A love-token for mourners teaching spiritual dumbness and submission under Gods smarting rod : in two funeral sermons / by Samuel Fisher M.A., late preacher at Brides London, now at Thornton in Cheshire ; unto which is added, An antidote against the fear of death, being the meditations of the same author in a time and place of great mortality. Fisher, Samuel, 1616 or 17-1681. 1655 Approx. 157 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A39578 Wing F1059B ESTC R42024 23238613 ocm 23238613 109507 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Sermons, English -- 17th century. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LOVE-TOKEN FOR MOURNERS : TEACHING Spiritual Dumbness and Submission under GODS Smarting ROD. In two Funeral SERMONS . By SAMUEL FISHER M. A. late Preacher at Brides London , now at Thornton in Cheshire . Vnto which is added , An ANTIDOTE against the Fear of DEATH , being the Meditations of the same AUTHOR in a Time and Place of great Mortality . LONDON , Printed by A. M. for T. Underhill at the Anchor in Pauls Church-yard , 16●● ▪ Spiritual Submission : IN TWO SERMONS : One at the Funeral of M rs HOLGATE , the other at the Funeral of M rs BAKER . By SAMUEL FISHER . JOB 1. 21. The Lord gave , and the Lord hath taken away , blessed be the Name of the Lord. LEVIT . 10. 3. And Aaron held his Peace . MICAH 7. 9. I will bear the Indignation of the Lord , because I have sinned against him . LONDON , TO MY VERY LOVING AND Much respected Friend M r William Holgate Citizen and Haberdasher of London . S. F. wisheth humble Submission to , and holy dependance upon God. SIR , IT pleased you upon the death of your dear Consort , to make choice of me ( the most unworthy ) to preach at her Funerall . My affections to you were strong obligations upon me , I was willing to perform any Service within my compasse for her that was dead , from whom I enjoyed so many real Respects when she was alive . I was Debtor to you both for very much love , and therefore willing to serve you both in doing this last Office for her , which was no other according to Scripture language ) then your self ; When you engaged me to this work , my hands were full of troublesome businesse about my removal into the Countrey , which though it did not take me off , yet did much indispose me for this Service ; But being engaged , I laid aside ( as much as I could ) other thoughts , that I might be in my measure provided to offer something which might be sutable to the present occasion , and usefull to those that should be my Auditors in that Solemnity . I intended no more then the service of my Master , and the benefit of the hearers by the bare preaching of a Sermon . Yet when it was done , whiles my affections were stirring , and before I cooled , I was drawn contrary to my former inclinations , to promise you the Notes of what I had preached ▪ And since my promise , you have kept me warm with your letters , that I might not recede . I confess I judge my self of rashnes in that promise , and I have smarted for it ; for my own thoughts have been a press to me , before my Notes come under the Press for you . I know mine own nakednes , and have so much pride in me , that I can hardly be willing that others should have occasion to take notice of that nakednes . But it may be God may stirre up some faithfull friend to bestow some wholsome reproof upon me , and that may repair my loss by some real advantage . I am resolved to trust the Lord. Sir , what they were , when they were delivered , I have sent them to you without any new clothes . You have called for them earnestly , I have only crouded for time to transcribe them And now you have them much good may do you with them . They teach a very weighty lesson under the Cross , viz. To be dumb , and not open the mouth , because of Gods doing . A lesson for all that are trained up in the School of affliction , but especially directed to you at this time , that you may learn with humble silence to bear the smarting twigs of that Rod which lies upon your back , in the loss of so great a Comfort , by th● with-drawing of so sweet , so good a Companion . I hope you have learned this lesson . Something I think I saw before I left you , I shall be glad if yet they may contribute any thing further towards your help , and the satisfaction of those dear Friends that were in near relation to he● that is with God , who in regard of the manner of her death , seemed more dis-satisfied , and therefore as they have need , so possibly they may gain some advantag● by the reading o● what they heard . A part of these Notes were used at the Funeral of another Friend , the good wife , of a very good man that lives in the Parish of Brides . I present the whole that neither of you may complain of loss . My prayer shall be , that you , and all that