate: The Cloud that is Darkneſs unto Egypt, is Light to Iſrael, Exod. 14.20. The Devil and his Angels, who may be Executioners to the righteous and good Providence in our Sufferings, are none otherwiſe than moſt malignantly diſaffected to God's People. Yet, how bloodily ſoever they are bent; and whatſoever Miſchief they are permitted to effect: that which happens, is not what their Malice doth deſign, but what God's Mercy doth direct. The Axe never heweth; but when, and as, the Carpenter ſtrikes therewith. And the ſharpeſt Sword will fetch no Blood, but from the Hand that wields, and ſmiteth with it. But Men, and evil Spirits too, are Tools, which God, (as far as it is pleaſing to him) maketh uſe of: And he lays them by again, as he thinks good; and then they muſt be quiet in ſpite of all their Cruelty. The Condition of holyChap. 1, & 2. Pſ. 17.13, 14. Eſ. 10.5, 6, 7, 15. Job doth make this evident. And both the Pſalmiſt, and the Prophet Eſay, plainly declare as much. So that who, or whatever brings a Calamity to us; we muſt conclude, 'tis ſent of God for good. And, if we wiſely attend our Duty, 'twill be with us, as withHe in his Excile living in greater ſtate than his own Country could afford; ſaid to his Servants, Sirs, We had been Ʋndone, if we had not been Ʋndone. Plut. Them. Themiſtocles, Better in our trouble, than without it. This is not peradventure, preſently, perceived by us, in every Tryal. Nor do the Sick, or Wounded, at the firſt or ſecond, or (may be) many applications of the moſt proper and ſoveraign Medecines to them, forthwith receive a Cure, or find Eaſe thereon. However, 'tis better with them; becauſe they are in the ready way thereto. And is it not egregious Folly to exclaim againſt, or have hard thoughts of, either Doctor or Surgeon, for a griping Belly, or a ſmarting Leg, when 'tis to ſave the Life, and to recover Health? Should Sufferers be ſo far from benefit in their Troubles, that they do not yet ſo much as underſtand the meaning of them: why, they ſhould know that the Golden Oar is cover'd with coarſer Earth; and it will ask both pains and patience to dig deep enough to reach it. And our bleſſed Saviour's words to his Servant Peter, are very applicable here: What I do, thou knowest not yet; but ſhalt know hereafter, Joh. 13.7. Wait then with quietneſs; and thou wilt ſooner find the Treaſure. But if thou quarrel with thy Medicines, and ſtorm at him that doth apply them, it muſt be longer, if e'er, thou get a Cure; when a ſubmiſſive Spirit will ſoon be healed. God muſt be met, in his own way. As he1 Kings 19.11. comes not in a great ſtrong Wind; nor in the frightful Earthquake; nor in the furious Fire: but in the ſtill ſmall Voice: we muſt attend him alſo with a ſtill and quiet Spirit. Turbulent Paſſions in the Soul, are like loud Noiſes, and deafning Clamours at the Ears. Theſe marr the Hearing, and ſo the Underſtanding. Hence 'tis, that in ſuch a Lurry we cannot hear the Rod, and who hath appointed it, Mic. 6.9; ſo as to underſtand, and receive, the good God means us by it. Yet good is ſurely meant thereby. What prudent Father ever did correct his Child, but for his benefit? And how ſhould Infinite Wiſdom, with equal Love, have any other Aim? Afflictions are God's File, to rub off the ruſt of Sin that it may not rot our Souls. His Fan, to ſcatter far away the Duſt and Chaff, which are apt to bury our Grain in Uſeleſneſs. Yea, and his Furnace too, where the Droſs and Tin is ſever'd, that the Mettal may be pure and bright. Are not all theſe for greateſt good? But the Apoſtle is expreſs, in ſaying, That tho' ſome men correct for pleaſure; God chaſtens us for our profit, Heb. 12.10. And the Pſalmiſt had the proof upon himſelf, for he profeſſeth, Pſal. 119.71. 'Twas good for him that he was afflicted. For he was gone aſtray before that met him, and brought him back to God. And how far he might have wander'd, to the utter loſing of his Way; had not his wild Carreer been ſtopt by the Rod of God, who can tell? Certain 'tis, that long Proſperity is a Bait to all Impiety; and no Affliction oft-times proves the very worſt Affliction: Yea, and Impunity the greateſt Puniſhment. Therefore God threatned, in his high Diſpleaſure,Hoſea 4.14. Eſay 1.5. Hoſea 4.17. Not to puniſh the daughters, nor the wives in Iſrael for their whoredoms; to ſtrike Judah no more: and let Ephraim alone in his idolatry. When Providence ſmiting of a Pious Man with Lameneſs onely, preventing his running away from God: or with Bodily Sickneſs, 'tis for preſerving his Soul in, or recovering it to, Health. Such Mens Loſſes of Temporal Riches, are for ſecuring Eternal to them: and Death's removal of their Earthly Friends, is for renewing, and faſter ſetling their Friendſhip with the Heavenly Majeſty. Nay, and their own approaching End ſerves for preparing them unto an Endleſs Bliſs.

And where's the Cauſe now of Complaining? How great's the reaſon, rather, of Rejoycing: at leaſt, of Silence, and Submiſſion? Eſpecially, when the 5th and laſt Argument ſhall be conſidered.

Arg. 5. Thou, Lord, didst it. And this is what the Royal Pſalmiſt urgeth in my Text. Which only (tho our Proverb aptly ſaith, Store's no Sore) in mine opinion, might be ſufficient to give repoſe and quiet to a ſincere Chriſtian in his greateſt troubles; ſuppoſe it be conſidered in its juſt extent. Should I pronounce it like the Tower of David, builded for an Armory, wherein there hung a thouſand Bucklers, all Shields of mighty Men; it were not ſpoken much amiſs. I'm ſure 'tis no Hyperbole, inſtead of calling it a ſingle Argument, to ſay an Heap of thoſe are lodg'd therein. For with a little Patience you ſhall ſee it bringing forth at leaſt One Decade of them. Only 'tis requiſite, that we ſhould retrieve our former thoughts upon the words, and with this ſhort Improvement. Thou, Lord, didst it; ſeemeth to make the holy Prophet after this manner to addreſs himſelf to God: O Lord, I ſtill'd my Soul, and ſtopt my Mouth under my doleful Caſe; becauſe no Luck, or Chance without me, none Evil Accident on me, none Inadvertency or Preſumption in me; no Luſts of Men, or Rage of Devils against me, was the Prime Cauſe of my Calamity. Whatſoever Miſchief mine Enemies, or my ſinful Self, might be inſtrumental in unto me; 'twas only as thy Juſtice, and thy Goodneſs gave Commiſſion, or Permiſſion thereunto. Whence, mine Impatience were nothing elſe but Quarelling at thy Providence. Therefore was I ſilent, both as to Words and Thoughts too: Becauſe Thou, Lord, didst it.

1. Now the Firſt-Born of this Argument ſhews it thus: Thou, Lord, didst it: Thou, whoſe we are, All, and Every of us: the very Work of thine own Hands. We are the Clay, and thou our Potter, Eſay 64.8. And who can juſtly take offence at thee,Ye are not your own, 1 Cor. 6.19. We are the Lords, Rom. 14.8. for doing as thou pleaſest with thine own? Mat. 20.15. If the Potter make one Veſſel of ſiner Earth than he doth another: and appointeth this for the common ſervice of the Kitchin, when that is to be ſet up in the Cloſet; where is the reaſon to complain? Nay, if one, or more, or many of them be broken into Potſherds by him; is he not without controul; for that? Altho Himſelf be not; yet They are his own, But we are much more God's: to be dealt with by him, as it ſeemeth good unto him. So, if the Husbandman will put one Parcel of his Sheep into rich Paſtures, when the reſt can hardly live upon the barren Common: and fatten ſome of his working Cattel with Food and Reſt, for Weeks and Months together; whilſt conſtant Labour and coarſer Provender make others leaner than a Rake (as we ſay): who ſhall call him to account for this? Are they not his own? But we have no ſuch property in what is called Ours: as the Almighty hath in us. In truth, we are but Stewards: He Abſolute Lord. We are, All; the Higheſt in the World, reſponſible unto God: but God to None. Then at what rate ſoever it pleaſeth him to deal with us; tho he afflict us ſorely in our Perſon, Relations, or Eſtate; our Duty is to ſay, We muſt be dumb, becauſe thou, Lord, didst it.