read them , may reap some good fruit by them , that God may have the glory of an humble silent submission under the Crosse , who hath so much dishonour by our sins that bring the Crosse : And if this may be the issue of these poor , weak , unpolished lines , he that praies shall have occasion to adde praises , and Thanksgivings for so rich a blessing to the God of his Mercies . To whom , and to whose Mercies , he commends you , who is Your Friend , that heartily desires to meet you and your dear Consort in Heaven S. F. TO THE READER . Reader , THOU hast me now in Print , and it may be thou wonderest , and so do I. I beleeve thou didst not expect it , and I assure thee I did not intend it . My Sunne is now drawing ●pace towards the West , yet till this time I never durst venture into so open an air , as now I must . I have not wanted strong provocations from the 〈◊〉 fretting pens of other men ( who have endangered my liberty , by traducing my Doctrine , wresting my words , and charging me ( beyond what I ever thought ) with that which their own wicked hearts had forged , to appear before this in mine own vindication ; but believing a day of Judgement , and knowing that God sits upon the Throne judging right , I thought it as a more quiet , so a safer way to interest God in the quarrel , by committing my way to him , then to take up the bucklers to defend my self : And I found this advantage by my silence , though I did , yet God did not sit still , he raised up others to appear for truth , and for his poor servant , who having more honour , and greater abilities , have done that for both , which possibly through weaknesse might have suffered in my hands . I tell thee this to beget thy favourable opinion , that thou maist not think me over forward in this undertaking . This poor thing which is under thine eye , hath nothing of Art to commend it to thee . The Father himself is poor . But if thou be one exercised under affliction , desirous to know and do thy duty , canst imbrace Truth naked , and love it for it self . If thou wilt bring an holy and humble heart to the reading of these lines , and wilt adde some fervent requests for Gods blessing , possibly thou maist get some little g●od by the sober pains upon that which is here offered thee by a weak and worthless Instrument , I take it for granted that thine is within the common lot , amongst those that are subject to affliction ; And if thou be afflicted , this duty is incumbent upon thee as well as me , to be dumb , and not open thy mouth under Gods hand . Now if thou be so perfectly learned in this lesson of holy ●ilence , and humble submission , and hast thy heart at that command , that thou canst presently silence any distempered motion in the springing of it , without any more ado . I perswade thee not to bestow either cost or pains upon this little piece , because it on●ly treats of that which it seems thou hast no need of , and indeed contains nothing in it of that Subject , but what is plain and common . But if thou be as I am ( a man subject to like passions with other poor Saints ) that hath need of all the helps that may be to keep down unruly affections , when God strikes hard , the Rod smarts and the flesh bleeds . And let me adde , if thou be willing to learn at a petty School , I hope I may say thou maist finde that which may be worth as much as thy cost in buying , or pains in reading will amount to ; If thou do get any good by this poor traveller ( which is the passionate desire of the Author ) bestow thy prayers upon him , that dares not send out this paper without prayers for it , and thee , viz. that there may be a blessing in it , and that thou maiest finde it , with which I leave thee , and desire to be , whiles I am Thornton Sept. 25. 1654. Thine , desirous to offer up fervent prayers for thine everlasting good S. F. Spirituall SUBMISSION . PSAL. 39. 9. I was dumb , I opened not my mouth , because thou didst it . THis Psalme ( as appears by the Title ) had David for the subordinate Author of it . Him ( being a man to his heart ) he did imploy principally to be the Holy Ghosts Penman to write this excellent piece of Scripture , this Book of Psalms . It is directed to Jeduthun who was one of the three Praefects or Masters of Musick , appointed and ordered by David for the guiding of Song in the House of the Lord , 1 Chron. 25. 