2. Thou, Lord, didst it. Who canſt do whatſoever thou wilt do; and none can hinder thee. Thy whole pleaſure ſhall be effected in Heaven, Gen. 18.14. Is any thing too hard for God? and Earth, the Seas, and all deep places; nor is there any thing too hard for thee, Pſal. 135.6. And, Lord, if thou ſendeſt one Affliction on me; it might have been an hundred. Haſt thou withdrawn one choiceſt Mercy; why is there any left? Say, that the comfort of our Life were gone: why hath not our Life it ſelf taken wing, and flown away together with it? Should we ſay, Nay; would that have prevented it? Or was there Power enough, or Craft at leaſt, with us, to have put a Bar to? Who is ſo great a Fool, as to entertain ſuch Thoughts? Let God once ſpeak the word; 'tis inſtantly done, Ezek. 12.25. If he command Eſtate, or Health, or Liberty, or Friends away; if he require our Soul: can we compel, perſwade, or intreat the longer ſtay of any of them? Admit it then, that it may go hard with us in ſome reſpects: why is it better; wherefore not bad, or at the very worſt, in all? He that hath only given a gentle laſh upon our Hand, could have cut off our Head; or ſtabb'd us at the Heart; if that had been his mind. How eaſie were it for Almighty Power ſo to do? And is not God thus furniſhed? Wherefore, well might the holy Pſalmiſt ſay in his diſtreſs, and the very beſt of us ſay after him upon the like occaſion; I was dumb, I open'd not my mouth; becauſe thou, Lord, didst it.

3. Thou, Lord, didst it. Thou haſt ſeen it meet to take (ſuppoſe) One Mercy from us: but yet haſt left us Many: Nay, haſt beſtowed Hundreds, Thouſands on us! For thy compaſſions never fail; but are new every morning, Lam. 3.23. And thou dost Encompaſs them, that truly trust in thee, with mercy, Pſal. 32.10. When we, with grief remember, what a Bleſſing we have loſt; ſhall we forget the while thoſe many others which we ſtill injoy? What Favours, much above all reckoning, doſt thou, O Lord, afford, for Soul and Body too? Unto our ſelves and Friends likewiſe? If we be real Chriſtians, we then muſt be Diſciples to the Pſalmiſt; and ſay our Leſſon that he teacheth; How precious are thy thoughts unto me, O God? How great is the ſum of them? If I ſhould count them, they are more in number than the ſand, Pſal. 139.17, 18. That only one, which is worth ten thouſand others; the Gift of thy bleſſed Son, to die for our offences, riſe for our juſtification, and at thy right-hand to live, for making interceſſion for us; that we may have Pardon, Pity; Support and Comfort under all our Preſſures; What an Invaluable Mercy is it! We have God's ſure Promiſe, That he will never leave, nor forſake his People, Heb. 13.5. till he hath brought them through the Wilderneſs of this World in ſafety to the heavenly Canaan. God gave his Son unto this very purpoſe. And as Joſhua, who was the Type of Jeſus, led the Carnal Iſrael into the Promiſed Land Below; ſo Jeſus, by him typified, will certainly conduct the Spiritual Iſrael into that Above. Oh, Raviſhing Bleſſing! And the very Quinteſſence of all Bleſſings! Able to make a Pious Soul Rejoyce in ſpite of Sorrow; and to triumph in its Tribulations. To be ſure; it will, and muſt have influence on him in his Sufferings, to ſay with David; Lord, I am dumb: becauſe thou didst it.

4. Thou, Lord, didſt it. Who, notwithſtanding, haſt made it better with us; much better, than with many others, much our betters. Imagine ſome of us have loſt a fair Eſtate: there are thoſe good People who, with their Eſtate, have loſt their Health too. Say, thou art ſick: why ſuch a Friend, or Neighbour, or Acquaintance at the leaſt, is ſick and lame withal: and ſome (poor Souls) with Poverty into the bargain. Admit, that thou haſt parted with One dear Relation: Many are they, that have loſt Many ſuch; and ſome All. If Death hath ſnatch'd away one Child from thee: there are thoſe that have none left them now, tho time was, they had many. Hath the Juſt Providence removed an Affectionate Mother from thee? There are not a few whom it hath bereaved of ſuch a Father. And ſeveral that it hath made Orphans; deſtitute both of Father, and of Mother too. If a Good Man's Help-meet be gone: there are Pious Women that have had their Head taken from them. Whoever thou art that truly feareſt God, and art too much complaining of thy Infelicity, be but perſwaded to leave off poring only on thy ſelf, and look abroad a little; and thou ſhalt find, Thou haſt the light ſide of the Cloud, when many others muſt be contented with the dark. Remember that moſt excellent Perſon, who ſtandeth upon Scripture-Record with this moſt ſad Complaint of his to God, Lover, and friend hast thou put far from me, and mine acquaintance into darkneſs, —Similes aliorum reſpice Caſus, Mitius iſta feres. Ovid. Met 15.8. Pſal. 88.18: and ſurely then upon the whole, thou muſt acknowledge, that thou oughteſt to ſay; I will ſay nothing: becauſe thou, Lord, didst it.

5. Thou, Lord, didst it. Thou, who art abundantly able to ſupply my greateſt Wants; ſupport me under my heavieſt Loads; repair me for my greateſt Loſſes. Is any thing too hard for God, with whom all things are poſſible, Gen. 18.14. Matth. 19.26. I grant; were any one's Neceſſities unrelievable; his Burdens inſupportable; or his Damages irrepairable; the Caſe of ſuch a Perſon were very lamentable! But good and wiſe Chriſtians do All know better things. And to the Upright Man; that God, who is his Conſtant Hope, both Can, and Will, moſt certaily prove his Effectual Help. Is it not promiſed; My God ſhall ſupply all your Need according to his Riches? Phil. 4.19. And we are aſſured of his Sufficiency in the laſt words, as of his Good-will in thoſe foregoing. And how punctually was it made good to holy Job after all his long and diſmal Sufferings: when his latter end was better than his beginning? Job 42.12. All was made good in kind to him, that had before been taken from him. And the Lord's Hand is not ſhortned now, nor his Heart hardned, neither: but, if that be beſt, he can, and will do ſo again, to ſuffering Saints of the preſent Age alſo. Had Job's Condition never to have been match'd in future Times, wherefore ſhould the holy Apoſtle James, Jam. 5.11. direct our eyes point blank on this Example for our encouragement in Afflictions? But ſo, you know, he doth. However, God will never fail to make up every Loſs unto his faithful Servants,Pſalm 73.26. Lamen. 3.24. 2 Cor. 12.9. in value, where 'tis not ſit it ſhould be done in kind. Himſelf, if all be gone beſides, will be, and is his People's Portion. And is not this enough, and infinitely the better Share! Who that's afflicted but muſt ſay: I am dumb; becauſe thou, Lord, didst it?

6. Thou, Lord, didst it. Thou took'ſt away my deareſt Relations (whether Husband, Wife, Father, Mother, Child, or Friend) whom (bleſſed be thy Name) thou tookeſt into Covenant with thyſelf before. (And for this once, I will be limitted thus.) I am bereaved, Lord; and 'tis thy righteous doing too. But oh! what better proviſion haſt thou made for him, or them, than I could ever poſſibly do, had they ſtaid with me? Mine is the loſs, 'tis true; but theirs the infinite gain! For, what is Earth to Heaven! What is a Husband, Wife; a Father, Mother; a Child, or Friend, to God?Cum chariquos diligimus de ſeculo exeunt, gandendum Now we are ſure, that thoſe, who live a while to Him below, ſhall live with Him above for potius quam dolendwn. S. Cyprian. de Mort. ever. And are we ſo much Afflicted for parting with them? Where is the love then, that we think we bear them? Are not ourſelves the proper Object of it; and its utmoſt Term? No doubt it is Nicknam'd-kindneſs, that would have them leave the Church Triumphant for the Militant. What? would you have them pay back their Wages; come down, and do their Work once over more? Now they have won the Field, and are dividing the Spoil, to have them run the hazard of another Battle, is certainly very far from real Friendſhip: is great Unkindneſs. It can't be Love; to deſire Men gotten ſafe into their Port, and with ſo rich a Cargo, ſhould be thruſt out afreſh into a Sea, moſt dangerous, and tempeſtuous. Is this our Kindneſs to our Friends? In ſhort, for them to be with us again, were to exchange their raviſhing, unſpeakable, and eternal Joys and Bliſs, for Cares, and Fears, and Pains, and Sorrows, and Sins, once more. Theſe now the Almighty Mercy hath freed them from for ever: Thoſe it hath ſixed them in eternally. Canſt find in thy heart to grudge that admirable Kindneſs God hath ſhewed them? Muſt thou not readily ſpeak it: I am dumb; becauſe thou, Lord, didst it?