1 , 6 , 7. It was penned in Meeter , for it is ( Mizmor of David ) a Psalm of David which notes Sermonem concisum , ab omni verborum , aut syllabarum superfluitate resectum , a short speech , that hath all superfluity of words or syllables lopped and pared off : Nor is it only bound up by the measure and number of feet , Quemadmodum poëtae carmina componunt , but by the number of Syllables , that it may be rightly disposed and fit for Song . At what time , and upon what occasion this Psalm was written , is in the judgement of the Learned very uncertain : Those that venture farthest give us but their conjectures , and therefore I shall not follow them , unless they had a Lanthorn . Leaving suppositions , that it might referre to Sauls persecution , to Amnons Incest , to Absolons murther first , or treason after , or to any grievous sicknesse , occasioned by his g●ief upon any or all of these : It is certain David ( notwithstanding his love to God , and Gods to him ) was exercised with ●ariety of great and sore troubles ; with afflictions repeated , and of long continuance : And to such a season wherein he was thus exercised , it appears by the scope and whole contexture of the Song he doth referre . And further , it is as clear from the Psalm it self , that those afflictions which carried his eye to them in the writing of this , were such , and filled with so much bitterness , that he had much ado to bridle his passion , nay though he did with strong resolutions as with a bridle or muzrole constrain his lips , yet by reason of the pressing weight of his sorrows , his passion like fire shut up , did eat out its way , and transport him beyond the limits of religious sobriety . This I look upon ( and therein I follow that great and sound Expositor , who erres as seldom as most do in giving the sense of Scripture , M r Calvin ) as the principall scope of the Psalm , to make known to the Church of God , what David had the sad experience of , viz. the great strength and power of passion under the sharpnesse and bitternesse of affliction a . The Psalm consists of two parts . The first Exegeticall or Narrative . The second Eucticall or Precative . A Narration and a prayer take up the whole . In the former you have the Prophets disease laid open . In the later , the means of cure , or remedy applied . That which he declares in the first part was , 1. That he was sensible of his passion , under the sense of his affliction , viz. that he had need of a bridle , when God used a spur . This is fairly implied , v. 1. 2. His resolution to keep under his passion , when he felt it began to stirre . I said I will take heed , I will keep my mouth as with a bridle , or mousell . Or as the Greek with a ward . As if he had said , I set down this constant resolut●on to mousell , and lock up my lips , that I might not give my tongue leave to break out into any impatient or unbeseeming speech , &c. By this is noted the untamednesse of the tongue , which must by force and watchfulnesse be restrained , or else will get out of doors , and kindle fire . 3. The successe of this resolution and his endeavours for a time , the suppression of his passionate distemper , v. 2. I was dumb , with silence I held my peace , &c. 4. The power and prevalency of his passion afterwards , Dolor meus turbatus est , incaluit cor meum , In meditatione mea exarsit ignis , loquutus sum lingua ; my grief was stirred , my heart waxed hot within me , whiles I was musing the fire burned , I spake with my tongue . Though David had with great constancy endeavoured to subdue and keep under the risings of his heart , yet he tels us , the fire was but smothered , not quenched , his passions were like fire suppressed , which makes its way by degrees , and then breaks out with greater violence . Calvins note upon this is , By how much any man sets himself more diligently to bring his heart to obedience , and strives to be patient under his trials , by so much the more many times is he vexed with his passions ; and he gives the reason , because in such a case Satan puts forth his utmost , to oppose him in his honest endeavours , who in the mean time lets them alone , and doth not trouble them , whom he findes senselesse and careless under the hand of God. He addes an incouraging perswasive to those that are troubled with such inordinate inflammations , to remember David least we faint in our mindes , and the experience of our weakness should betray our hopes . In the verses following he gives an account of the language which he uttered , when his passions got vent , to v. 7. which though they carry truth in them , and are an excellent description of the vanity of mans life , yet as they were uttered , and timed , do clearly argue by the context that he was transported vitioso excessu . And therefore saith my former Author , Non sine stomacho & indignatione dicit , Notum fac mihi Iehovah finem meum , &c. It was not without stomack and passion that he saith , Lord make me to know mine end . In the later part you have the way of Davids cure , or the means by which his soul was reduced to a quiet temper : 1. Hope in God , v. 7. 2. Prayer to God , v. 8. 