7. Thou, &c. Thou, at whoſe hands we have deſerved abundantly worſe, than ever yet we have received. Well may we ſay with the holy Prophet, how bad ſoever it fareth with us: He hath not dealt with us after our ſins; nor rewarded us according to our iniquities. Pſal. 103.10. Nay, the good Man Ezra's acknowledgment would be ours alſo: Our God hath puniſhed us leſs than our iniquities deſerve. Chap. 9.13. He that complains for wanting of the ſtaff of Bread, may give God thanks that the Bread of Life is not taken from him: for long ago, and too too often he made a forfeiture of his Right unto that greateſt Mercy. He that bemoans his Lameneſs, Pains and bodily Sickneſs, is Debtor to meer Grace, that he is not under the tormenting Terrors of Soul, and the Rack of a wounded Spirit: his Sins having amply merited that, and a great while ſince. He that lamenteth a dear Friend's being gone to Heaven, and leaving him behind on Earth; moſt juſtly may admire the Divine Goodneſs that his own Tranſgreſſions had not a great while ſince tumbled his own Body into the Grave, and his Soul to Hell. It is a ſtinging Queſtion, and ſmartly rebukes the querulous Chriſtian, which is put by the Prophet Jeremiah; he asks, Wherefore doth a living man complain? A man for the puniſhment of his ſins? Lam. 3.39. We are the Fools, that make the Rod, for our own back; and may well enough be ſaid to lay it on too: for we procure the doing of it. But why do we complain; and yet the Grave hath not ſwallowed us up? Whilſt there is life (we ſay) there's hope. And ſo there is: Hope of a Peace with God; hope of Judgment's being removed; hope of a latter End proving better than the Beginning. Why then doth a living man complain? But for a Saint, that is yet alive, and ſhall live with God for ever; Content must conquer his Complaint, and Triumph over it. Thanks be to God, that pays us not in our own Coin. We rob him often of that Faith, and Hope, and Love; that Praiſe, Obedience, and Submiſſion, due to him upon infinite Obligations. And ſhall we murmur, when he takes but a little from us; and nothing but his own; and lent us meerly; and only till he calls for it again; as all our Comforts are? Surely, for very ſhame, in every trouble that happens to us, we humbly ſhould confeſs to God, that as our Duty is, We will be dumb; becauſe thou, Lord, didst it.

8. Thou, &c. Thou, that meaneſt us no hurt at all in any, thy ſevereſt Providences towards us. This Leſſon may ſeem hard, 'tis true. But if we can believe (as our Saviour ſaid) all thimgs then are poſſible, Mark 9.23. And this is very far from being improbable. The Ulcer is not lanced; no, nor the Limb cut off; with a deſign to deſtroy the Patient: but to ſave his Life. When holy David had been ſorely toſs'd by a violent Tempeſt in his Thoughts, about the Proſperity of the Wicked, and Adverſity of the Righteous, he happily weathers the Point at laſt; and as a Man o'er-joy'd thereat, he can't forbear a kind of Triumph (tho' abruptly) for the great concluſion he had gained: Truly God is good to Iſrael: even to ſuch as are of a clean heart, Pſal. 73.1. Tho' he diſtreſs them: 'tis not to deſtroy them. The Surgeon, and the Soldier, both take Blood away: but He, means not to hurt, but heal; This, for no good, but killing, where he ſmites. When the Almighty's Anger lays home upon the wicked and impenitent; 'tis to make riddance of them; and by a firſt, to plunge them into the ſecond Death. But Death it ſelf, the worſt of Evils, hath lost its ſting, and doth no hurt to the truly Godly ſeized by it. Then leſſer Evils are leſs likely to be for miſchief. But I ſhall come to certainty (altho but breefly, ſince ſomething near this purpoſe hath before been ſpoken:) St. Paul declares it on his knowledge, That all things work together for good to them that love God, Rom. 8.28. And Afflictions muſt be in the Number of ALL THINGS. INdeed they cheefly are reſpected by the Apoſtle there. And then it cannot be too bold a Speech to ſay; The Sender of them meaneth no hurt to the Pious Bearer of them. He is not therefore to forget his Leſſon; but keep it ſtill in Mind, and readily ſpeak it with his Mouth: I am dumb: becauſe, Thou Lord, didst it.

9. Thou, &c. Even Thou, who always uſeſt to deal out Sufferings to thy Servants, in their due, Weight and Meaſure. For as thy Bowels do reſtran thee from adminiſtring the bitter Potion, when no bad Diſeaſe is either to be removed, or prevented: So when theſe Caſes happen, and Neceſſity urgeth the giving of it; the Doſe ſhall certainly bear exact proportion to the dear Patient's ſtrength and caſe. That former; thine Apoſtle Peter doth aſſure us of, ſaying; Now for a ſeaſon (if need be; and not otherwiſe) ye are in heavineſs, 1 Pet. 1.7. Bleſſed be thy Name, Thou doſt not as ſome ill Phyſitians do: viz. make Experiments, and try Practices on them. No; no: Thou dost not afflict willingly, nor grieve the children of men, Lament. 3.33. Much leſs the Children of God; thine own Regenerate Off-ſpring. Then for the latter; thy Servant Paul doth make us confident; that thy Wiſe Compaſſion in thine Adminiſtrations doth diſtinguiſh betwixt the Fathers, Young Men, and Little Children in thy Famil • . For he telleth us; That thou art faithful, and will not ſuffer us to be tempted above what we are able, 1 Cor. 27.8. Here is no preſcribing an Equal Quantity (hand over head) to young and old, to weak and ſtrong; as the Blind Quacks are wont to do. Eſay gave this Evidence long before the Apoſtles time; when he acknowledgeth unto God touching the troubles of his People; That in meaſure, when in ſhooteth forth he would debate with it, Eſay 27.8. (whether, and how far agreable to their ſtate and ſtrength) and, if the caſe required, bate ſome drams, or ſcruples, or grains at leaſt: for ſaith he, Thou ſtayest thy rough wind in the day of thine east wind. Whence it is clear; either their Burthen ſhall be Lighter, or their Backs made Stronger. And then 'tis no complaining Caſe, and commands repoſe and quiet to their Minds: they muſt be dumb: becauſe thou, Lord, hast done it.

10, and laſtly; Thou, Lord, didst it. Thou, O moſt Compaſſionate and Gracious Lord; who ſhortly, very ſhortly,Dabit Deus his quo que finem. Virg. wilt put a Final End, an Everlaſting Period, to all Diſtreſſes of thy Faithful Servants. It is but yet a little While; a few Moments longer, and then Adieu, and Farewel for ever; All Cares, and Fears; All Griefs, and Sorrows; All Loſſes and Diſappointments whatſoever. Yea, and Be Gone Eternally, That Troubler of God's Iſrael; That Achan in the Camp; That Jonah in the Ship; Indwelling Sin; whoſe teeming Womb hath brought forth all our Miſeries, and will be ever breeding more: be gone for ever! And welcome, Then, All Joy and Gladneſs, Exalting and Triumphing in an Holy State of Bliſs and Glory, Unſpeakable, Inconceivable, and Eternal! You have need of Patience, ſaith the Apoſtle, Heb. 10.36. And for your help thereto; remember, 'Tis but a little while, and he that will come, ſhall come, and will not tarry, Verſe 37. What is an harder Service, or Apprentiſhip, to him that hath but a Month, or Week, or Day for the Expiration of his Term? Who makes a Pother of a froſty Morning's pinching of him; when the Spring's upon us, and Summer at its heels? A Good Man's darkeſt Night is juſt at breaking up; not only into a Dawning Light; but a Glorious Sunſhine, and a Perpetual Noon. And then all frightful Storms are huſh'd by a delightful Calm; and heart-breaking Sorrows turn'd out by raviſhing Solace. Who, pray, would grudge a little pains and trouble, to put off, and exchange, his Mourning Weeds for Wedding Robes? And think it much to ſweat (perhaps) in laying by an heavy Croſs, for taking up an heavenly Crown? This is the true Chriſtian's Buſineſs in all the Troubles wherewith he now is exerciſed. Let him hold out, and labour, but a Moment longer, 2 Cor. 4.17; and all his preſent Miſery ſhall end in Endleſs Happineſs; when the Proſperous Sinner's Sweets ſhall be ſwallowed up in Gall and Wormwood; and that for ever. This is the Lord's doing: and ſhould be marvelous in our eyes. This ſteels the Heart of a ſuffering Saint. This blunts the Arrows; and flats the Bullets that light upon him; and makes him ſtand impenetrable. This makes him dumb, and open not his mouth in his diſtreſſes; ſave only, with profound ſubmiſſion and humility, to give God this reaſon of his ſilence: Becauſe thou, Lord, didst it.

Thou, 1. Whoſe we are; 2. Who canſt do what thou pleaſeſt; 3. Who haſt left us Many, tho' taken One Mercy from us; 4. Who yet makeſt it better with us than with many our Betters; 5. Who art able to relieve ſtill, as bad as 'tis; 6. Who provideſt better for our dear Friend that's gone, than, if he had ſtaid with us, we could; 7. Who juſtly might'ſt have done much worſer by us; 8. Who meaneſt no hurt in what thou haſt done; 9. Who dealeſt in weight and meaſure with thy People in their Sufferings, always; 10. Who very ſhortly wilt put an Everlaſting Period to all their Evils.

And now, I think, my Word's made good: and you have found an Heap of Arguments in the Pſalmiſt's One. Nor is there wanting any of the Number promiſed. Nay, they perform effectually (in mine opinion) what was undertaken for them. However, in this I may be bold, yet with ſufficient modeſty; that from hence, and elſewhere, you have heard abundant Reaſon, For a Godly Perſon to be ſtill and ſilent, and by no means impatient under God's heaviest Hand upon him. Which was the Firſt Task incumbent on me.

II. Solution of Objections.] The next Service I am to be engaged in, is to give Solution unto ſome Objections, which may have taken hold on Honeſt Minds againſt this Doctrine. For the paſt Endeavours juſtly may encourage us to conclude, that they have gotten down the Flames; and afford us hopes of thinking, that the Fire is out: yet, commonly, diſtreſſed Souls are fill'd with troubleſom Smoke; and have thoſe Embers in them ſtill, that poſſibly may break out afreſh. And truly Great Afflictions are much like Great Fires; whereof when Induſtry well applied hath check'd the the Futy, yet ſtill there will be Smothering ſome days after, that muſt not be neglected, but taken meet care of. Which makes me willing (what in my power lieth) to extinguiſh every Spark; that the Pious Sufferer may have ſatisfaction unto all his Doubts and Fears; and not without eſpecial and particular Thoughts, About his loſs of Dear Relations; which uſually (above all others) lies moſt heavy on, and ſticks moſt cloſe unto, us. But let us now attend them.

Obj. 1. Some, upon hearing of the Premiſes, (it may be) will be ready to ſay: What? ſhall we then be ſtupid, and ſenſl • ſs of our Miſery? Must the Affections be eradicated; as the Stoicks taught? May we not deeply mourn under our dreadful Evils?

Anſ. I anſwer to this quarrelſom Cavil: for that's its Name: the paſt Diſcourſe never caſts its Eye that way at all. But Paſſion, when it maſters Reaſon, hurrieth Men from one Extreme unto another, and will not ſuffer the Golden Mean to have their company. The Holy Scriptures gives us many Inſtances of the moſt Eminent Saints that have been much affected upon their Loſſes, in point of Health, and Friends, and ſpecially of the Word of God and the Churches Peace. 'Tis true, the Lamentations of Jeremiah (to look no further) will ſhew us, they have had ſome concernment (tho of a lower ſize) about Eſtate too. But touching Sickneſs; David and H • zekiah, two Pious Princes,Pſal. 33.5, 6, 7. Eſay 38.3. have much complained. As for a Friend's deceaſe, David and all the People wept at Abner's grave. 2 Sam. 3. A Brother was bewailed by Mary and Martha. John 11. Gen. 50. So their Father by Jacob's Son: as he had mourn'd before for his Son Joſeph. Gen. 37. The like was done, and with tears alſo, by the Father of the Faithful for his Wife Sarah. Gen. 23. But why ſhould I ſtay on thoſe that were Meer Men, tho truly Pious? the God-Man, Christ Jeſus, Wept for dead Lazarus, John 11.35. So that 'tis neither ſinful, nor feminine frailty, to grieve with Fears on juſt occaſion. And the ſubverſion of the Temple and the Synagogue, wherein the Means of Grace, the Word and Ordinances were ſolemnly adminiſtred, is grievouſly lamented by the Church of old in thePſal. 74.7, 8. Book of Pſalms. So that it is not Mourning ſimply, is condemned; but the Manner, Meaſure, or Duration thereof, that makes it faulty.

1. Manner.] Touching the firſt; When the the Heart doth ſwell, the Spirit murmur, and the Thoughts repine in an Affliction: 'tis then bad indeed! As if the Judge of all the Earth would not do right! As if his Ways were not equal! As if Iniquity could be found with him! Hainous and dreadful Guilt! Such Mourning, with Briny Tears, and a Broken Heart, is to be Mourn'd over again.

2. Meaſure.] As to the ſecond: Exceſs of Grief impairs both Body and Soul too; and puts the whole Man out of frame, to that degree; that he becomes unfit for Duty towards God and Man. And indeed it ſeems; not only a violating of the ſixth Commandment;Thou ſhalt not kill. but near a renouncing Chriſtianity, and turning Pagan. Which makes the Apoſtle bid Chriſtians, Not to ſorrow as thoſe that have no hope: meaning Heathens, 1 Theſſ. 4.13.

3. Duration.] Then for the third and laſt: There is, indeed, a Time to mourn, ſaith the Divine Preacher, Eccleſ. 3.4. And 'tis but a Time: it muſt determine; and not be for ever. To ſet the Bounds thereof, preciſely, may perhaps be hard. But note;Gen. 27.41. & 50.4, 10. Deut. 34.8. Eſay 60.20. The Sacred Writ doth call them Days of Mourning; and not Years, nor Months; no, not Weeks. Which manifeſts, that we ought to keep within a great deal narrower compaſs, than many practiſe. I know,Antiq. Jud. lib. 4. cap. 8. Joſephus tells us; That Thirty Days was its ſtated time, among the People of God of old. And we are more certain; that Moſes was mourn'd for juſt ſo long by the the Jews: as both himſelf, and they,Deut. 34.8. Numb. 20.29. had done before for Aaron. Of this we may conclude; when once our mourning hinders cheerful attendance upon God, and due reſpect to Men; Its time is then expired; and it muſt determine.

Obj. 2. Alas! in my Condition, may others ſay, Having lost ſo dear a Friend, my Care, and Pains, and Prayers; my Hopes, and Expectations too, are all made fruſtrate. What ſhould I do, but as once Jacob ſaid, Go down into the grave mourning? Gen 37.

Anſ. I anſwer, in the Apoſtle's words upon another occaſion, I ſhew thee a more excellent way. Rebuke thy Soul, as holy Aſaph did his own; and good Jacob ſhould have alſo done; and all pious Perſons ought to do, when they are tempted to think God hath no kindneſs for them, becauſe ſeverer Providences reſt upon them: This is mine infirmity, Pſal. 77.10. 'Tis, in good truth, an Infirmity; and no little and inconſiderable Frailty, neither. It borders, at the leaſt, upon all thoſe faulty circumſtances of that Mourning juſt now ſpoken of: it cannot plead not guilty, to the Charge of Murmuring at God's good Pleaſure; and that too much, and too long alſo. For, is it fitting that God's Will be done, or yours? If yours; why are you Creatures, depending upon him entirely, and to be diſpoſed of by him wholly? Nay, why do ye play the Hypocrites, and mock him daily to his face; by ſaying, Thy will be done in Earth, as 'tis in Heaven? Do not the holy Angels, and Spirits of just Men made perfect both readily do, and readily acquieſce in, what He will have done? What if they be not obnoxious to your preſent Evils; are not ye in the aſſared expectation of partaking of their good e're long?

Beſides, you are under a great Miſtake. Your Care, and Pains and Prayers are not Fruſtrate: However your Hopes and Expectations be reckned off Becauſe God's Ends are anſwered; and they ſhould be yours. Bend but your Will; to his: and they are fulfilled As for thy Prayers, how can they be Fruſtrate; either to the Deceaſed, or unto thyſelf Surviving? If all things work together for good to them that love God: this providence alſo muſt do ſo; Suppoſe thee ſuch. And then (to paſs by leſſer matters) Thy Friend is not (properly) Gone away; only, Gone before a little. Nor are Requeſts denyed, becauſe not anſwered as we expected. God hath a better way to grant them in, when he doth not give them to us our way. Our deareſt Lord was heard in that he feared: altho he dyed the Death, againſt which he ſo earneſtly prayed, Heb. 5.7.

Obj. 3. There are thoſe alſo with whom this Language is to be found.I have lost at once my dearest Friend, a comfortable Eſtate; nay, my Subſiſtance and Support. How ſhould I bound my Lamentation?