3. The serious consideration of Gods hand in the evils which he suffered ; by which he doth correct himself for the breakings out of his passion before . As if he had said , Oh my soul , dost thou consider from whom thy afflictions come , that thou thus complainest ? Thou hast to deal with God , not with man ; What dost thou mean thus to lift up thy self ? God hath done it , and wilt thou call him to account ? This was of admirable use to stop his mouth , to call in his heat , to temper his passion , I was dumb , I opened not my mouth , because thou didst it . Nihil ad compescendos doloris impetus aptius est quam ubi nobis in mentem venit , non cum homine mortali , sed cum Deo esse negotium . And thus I have brought you to my text , which is conveyed into Davids prayer , the second part of the Psalm . The sense is plain , and therefore I will not seek a knot in a bu●rush : When David saith a Obmutui , I was dumb , a word that signifies to binde , as well as to be mute and dumb , because those that are dumb , whether by a naturall necessity , b as were divers of those whom Christ cured , c or by a Divine restraint , as the Prophet Ezekiel was ; or by a rationall , voluntary choice , as was this Prophet David both at this d and at other times ; they are as it were tongue-tied , they have their lips stitcht and bound up ; either they have not a faculty to use , or they do not use the faculty they have . Thus bound up was our Prophet in the present case . According to his purpose in the beginning of the Psalm , he had now got on his mousell , whereby his lips were kept shut , and he restrained from speaking : And the meaning reacheth no further , but to his patient and humble silence under Gods dispensation of the crosse , viz. That upon the serious and well-weighed consideration of Gods hand in the affliction , and smarting rods upon his back , he laid a law upon his tongue that he might not then sin against God , when Gods hand was upon him for his sin . Now without any more travell about this little spot , I shall make some observation upon these words , and carry them home in application , that if God please we may come to reap something of our seed . And whereas it appears both by the context , and the generall scope of the Psalm , that David found a work on it , to get and keep his heart in a quiet , silent frame : We shall in the entrance offer this Consideration , That the dear servants of God do finde a great businesse on it , and have much ado to keep under inordinate passions , when God keeps them under sore afflictions , puts them upon sharp trials . The weaknesses of the most eminent Saints do offer themselves for proof of this . Moses though he were as even spun as most upon earth , yet he made some snarles : he shewed that he ●ould be provoked , if you reade Numb . 11. ad 16. you will finde Moses himself too snappish with God , Wherefore hast thou afflicted thy servant , &c. I shall leave you to look upon Eliah , 1 King. 19. 4. Job , Job 3. 20 , 21 , 22 , 23. & 6. 8 , 9. & 7. 15 , 16. the Prophet Jeremiah , Jer. 20. 14 , 15 , 16 , 17 , 18. David , Psal. 73. 2 , 3. Jonah , Jon. 4. 1 , 2 , 3 , 4 , 8 , 9. Rachel , Gen. 30. 1. These were eminent Saints , yet they could not alwaies keep the fire in the chimny , even these were sometimes in danger of being scoreht and burnt by their own passions : And no wonder , For 1. They were men , not Angels , Grace doth not change the beings of creatures . 2. The most eminent Saints upon earth have passions , and are in some measure subject to them , James 5. 17. 3. There is something of corruption in all the Saints passions ; their faculties are but in part renewed : Though something of inordinate affection be mortified , yet there is something more to be mortified , Col. 3. 5. 4. Passions are quickly moved , easily stirred up , they have a great deal of Gun-powder in them , and you know one spark will blow up a whole barrell of that , oh how quickly did Jonah catch fire , Jonah 4. 5. The Saint is not alwayes at home ; the regenerate part doth not ever play its part , as one active and in arms to keep down the risings of those malapert quick-silver inmates of the soul which will lie down no longer then they are kept down ; where was the Saint think you when Jonah told God to his face , He did well to be angry , Jon. 4. when Jeremiah Cursed the day of his birth , Jer. 20. Both grace and reason too have their sleeping times in the Saints . 6. The enemy ( and that is the devil ) doth watch to get advantage , and when there is occasion he puts on and provokes exceedingly to unhinge the soul , to work disorder , Job 1. 11. Besides , knowing his advantage , how weak , how foolish , how bruitish passion makes us , Psa. 73. 22. and how prepared for temptation , he restlestly useth all his art to bring the soul into this rout and confusion . 