Anſ. Being taking for a Perſon fearing God, thou deſerveſt the Reproof that was given St. Peter by our Saviour: O thou of little faith; wherefore dost thou fear? Doth man live by bread alone, and not by every word, that goeth out of the mouth of God? Matt. 4.4. whoſe is the world, and the fulneſs thereof? who feeds the fowls, and cloaths the lillies? And art thou leſs to God, than they? But there is worſe than this at bottom of this Complaint. The guile and fraud herein is plain to Man, much more to God. It is not the Friend, but what was His (it ſeems) thou doſt Bewail the loſs of. But to ſpare thee there. Who is it bids us, Take no thought for our life; no nor for our body? Matth. 6.25. Let not Anxiety ſeize us either for food, or raiment? For if our Souls be now (as they ſhould be) in Heaven; our Bodies will make good ſhift enough on Earth; never fear it. Our Gracious Lord, who cannot deceive us, bids us; Seek God's kingdom, and his righteouſneſs above all things elſe; and he hath paſs'd his Word, and is both able and willing to make it good; that all things neceſſary ſhall be added to us, Verſe 33. thrown in, as Thread and Paper at the Grocers, without diſtracting Cares about them. Nature is contented with a little. And Satisfaction, Peace and Quiet with our Portion is never attained by an Addition to, but a Subſtraction from, our fond Deſires. I need not ſend theſe People to that Cloud of Witneſſes recorded in the Book of God, who in their greateſt wants could caſt their care on Him, and found ſupply enough in him. That bleſſed Name (whereby we all are called) although he made the World and had it wholly at his Command, and Beck, was notwithſtanding pleaſed well enough, when he had not where to lay his head, Mat. 8.20. But the Morals of a very Heathen will cry ſhame on ſuch a Chriſtian. Thence you ſhall often hear much to the purpoſe;Dici potest de Divitijs, quod in Medicum glorioſum dictumest; tuum remedium morbum gravorem facit. Plut. de Cupid. divit. Is maxime divitije affluit, qui minime indiget. Sen. de Pauper. Non in Paupertate vitium, ſed in Paupere, &c. Id. de Remed. fort. of contemning Wealth, and being content with a mean Eſtate. What danger's there; and what ſafety here: and therefore how far from being repined at are lower Circumſtances in the World? The Divine Oracle aſſures us; That Godlineſs with Contentment is great gain. And if we be Godly, whatever Portion God ſhall allot unto us; that will certainly ſerve; and ought to pleaſe; us. And ſo this Storm is calm'd.

Obj. 4. The Comfort of my Life is gone; ſay others, What Counſel, Support, Refreſhment, and Encouragement, was I wont to have from the true Sympathy of ANOTHER SELF? But all is vaniſh'd, and gone for ever. And who can bear it?

Anſ. And is't no Comfort, that thou ſometimes hadſt ſuch a Comfort; and didſt ſo long injoy it? Methinks, thy cheerful Thanks for that, ſhould ſome-what check thy doleful Moanes for this. But to deal more plainly: Is't ſo indeed? No marvel, if a Jealous God would not endure a Rival with him. His Kindneſs, he is liberal of, unto his People: but his glory, he'll not give unto any other, Eſa. 42.8. We often loſe our Mercies, becauſe we dote ſo much on them, as to have God too little in our Thoughts by reaſon of them. And ſhould he like that? when Reaſon and Religion tell us; the Creator ſhould have the Throne within our Hearts: the Foot-ſtool ſerves the Creature well enough. Nay, this is real kindneſs to us: that God diverts the muddy Streams, to make us run to the Cryſtal Spring. When the loving Maſter will not give the Trencherſcraps unto his honeſt Servant; but the while allows him a well-ſtor'd Larder: hath he any cauſe to take that ill? Or if an affectionate Husband liketh not to have his Pocket pick'd; whilſt he gives his Wife the Keys to take out Gold and Silver at her own diſcretion: hath ſhe cauſe to make Complaint for this? No doubt, but every good Man will ſay to God with David: All my ſprings are in thee, Pſ. 87.7. And with the Apoſtle to our Saviour: Whither ſhall we go? Thou hast the words of eternal life, John 6.68. Now ſuch a Providence calls aloud upon him, to haſten to his Fountain, and his Store-houſe. Indeed, ſuppoſe a Saint in this diſtreſs had not a God to go to; or were he bar'd acceſs unto his Preſence; when his deſired Comfort were gone for ever: there might, I grant, be a little pardon for his Impatience. But (bleſſed be the Lord) His Eyes are ever looking after him; His Ears ſtand always open to him; His Hands are ſtretched out continually for him; and His Heart never without yearnings towards him: and ſurely, this is ample Compenſation for, and abundant Conſolation in, the worſt Affliction; if People will duly apply their Souls to God. 'Tis that He aims at; and urgeth us unto. Call upon me in the time of trouble; I will deliver thee, and thou ſhalt gloriſe me. Pſal. 50.15. Pſal. 55.22. Phil. 4.6. 1 Pet. 5.7. Cast your burden on the Lord, and he ſhall ſuſtain thee. Be careful for nothing. But caſt all your care on God. What loſs cannot he make up in Specie, Puta Deum dicere, quid habetis quod de me queri poſſitis? Sen de Pro vid. c. 6. if he pleaſe? And if he doth not give the Idem; the Tantundem is as good. To be ſure, tho Elkanah ask'd his Wife only; was not he better than Ten Sons? God, who is his Peoples Portion in all Diſtreſſes, is better than Ten thouſand Worlds.

Obj. 5. But, 'twas my woful Folly; or elſe mine Evils had not come upon me. That Loſs, This Sickneſs, The Other bad Accident, had never happen'd to me, if becoming Frudence had been my Conduct. Such Means would have prevented all my Miſery. Now: Woe is me, for my hard Hap!

Anſ. Remember firſt: That Hap was certainly God's Hand. For Fortune, Luck, and Chance,— Sed te nos facimus, Fortuna Deam, Coelo que locamus. Juv. Sat. 10. are meer Heathen Deities: altho the Wiſer there did laugh thereat. The Almighty, Wiſe, and Righteous Providence governs even our Inadvertencies, and Miſtakes; and directs them to the iſſue they arrive at. Nay, all Events whatever, are ſo much influenced Thence, as to be Effected, or thereby Permitted. Gen. 45.8. Acts 4.28. Such hand it had about the ſelling Joſeph into Egypt; and the villanous Murder of the bleſſed Jeſus: that neither That nor This were brought to paſs without it. Yet wicked Men, and Devils, are the ſole Efficients of all Moral Evil. Sin is hateful unto God;Pſal. 45.7. Pſal. 5.5. Hab. 1.13. and Sinners too, who perſiſt therein; and they ſhall be puniſh'd to a ſad Eternity for the ſame. So, tho it be higheſt Blaſphemy once to conceit it, that God is the Author of Iniquity; yet He undoubtedly ſets Bounds thereto, as to the Raging Sea; and ſaith, Hitherto ſhalt thou come, and no further: and here ſhall thy Proud Waves be ſtaid. Wherefore, notwithſtanding, All our Culpable Errors are to be truly, and fadly, repented of; with Supplication for God's Pardon: yet we may not overlook his Hand in ordering of them to their Iſſue. Under which, being humbled duly, we may expect ſeaſonably to be lifted up, 1 Pet. 5.6.

But moſt eſpecially; let's never forget the Leſſon that our bleſſed Saviour taught his moſt dear Diſciples: That not one of the poor, Matth. 10.29. little, and 〈 in non-Latin alphabet 〉 . Magna hic emphaſis Diminutivi. Bez. deſpicable Sparrows fell to the ground without our Father: his Licenſe, Order, or Appointment, that is: Fear ye not therefore; ye are of more value than many Sparrows, Verſ. 31. is our dear Lord's Inference thence. And ſo we may conclude; That the moſt unhappy Accidents, in Eſtate, Health, Relations, or any other way; are of God's wiſe and good ſufferance, or ſending, to us. Then, as for the Lives of the Saints of God: if their Hairs be all numbred, v. 30. and their Death be precious in his ſight, Pſ. 116.15; as both are certain; with what exactneſs will he keep the reckning of their Abode on Earth? Surely, no ſingle Day, nor Hour, nor Minute, ſhall careleſly, or caſually, be caſt away. Yea, doubtleſs; not only our times are in God's hand, Pſal. 31.15; but our days are determined, and the number of our months are with the Lord: our bounds are appointed, which we cannot paſs, Job 14.5. And then we need not fear, but that we ſhall reach up thereto: whatever may be thought unto the contrary. Indeed, the Will of Purpoſe in the Lord is unknown to us, until the Event declares it. And 'tis our Duty, only to attend his Will of Precept. We muſt uſe lawful Means which he approves: yet be content, that the Almighty's pleaſure be effected by them.

And as for Means ſuggeſted to be omitted; Either it was really ſo; or not. If not: how childiſh is it, to complain for nothing? If ſo: 'twas either through thy fault, or not. If this; Not through thy fault: (And how unlikely is it, that the fear of God, and love of one ſo dear, would ſuffer Means to be omitted wilfully?) Suppoſe it thine Unhappineſs; 'tis not thy Sin; and ſhould not be thy Torment. Therefore ſuch Fears and Jealouſies, which often overcome afflicted Spirits, muſt be withſtood, and baniſhed.

Obj. 6. Some yet may ſay: But I am ignorant of God's meaning towards me, in his heavy Diſpenſation. And what to do, but Mourn, I know not.

Anſ. Admit, thou art to ſeek therein: wil't make thy ſelf yet more uncapable to find it out? This is the readieſt way of all thereto: Exceſſive Grief both blinds and deafs the Soul at once. And what is to be ſeen, in Midnight-darkneſs: or heard, at the Cataracts of Nilus; or by the beating of a Drum? Thou raiſeſt Clouds, and makeſt Clamours within thy Boſom, that put thee to confuſion and aſtoniſhment. Be therefore Maſter of thy ſelf in patience, and thou mak'ſt it poſſible to enquire to purpoſe. Whil'ſt Job was in this Hurry, he ſaith indeed to God: Shew me, wherefore thou contendest with me, Job 10.2, &c. But this came from ſuch diſcontent, that it return'd without its Errand. Tho afterwards, when he came fully to himſelf, and dealeth in a quiet, humble, and ſubmiſſive way with God; abhorring himſelf for his paſt frowardneſs and impatience; Job 42.6, &c. per tot. and repenting in dust and aſhes; he quickly meets with bleſt ſucceſs, unto abundant ſatisfaction: as may be read in the Chapter quoted in the Margin.

Obſerve beſide; it is no eaſie matter, ordinarily; and doubtleſs, oftentimes, impoſſible, to aſſign the ſpecial Meſſage of ſuch, or ſuch a ſeverer Providence toward thoſe that truly ſear the Lord. 'Tis true, it ſometimes happens, that the Judgments carry ſuch viſible Tokens of the Sins that ſent them, written as it were in Capital Letters on them; that it becomes no difficulty to underſtand the ſpecial Errand that they bring. You ſaw it the Caſe of Holy David, Example 4. Supra. ſpoken of before. But commonly, and for the moſt part, as I ſaid, 'tis otherwiſe. And the Pious, in affliction; if they find not full ſatisfaction, in our Saviour's words to Peter, ſpoken of before; What I do, thou knowest not now; but ſhalt know afterwards: yet I am very confident, that under the ſmarteſt, darkeſt, and moſt uncouth Providence; let them nut loath themſelves in their own ſight for all their offences; be numbled under the mighty Hand of God; run to the Fountain open'd for Sin and for Ʋncleanneſs; die more unto the World, and lay up their Treaſure, and Heart too, more in Heaven; have none but God Above; and God above all Below; unto them: Let them make this their Buſineſs under their ſaddeſt Sufferings, and perſevere thereat: And moſt undoubtedly, as God obtains his End, they ſhall not miſs his Mind. Thus all Afflictions ſhall ſerve his greater Glory; and ſurely iſſue in their greateſt Good.

And then; I conclude with confidence; This will not only ſtill a diſtreſſed Saint; but turn his weeping into laughter, and put off his Sackeloth for more beautiful Garments; and exchange his Lamentations into Songs of Praiſes unto the God of his Salvation; who commandeth light to ſhine forth out of darkneſs, and will bring Good from Evil, to them are good and upright in heart before him.

3. The laſt Thing undertaken was; Some Guidance for the better Application of the whole unto our ſelves for good. And this I ſhall diſpatch in theſe two or three following Inferences:

Infer. 1. Since it is ſo, That, &c. Then certainly, pious People muſt not expect all Halcyon Days on Earth; nor flatter themſleves with hopes of a Summer that ſhall laſt their life, without any ſtorm or cloud attending it: but they muſt reckon on't, and be content, to take their ſhare of trouble that happens to them. How otherwiſe, could it be a Duty on them; To be quiet in Diſtreſſes, if none ſhould ever reach them? Aſſure your ſelves; that tho Beſt Chriſtians be not in all reſpects True Lazarus's: yet muſt they, with Him, expect to have their Evil things here: and happy are they, that they ſhall be ſure of their Good hereafter. A Traveller in a ſtrange Country, far diſtant from his Native Soil: A Mariner ſailing a long and dangerous Voyage on the Ocean: and eſpecially, a Soldier, that hath a Crafty, Cruel, and Powerful Enemy to conteſt withal, muſt not befool himſelf with hopes of Eaſe, and Reſt, and Quiet, and his Heart's deſire, without all thoughts of trouble ever coming near him. This were ſo ſilly a Self-Flattery; as muſt at laſt make Men to rue it ſadly with too late Repentance. Are we not going out of Egypt, and through the Wilderneſs, towards the Heavenly Canaan? Is not this World, wherein we all are lanched, more like the Earth ſurrounding Main, than the Three Leagues Red Sea which Iſrael paſſed through? And are not the Devil, World, and Fleſh, All mortal Foes unto us, and of too much ſtrength to do us miſchief? Can we be free from trouble then? Nor is this any juſt diſcouragement unto ſerious Piety; as he well knows that hath not loſt already the things before diſcourſed on at large. It only ſerves to make us ſtand unto our Arms, that we be not ſurpriſed; and whets our Courage, the better to ingage the Difficulties that we meet with. Our bleſſed Saviour never meant to drive Men from him; when he tells them plainly, That they ſhould count their Coſt; reſolving to bear their Croſs, and follow him; as they would be his Diſciples, Luke 14.27, 28, &c. The Goſpel gives moſt full Aſſurance; and experienc'd Chriſtians know right well; that true RELIGION weighs down to the ground whatever Inconveniences lye in the Scale againſt it. Nor is there any Compariſon to be made, betwixt the ſufferings of this preſent time, in an holy courſe; and the glory that ſhall ſucceed hereafter, Rom. 8.18. The Proportion is much nearer betwixt loſing a Braſs Counter, for gaining of Ten hundred thouſand Guinea's. And what a Bargain worth the having is That? But ſtill; a Chriſtian's Life is a Continual Warfare. Suppoſe there be a preſent Truce: who knoweth but that a few hours hence it may be broken? And if we are ſurpriſed then at unawares; of how great dammage may it prove unto us: if not irreparable? Look therefore for Afflictions, if thou be truly Godly; not with a frightful, but a fixed Mind. Look for them ſo; and whenſoever they come, they will not then look ghaſtly on thee.

Infer. 2. Since, &c. Then the worſt of Sufferings that can befal God's Servants are not ſo terrible as the World doth commonly reckon; and perhaps, the Sufferers themſelves, may take them for. This followeth plainly: becauſe, that Wiſe and Gracious God, who looks for nothing from his People, but what's moſt juſt and equal, doth yet expect, that they ſhould be ſedate and quiet under all Diſtreſſes. Wherefore they cannot, duly, be accounted as amazing Prodigies, and monſtrous Portents. Indeed there is no Affliction but is grievous in its own nature. And many go a great deal nearer to the quick, than others do. Yet ſtill; the very worſt upon a pious Perſon hath not Plague-Tokens with it: is not Incurably Mortal. He that hath ſwallowed up Death in Victory, Eſay 25.8. gives us encouragement to ſay of the very worſe of their Diſeaſes; This Sickneſs is not unto Death, John 11. I mean not,Tantu • interest non qualia, ſed qualis, quiſ que patiatur. S. Aug. de Civit. D. 1.8. as to Temporal: but 'tis not, to Eternal Death. For the plain truth is: for ſuch, to die on Earth, is nothing elſe, but to live in Heaven for ever. Then no Diſtreſs, whatever it is, can be truly deadly to him that lives in Chriſt. No: as the Hand that gives the ſtroke, is ever ſet on work, and guided too, by Infinited Love and Wiſdom: ſo likewiſe, there is the Good Samaritan always ſtanding by, and ready to apply the Balm of Gilead with tender Pity, and ſure Succeſs. I know, that a wicked and malignant World, inſpired from Hell, and thruſt on by the Devil thereof, will make what havock they are able on God's People; and then erect their Trophies, and Triumph upon the Spoils that by themſelves are made. Yea, tho their own Life doth vouch themſelves ſworn Vaſſals unto Satan; yet under ſuch Calamities, they will pronounce the Righteous but Meer Pretenders unto God. And this, they count, is perfect proof thereof: in that they think, they have them at their own Mercy; whoſe Mercies, we are ſure, are very Cruelty. The Man after God's heart could fare no better at their hands. His Enemies, that lay in wait for his Soul, took counſel together, and ſpake thus against him: God hath forſaken him: for there is none to deliver him, Pſal. 71.10, 11. But their Meaſures fail'd them there: as they will do elſewhere, upon like occaſion. The laſt Verſe faith, They are confounded; they are brought to ſhame, that ſeek my hurt. The Wicked, are God's Staff indeed: yea, and they are his Rod. And how frequent (if not conſtant) is it; for the merciful Providence to break that Staff, and burn that Rod, wherewith his Children had been ſmitten? Sure I am; that the Proud and Powerful King of Aſſyria (altho he feared no ſuch matter) was forc'd to feel it, Eſay 10. And neither Turk, nor French, nor Pope, can hope for better; when the Seaſon is. Faith then ſhould baniſh Fear; and ſuffer Terror to take no hold upon us. Improve That; and 'twill be able to ſcorn the ſury of the Oppreſſor, Eſay 51.12, 13; tho Earth and Hell, together, abet him. Nay, and All other Evils, that may happen, then, cannot be diſmal to us. If neither Life nor Death; not Angels, Principalities, nor Powers; neither preſent things, nor future, nor height, nor depth, nor any Creature, can ſeparate the truly Pious from the love of God in Christ, Romans 8.38, 39. What ſhould be greatly Terrible and Affrighting to them? I may therefore well conclude with the Apoſtle Peter's Charge; That none of us think it ſtrange, concerning the ſeverest Providences; ſuppoſe it ſhould be a fiery Tryal; as if ſome ſtrange thing happened to us, 1 Pet. 4.12. For a Chriſtian's Sufferings, whatever they are, cannot ſeem Uncouth and Horrid Matters; if our paſt Diſcourſe be well conſidered by us.