7. When the passions are broke loose and have got the reins it is a hard matter even for grace it self to quiet and charm them again , if out of these chains they will not be commanded ; It is as easie to quench fire in the thatch as to lay passion in the Soul ; Both Job and David found it so . To prevent mistakes , and to help your understanding take these Rules with this Point . 1. Though good men have their passions , yet they are not wholly under the power of their passions , in part they are renewed though but in part , Gal. 5. 24 2. The passions of good men are none of their vertues ; though the men be good , it is no part of their goodnesse to have their affections inordinate , but sinful in them as well as in others , and more scandalous then in others ; the better the man the worse the fact , when he moves irregularly , Psa. 73. 22. Job 42. 3. The stronger any mans passions are , and the more inordinate , the lesse he hath of a Saint in him , Ecci . 7. 9. the more of a beast , Psa. 73 4. The more holy any man is , the more ashamed , the more weary , the more humbled for the inordinatenesse of his passions , the more resolved , the more watchfull against them , that he be not● brought under their power , Psal. 73. 22. Job 42. 6. Psal. 39. 1 , 2. 5. It is most unbeseeming and unworthy of a Saint to be often and ordinarily transported with inordinate passions . Not only in fore and breaking afflictions to be moved to unquietnesse , but upon lesse , trivial , and but supposed occasions , to put off the man to dispossesse the soul of reason and patience , is most unworthy . To improve this , take these Consectaries by way of Information . It follows , 1. If the godly in affliction be subject to passion , and can hardly keep them down , no wonder if other men utterly destitute of grace do grow drunk and mad with passion in their affliction ; Though they cannot be excused , there is no better to be expected ; Their passions are ridden without bridles ; What wonder is it to see Saul in a passion ? 1 Sam. 20. 29 , 30. When David a thousand times the better man is scarce himself , 1 Sam. 25. 13 , 21 , 22. 2. Godly men , yea , those that are got highest mus● have their grains and allowances , though they be good mettall yet they have some drosse , and they want something of their weight . Perfection is not to be looked for in any Saint on this side heaven , Paul tels us he pressed after it , but he tels us also that he did not reach it , Phil. 3. 12 , 13 , 14. 3. Though you take liberty to judge the weakness of a Saint , and do call passion when it is inordinate an evil ( for so it is ) yet you ought not presently to censure and conclude the man to be evil , because in affliction thou seest him abused by his passion . There is bitternesse in affliction ( which I might have named as a reason ) and no wonder if the bitternesse of the Crosse do draw out the bitternesse of the Patient . If you see a man under his passion you see him in an ill time to make a judgement upon him , Who would have thought Jonah to have been a Saint that should have seen no more of him then in his passion ? Jonah 4. 4. There is no ground for any man to pride himself or to be lift up , because of his graces , as if in case of aff●iction he would not shew so much weaknesse , passion , impatience , as he sees some others doe ; It may be you would not , and it is good to resolve against it ; but yet do not say you will not , lest your pride betray you , and you be 〈◊〉 to your own weaknesse whatever you may think● you will do like other men unlesse denying your selves you get the present supply of the Spirit of Christ , Phil 1. Peter resolved as well a● thou canst doe in another case , Mat. 26. 35. and David in this ( I hope you will own them for Saints ) and yet both failed , Let him that thinks he stands , Rom. 11. 19 , 20. However I will neither hear nor beleeve any man that boasts of himself till I see him in such a condition ; He doth not● Know himself , nor can another man know him till he come to trial . 5. They are eminent Saints , and the grace of God shines eminently in them , who under sore and griping sorrows and afflictions , do yet possesse their souls in patience , have their spirits kept quiet and undistracted . It is a glorious sight ( and the Name of God is exalted by it ) to see a childe of God , keep his ground , and st●●d unshaken when the windes are high , and the rough billows beat upon him . I had the happinesse to see such a sight , ( and I blesse God I saw it with wonder and thankfulnesse ) in that blessed and renowned Rock and Pillar of the Church M r Whitaker , in whom patience had the Conquest over the most breaking torments that I have known lying upon any Saint in this Age. As of Job , so it may well be said of him in after-times , Have you not heard of th● Patience of Whitaker ? How illustrious did this grace of God make this Saint of God ? How glorious was God himself in that grace which was given to this Saint , by which he stood so invincibly in his sharp encounters ? 