Infer. 3. Since, &c. Then in the laſt place: it ought to be the care and labour of us All, in all our ſad'ſt Conditions, to acquit our ſelves, not only as God;s Creatures, but as good Chriſtians alſo: i. to be ſtill and quiet under the ſeverest Providences of God. Being the Work of his Hands; All that we have and are is his own, and due to him; both when, and how, he will pleaſe to call for it. But, being the Price of his Blood too: his Right is double; and there can be no diſpute; but that we are, and ought to be moſt abſolutely, and moſt righteouſly, at his Diſpoſal. But I ſhall not ſtay on Arguments to perſwade hereto; being fully of opinion, that thoſe on whom the former Diſcourſes will not have ſufficient Influence to convince them of their Duty in the point; neither would they believe themſelves obliged, ſhould a Meſſenger from the Dead come, and acquaint them with it.

All I ſhall therefore further meddle with at preſent will be, to do what ſervice I am capable of, in giving the beſt Directions, that I can, for our more ready Obedience unto God in this important Buſineſs; Of being ſtill and ſilent under the greatest troubles that befal us. There are but three or four (though many more are ready) that I ſhall inſiſt upon: and they are theſe,

Direct. 1. Make ſure, thy Soul be furniſhed with effectual, and ſaving Grace: that thou be not barely an Appendant unto Jeſus Christ, but implanted into him; and haſt devoted thy ſelf entirely to him. Then, being found a Chriſtian in Sincerity: either there is little danger of thy being plunged into that Gulf; or great preſumption of ſpeedy getting out again. But otherwiſe, there are no hopes of ſpecial Help from Heaven. I grant, indeed, if any People have attain'd to Stoical Apathy, or are the Maſters of the ancient Roman Gallantry (as 'tis called); they then may ſeem to out-brave the worſt of Evils on them, with a quiet and Chriſtian Reſolution. But, alas! 'tis nothing ſo, at all. The Principle, whereby the former is acted, puts of true Man; and what moves the latter is an utter ſtranger to the true God. And neither of them deſerve the Name of true conſtant Fortitude; but indeed of a fool-hardy deſperate Stupidity. The Chriſtian Valour neither raſhly courts a Miſery, nor declines it baſely: but being come, as it feels the ſmart, ſo it knows who ſent it: and that much worſe was well deſerved; but yet, this coming on a gracious Errand, it bears up under it, with out Repining at it; and waiteth quietly a ſeaſonable Deliverance from it, and great Advantage by it. But now, this Herb grows not in the Common-fields of Chriſtianity. 'Tis not the High-way, Matth. 13. Luke 8. nor the Thorny, nor the Stony Ground will bring it kindly forth. No: it muſt be a good and honest Heart, made ſo by ſpecial Grace, where it arriveth to perſection. If thou haſt now a bare Name to live when thou art dead; and takeſt up with a form of Godlineſs, but without the power thereof; there are no hopes, thou ſhouldſt have help, and be kept ſteddy when violent Winds and Waves aſſault thee. But if Religion be thy Buſineſs; the biaſs of thy Heart be Heaven-ward; and Jeſus Chriſt be the Loadſtone that thy Soul ſtands to, and only ſixeth at; why then, as thou art Upright with thy God, thou alſo art become even God's Delight, Prov. 11.20. Now unto the Ʋpright there ariſeth light in darkneſs;, Pſ. 112.4. The reaſon is, Light is ſown (by the ſure Husbandman) for him; and gladneſs for the upright in heart, Pſalm 97.11. And what God ſows, muſt ſure grow up, and ſoon be ripe too. Wherefore we are called on, to look upon it, as that which never faileth to our Obſervation: Mark the perfect Man, and behold the Ʋpright: for the end (however his beginning, or middle time ſhall prove) of that Man ſhall be peace, Pſal. 37.37. And all know, 'tis the End crowns all. O that we, every one, would rouze up our Souls from a luke-warm Temper; and by no means ſettle under the leaves of a bare Profeſſion, without the power of a living Principle of Holineſs in our Hearts, always making Heaven-ward whence it came. This would ſo ſix us on the Rock, that tho' the Tempeſts ſhake, they ſhould never overturn, us. We are certainly elſe upon a ſandy bottom; and that hath no ſecurity. How can we ſtand in an evil Day, of Life, or Death, or Judgement; except we are thus provided? Think ſadly of the woful Diſappointment to the fooliſh Virgins; that had their lamps indeed, but had no oil; and were ſhut out, when they thought ſure of entring in, Mat 25.10. And that thou maiſt fare better, truſt not in outward Form; but get the Truth, and Life of Grace, which God alone approveth: and thou art ſafe.

Direct. 2. Be not indulgent to thy fleſh, let not thine earthly Tabernacle be too much cocker'd, and fondled by thee. 'Tis not intended here to prohibit Men from running out into exceſs of Riot, and following of the diſſolute Courſes of the Debauchees of the Evil Age we live in. No: thoſe Spots are not the Spots of the Children of God; to whom I now am ſpeaking. They are the manifeſt Brand-mark ſet upon the Herd belonging to the Bottomleſs Pit. Who think it ſtrange, and ſpeak evil of the others; becauſe they will not be as vile that way as themſelves are, 1 Pet. 4.4. But what I plainly mean is; that Chriſtians, who will bear Diſtreſſes to the beſt advantage, ſhould not allow themſelves unto the utmoſt Bounds of Chriſtian-liberty, in things that are ſo far from being ſimply evil, that they are indifferent; yea, good and neceſſary in the due uſe thereof. Such are both Reſt and Labour, Meats and Drinks, Habits and lawful Recreations; with other things like theſe. He that treads upon the very Line of ſome large Circle, may ſoon ſtep over. 'Tis very dangerous to run upon the Edge of the Bank, leaſt ye fall into the Brook. All that is lawful, is not expedient, 1 Cor. 6.12. the Apoſtle teacheth. Moderate Sleep and Exerciſe refreſh Nature, and preſerve Health: but exceſs, in that brings fuel to Corruption; and in this conſumes the Spirit. The ſober uſe of wholeſom and meet Food and Liquors is neceſſary to our ſubſiſting: but Intemperance, in Delicacies and Varieties ſpecially, brings Sickneſs and Death. So Cloathing hides our Nakedneſs, and defendeth from the God: but Garriſh and Antick Faſhions are a Vanity full of Michief to ourſelves and others. Nay, Recreation, that ſhould be only uſed to ſit for Buſineſs; how often being exceſſive doth it untune for that, and rob us too of our choiceſt Jewel, Precious Time? And yet amongſt good People, ſome may be found (I wiſh the Number were much ſmaller) that are ſo coy and delicate; that nothing but the best, and most of every thing will content them. Nay, and 'tis ſo; that the Sun muſt not ſhine, nor the Wind blow, nor the Rain drop on ſome of Them! Theſe are the ways ſo to Emaſculate poor Peoples Souls, that the lighteſt load is able to ſink them to the ground. And how ſhould great Diſtreſſes then be born; and ſtood up under, with ſuch an even and fixed Reſolution as they ought? The holy Apoſtle doth indeed allow a little Wine for the ſtomack's ſake, and for thoſe infirmities of that good Man, whoſe drink was nothing elſe but Water, 1 Tim. 5.23. But otherwiſe the ſelf-ſame Perſon he calls upon, to endure hardneſs, and as a good ſoldier, 2 Tim. 2.3. Are we not all Chriſt's Souldiers: and if we will be good Souldiers; muſt we not follow, and be like unto our Leader? O how unlikre him, do we acquit our ſelves; who court this World, which he ſo ſcorn'd and trampled on; and pamper the Body, which he made drudge of to the Soul, and in God's ſervice! Is't probable, at this rate, when Poverty, Sickneſs, Perſecution, or Death aſſault, (and how near any of them may be to us, who can tell?) we ſhould be dumb and open not our mouth, ſubmitting quietly to his Father's Hand, as he did conſtantly? At leaſt, let's labour to tread in his Apoſtle's ſteps; keep under our body, (as it were by Club-law) and bring it into ſubjection, 1 Cor. 9.27: that the vain Fancies, and ſond Appetites there may be reſtrain'd and curb'd; and our Souls may faſten and abide on what will fully ſatisfie them, and never can be rifled from them.