1. When you see a man that fear● God under affliction , especially if his afflictions be great , unusual , doubled , of long continuance , put on your bowels , and go to your prayers ; Be they what they will , ( though the excellent upon earth ) you cannot miss your mark ; If they be men , and on this side Heaven , they may have need of them , and will thank you for them ; Pity them , they have not only afflictions to bear , but passions to subdue , by reason of those afflictions , Job 6. 1. to the 14 th ver . Pray for them that they may be holden up by God , not lose their patience , whiles they bear their Crosse , but have their spiri●s sweetly calmed and meekned to submit to God● ch●stisements , not to make God suffer by their murmurings ; This is a charitable work ; Thou dost that man wrong whom thou thinkest so strong , so patient , as not to need thy prayers , and therefore sparest them upon that account . 2. Learn to know your selves , that you are men and women , subject to like passions with other of your fellows . And therefore though you are naturally of meek and quiet spirits , and by grace made more impassionate , yet do not flatter your selves ; You know not what your afflictions may be , what temptations may be joyned with your afflictions , and how both these may work upon your disposition , and draw out your passion . 1. Be holily jealous o● your selves , afraid least you should miscarry , walk humbly in the sense of your own weaknesse ; Those children have fewest fals that are most afraid of them . Consider Moses , David , Job , Jeremiah , and do not presume . 2. Follow God earnestly before afflictions come , that you may be armed , and prepared for them when they come . Make Davids prayer your own , Psalm 17. 5. 3. Study the evil of being brought under your passions , and of discovering that weakness in affliction , wherein Gods Honour , Religions Credit , your own Peace and Comfort are like to suffer so much . 4. Make it your daily exercise to bridle these Colts● , to be mortifying your inordinate passions before-hand . The sooner you begin with them , the better able you will be to rule them : Inure them to subjection when they appear in their weakest motions ; and when you have broken them , and used them to the yoke , you will be lesse troubled with them . This must be your work , Colos. 3. 5. 5. Acquaint your selves with the promises ; improve faith upon them , and lay them up against the day of affliction and temptation , Job 5. 17 , 18 , 19 , 20 , &c. Isa. 43. 1 , 2. Rom. 8. The Promises will feed your faith , and your faith will strengthen your souls . Another Point that I must salute by the way , as implied , is , Whatsoever afflictions or chastisements do lie upon the Saints , God is the Author of them . Though it be of our deserving , it is of God● doing , Thou didst it , Job 1. 21. Hos. 6. 1. This is true , 1. Whatsoever the affliction is in its kinde , and whereever it toucheth , whether outward or inward , whether upon the body or soul , or name , or state , or family , it is the hand of God , Amos 3. 6. 2 Sam. 16. 11. Isa. 45. 7. Hos. 6. 1. 2. Whatsoever it is in Circumstance , for the season , measure , manner , duration , Instruments imployed about it , and the manner of their acting , yet the thing is of the Lord ; Satan cannot touch Job , unlesse God first stretch forth his hand against him , Job 1. 11. To clear this , consider 1. That all the evils of affliction , were fore-laid in the eternal and wise Counsel of God ; Gods Counsel is comprehensive of all events , Isa. 14. 24 , 25 , 26. & 23. 8 , 9. Jer. 4. 28 , 29. 2. The Commission which is issued out in time , for the execution of the Counsel , is signed under his own hand . He that hath taken up the purpose , sees to the accomplishment ; when the date is expired the Counsell works : My Counsell shall stand , Isaiah 46. 10. 3. In his Providence , he doth direct , and order the execution to its end , Jer. 47. 6 , 7. Object . How can it be said to be Gods doing , when it comes not immediately from him , but Instraments are imployed about it , and the Instrument acts crookedly , and layes the foundation of my affliction in his own wickednesse ? For example , Some of Davids Domestique afflictions , were a Tamars deflouring by Amnon , b the death of Amnon by Absolom ; Incest and murther are committed to make up Davids crosse ; Shall this be said to be of Gods doing ? Answ. Those affliction● , wherein wicked men are Instrumen●s , and wherein the Instrument acts most crookedly ( as afflictions ) are of Gods doing notwithstanding . He himself owns all the evil of affliction , as the Author of it , Amos 3. 6. Isa. 45. 7. and therefore we offer no injury to his Holinesse , when we ascribe it to him . Job made no scruple to say , when Sabeans and Caldeans had plundered him of his substance ( which was theft in them ) That the Lord had taken , Job 1. Understand therefore , 1. That the affliction or punishment , under which any man suffers , is to be distinguished from the sin of the Instruments that are used about the affliction ▪ The sinne is theirs tha● commit it , the affliction is Gods , though God makes use of an Instrument to execute his purpose in the chastisement of his Childe , yet he puts no vitiosity into the Instrument that he makes use of . Evil Instruments act crookedly , out of their own stock . 2. God is a free and unlimited Agent ; He may use what Instrument he will to serve his own purpose ; and may suffer the Instrument to use its freedom about the doing of his work , to bring about his end by the Instrument , as he did in the crucifying of Christ , Acts 2. 23. God is not , cannot be the Author of sinne ; but it must ever be acknowledged , that he is , and cannot but be , the orderer and disposer of it , 1 King. 22. 22 , 23 , 24. It is his pleasure to suffer sin to be in the world , and whiles it is in the world it is not strange , if he order the sinne of a wicked man , to correct and punish the sins of good men , as is clear in the case between David and his children , if you look but one Chapter back , 2 Sam. 12. 7 , 8 , 9 , 10 , 11. 3. Though men cannot make use of other mens sins , to bring about their ends without defiling themselves ; ( and therefore he that doth not hinder is said to command , rightly understood ) yet God can , and doth , by the sinnes of the worst men , and contrary to their intentions , work out his own glory , and his peoples good , without the least touch of pollution to himself , the least impeachment to his Honour , Holinesse , and Justice , Exodus 9. 12. and 17. These things considered , viz. That God is not the Authour of the Instruments sinne , but the wise orderer of it , and that he hath skill , and doth order the sins of men , in punishing his people to serve his own glory , and their good , we need not be afraid to say , That God is the Authour of the affliction whatsoever it is , where men that are the Instruments in the affliction , are Authors of the sin . I shall apply this briefly . It follows , as in Job 5. 6. That afflictions spring not out of the dust , neither do they come by ●hance ; which way soever they come , the most high God hath a hand in them . 2. It is folly much to eye the Instrument in afflictions , in cases where Instruments are used . The Instrument is but Gods Rod , Psal. 17 13 , 14. and could not act , if it were not let out , and ordered by the principal Agent . 3. Whatever the affliction is that we are any of us exercised with , it is duty to look up above the Instrument ( i. e. ) to see the hand of God which guides the Instrument , to own him in it , to fall down before him , to hear what he speaks , and observe him carefully in all that befals us . Thus did David in this Text , and in the case of Shime● , 2 Sam. 16. 10. And so Job , Job 1. Well were it if we could all do so , both in reference to the general and publick ●alamities upon the Nation ; and in relation to our domestick and personal trials . We are apt to dwell too much upon the second causes , and neglect the first . 4. It sheweth us whether to go for the moderating , removing , bearing , sanctifying of our affliction ( i. e. ) to him whose hand is stretched out against us in the affliction . Our way is to God by Repentance , Hos. 6. 1. & 14. and humble prayer , Hos. 14. 1 , 2. Thus God teacheth , Ps. 50. and the Saints have learned , Ps. 116. 3 , 4. 5. You may see upon whom you must trust , in the presence and use of all means , when you are under affliction . You may make use of Physicians , Estates , Friends , other Creatures to help . It is duty to use them , and mercy to have them . But you must trust in none for your help in affliction , but in him that hath the command of the affliction . It was As●'s sinne to trust in the Physician , 2 Chron. 16. 12. It is the rich mans to trust in his wealth , Pro. 10. 15. None of these can help without God ; He that breaks must binde up ; He that smites must heal . If God be the Authour of the affliction , it is too hard a work for any creature without God , to be the Author of the Cure. 6. You may by this judge whether you must carry the glory , and to whom you must pay the Tribute , for moderating , removing , sanctifying your afflictions ; Sure it must be to him that is both the Author of the affliction , and of this Grace also , to moderate , remove , or sanctifie . In all our afflictions , we may take notice of something of mercy . And whatever we can take notice of in this kinde , it is Gods work that is the Author of the affliction : And if the mercy be hi● , let not another have the glory , nor let him want it that so well deserve●● Our afflictions , whatsoever they be , are not so great , so long , so sharp , so mischievous , as God could make them : And if he cut off any thing of the time or measure , we have reason to acknowledge him , Lam. 3. 