Direct. 3. Lay not thy treaſure up, on earth; but in the heavens, Matth. 6.19. Excellent Counſel of our bleſſed Lord! For where the Treaſure is, there will the Heart (i. the Man himſelf) be alſo. And if a Man hath once his Heart: viz. his Love, Delight, Deſire, and Hopes, as high as Heaven, with God and Jeſus Chriſt above; he can't be ſo concern'd with any Diſaſter here below, as to be diſorder'd greatly by the ſame. As he that looketh down from ſome high Steeple, ſees every thing beneath him but as a ſmall and little matter: ſo Earthly Good and Bad muſt neceſſarily ſeem to one, whoſe Converſation is in Heaven. 'Tis certain, that there are thoſe Mountains in the World, whoſe tops will be ſerene, and clear, and calm; when Thunder, Storms, and Lightning, threaten to mix Heaven and Earth together at the lower parts thereof. Could we take off our Affection from things Below, to ſet, and always keep them upon what's Above: how ſhould we live as in a conſtant Sun-ſhine?Nihil erus ſentit in nervo, cum animus in caelo est Tert. ad Mart. cap. 2. When Peſtilence, Famine, Sword, ſhould range the Earth; when Poverty, Sickneſs, Death, ſhould knock at our own Doors; how little would the Diſturbance be unto us? Poor Archimedes was ſo intent upon his Mathematical Studies, that he knew not when his City was ſtorm'd, and taken. And, verily, as Chriſtian, that gets his Heart full bent towards Heaven will find the diſtracting Hurries of the Earth ſlip over him with but little obſervation by him. The holy Apoſtle Paul was certified by the Holy Ghoſt, in every City he paſs'd through, that bonds and afflictions waited for him at Jeruſakm, and yet he faith, none of thoſe things ſo much as moved him, Acts 20.24. The Joy in finiſhing his Courſe, and the Reward after it, made even his life it ſelf, tho likely to be loſt, but a little matter with him. We are very ſure, that Moſes refuſed being a King's Grandſon, and choſe rather an afflicted ſtate with the People of God, than ſinful Pleaſures in a Prince's Court: valuing the Reproach for Christ as a Better Eſtate than the Exchequer of Egypt, Heb 11.24, 25, 26. But what was that which betrayed ſo wiſe and good a Man into ſuch a Paradox, in the World's Opinion? Why, let them think ſo ſtill: but his Judgment was truly Orthodox, notwithſtanding. For he had reſpect unto the recompence of reward, Verſe 26, fin. And ſure, to be Heir apparent unto the Crown of Egypt, deſerves not to be compared with an undoubted Title to God's Kingdom. And the Delights in Heaven are ſo ſurpaſſing, that all Earthly Joys are not inſipid only, but nauſeous, fulſome; Carrion and Poiſon, to them. Which having his Heart affected with, by a Believing Proſpect thereof; what was't to him, to throw off the Courtier, and take up the Clown? Nay, worſe? To skulk and hide a while for ſcaping of thoſe Bloodhounds that were hunting after him? And, at the laſt, to flee his Country, and abide thoſe many dangers and diſtreſſes that attend a Baniſh'd Outlaw?Seculi hujus quem non decipit proſperit as non frangit adverſit as. S. Aug. de verb. Dom. Serm. 42. All that the Earth could do againſt him, you ſee, how little 'twas unto him; becauſe his Treaſure was in Heaven: he had reſpect to the recompence of reward. Were Chriſtians heartily making after him; although they ſhould not fully overtake him; how light and eaſie would their many great and heavy Burdens lye upon them? To conclude; The Author and Finiſher of our Faith, for the Joy above, that was ſet before him, endured the pain, and deſpiſed the ſhame of the Bloody Croſs, whereon he ſuffer'd, Heb. 12.2. And would the Chriſtian duly look to Chriſt, he ſurely, would be like him, much more than he is.

Direct. 4. Laſtly: Let Sin be more uneaſie, and be ſure thy Sufferings then will be eaſier far. Wert thou worſe able to endure Corruptions, thou would'ſt be better to abide Afflictions. When once Iniquity is our greateſt Burden; all others will be little felt. The very reaſon why Diſtreſſes ſometimes triumph is, becauſe we have not made a Conqueſt over our Tranſgreſſions. They are theſe that bring Tribulations to us: and make them ſit more heavy on us, when they are come. Guilt is a moſt heavy Load to an Awarkened Mind; although Another's Eye ſhould not be able to eſpy ſo much as a light Feather on its back. But the weight muſt needs be much increaſed, when Actual Puniſhment cleaveth unto Guilt. Whether the good Woman of Zarephath's words, ſpoken to the Prophet; (Art thou come to call may Sins to remembrance; and to ſlay my Son? 1 King. 17.18.) do not imply; that a freſh cognizance took by Conſcience of her faultineſs towards God, had imbittered the Affliction to her; tho it ſeem probable; I will not determine. But it is very plain; that This added Chains (as I may call them) to the Confinement of Joſeph's Brethren: For their open Confeſſion is: We are verily guilty concerning our Brother; in that we ſaw the anguiſh of his Soul, when he beſought us, and we would not hear. THEREFORE IS THIS DISTRESS COME ƲPON ƲS, Gen. 42.21. Whence it muſt follow: would we be more Innocent, we ſhould be leſs Unhappy: moſt certainly; our Miſery would pinch and gall us leſs. What made our bleſſed Lord ſo Eaſy, Patient, and Submiſſive, in thoſe worſt of Evils upon him? Verily; becauſe He had the beſt of Souls within Him. No Sin had ever thouched it: and how ſhould Sorrow fetch Blood from it? O, let us grow in Grace; and then our bitter Cup ſhall have no Dregs to touch our Lips. Thoſe are reſerved for the Graceleſs Ones; to wring them, out, and drink them up, Pſ. 75.8. But thriving Chriſtians, tho' they muſt have Burthens, ſhall not ſink under them. Such wait upon the Lord to purpoſe: and ſo renew their ſtrength. They are enabled to walk without fainting; and run and not be weary, Iſa. 40.31. Wherefore abound ye in the work of God, and your labour will not be in vain, 1 Cor. 15.58. Not only, by a more diligent Attendance on all Ordinances; but eſpecially, about increaſing Faith, inſlaming Love, confirming Hope, perfecting Patience, and ſetting, and keeping the whole Heart on Heaven. This would advance the Spirit to its due Soveraignty; and reduce the Fleſh to juſt Subjection. And what can bring Diſorders then? This will draw back Sin's Fuel; and then its Fire goeth out, of itſelf. But the neglect hereof, is throwing off our Armour, inſtead of girding it cloſe about us: and then we are eaſily Shot, ands fall.

Meer Nature, with all the ſtrength that Reaſon brings it, proves a weak Creature; at the laſt however. But Grace, and when like David waxing ſtronger and ſtronger, overcomes all Difficulties in the way to Glory. And tho' a Pharoah be behind, a Sea before, and a Wilderneſs on both ſides; it will bear up the Soul until it ſee the Salvation of its God.

The Sum of all my Advice is this: 1. Make ſure of Saving Grace, and being Right at Heart: 2. Be not indulgent to the Fleſh, nor fond upon thy Earthly Tabernacle: 3. Lay not thy Treaſure up on Earth, but in the Heavens, and let thy Heart be with it there: 4. Laſtly; Let Sin be more Uneaſie to thee, and thy Sufferings will be eaſier far. Grow but in Grace, and thou ſhalt Out-grow all Grief that can poſſibly ſeize thee here. For Then, thou wilt be the fulleſt Eccho to the Pſalmiſt: I was dumb; I opened not my mouth: becauſe, &c.

FINIS.