22. Ezr. 9. 3. 7. It is the great happinesse of good men , that God is the Authour of affliction , though men that are wicked are sometimes imployed as Instruments about them : Though the Instrument be an enemy , and would devour and make an end , Exodus 15. Yet he that is the Author , is a Father , Revel . 3. 19. Psal. 103. A●d they may assure themselves , that the Authour will not resign up his Soveraignty to the Instrument ; It shall not be as wicked men would have it , Psal. 76. 10. Nor is it possible that the afflictions of the Saints should hurt them , because it is God that inflicts and orders them , Revel . 2. 10. Isa. 27. 7 , 8. Despair not therefore because of Instruments , Men , Devils , because of their number , power , rage , subtilty , vigilancy ; they are all bu● Instruments ; God hat● the managing of all , the command of all ; He 〈◊〉 able to rate his dogs , to call them off , and tie them up when he will. This is ● comfortable consideration to the Church and to every Saint in their greatest tria●● when to sense they are ready to sink , viz. That they are in Gods hands ; He that raiseth the winde●● lyeth himself in the ship that is tossed , can rebuke their noise with his word , when they are too high to hear any body else . 8. Let wicked men consider under whose hands they lie , when affliction comes upon them , when they are sick , impoverished , ●amed , defamed , when they suffer in their Bodies , Names , Estates , Families , &c. It is God that doth all this ; And therefore if they do not acknowledge him , humble themselves under his mighty hand , turn from iniquity , make friendship with him , he is able to double and treble what they now feel , and if that will not serve , can make them feel that which they will not now beleeve , can crush , consume , and d●mn them at the last , Heb. 10. 31. Luk. 12. 5. I come now to the main 〈◊〉 , and that which was first in mine eye . That this consideration in any affliction , ( viz. that God hath done it ) hath sufficient reason in it , and may be of irresistible efficacy , to stop his mouth , and make him dumb who labours under the affliction , if he make ● right improvement of it , Job 1. 20 , 21. & 2. 10. I do not mean that th●● consideration should make a man , especially a Christian 1. A Stoick , to be void of sense , or of the stirring of his affections under Gods hand ; Duty doth not destroy Nature , Grace doth rather perfect , the● annihilate . It cannot be that a sensible creature should be void of sense , when it is under suffering● which is most the object of sense : There is pain , ● burthen , evil in affliction , Heb. 12. 11. And therefore there must needs be sense ; No man shall ever be charged by God for feeling of his burthen , if he neither faint , nor fret under what he feels . 2. Much lesse can we be supposed to mean that affliction should make him a fool ( i. e. ) the wise mans fool , one that hardens himself under his Crosse , and doth not lay to heart that which befals him , that carries it so , as if there were nothing to be done by him ; when he suffers under the hand of God ; This is charged upon the Jews , as an aggravated sinne , Isaiah 42. 25. We grant therefore , that it is a sinne for any man in his affliction , 1. Not to take notice of the hand of God in affliction ; Affliction springs not out of the dust . They are Gods pursevants , and he would have us know they are his , and that when we are arrested , it is at his suit , we are in his hands , and at his mercy● God is contemned in our affliction , if he be not owned . 2. Not to be affected with our sinn● , the cause of our sorrow , is to adde more sinne to our sorrow , and the way to increase our sorrow by the addition of our sinne ; That which every affliction speaks most plainly in ordinary , is the sin of the patient , Lam. 3. 39. David understood this quickly when he had numbred the people . And this God would have us all to understand , he sends afflictions on purpose to tell us of our sins . 3. Nor yet can this dumbnesse intend that w● should not be afflicted in our affliction , either not to mourn for our sin , the cause of Gods disple●sure , or for Gods displeasure the effect of our sinne ; This were to sinne again , and to sinne more . God looks that when he ro●rs we should tremble ; when he strikes , that we should stoop ; when his hand is lifted up , that our hearts should be humbled , and cast down . As our sinnes provoke God to judgment , he expects his judgements should bring us to repentance . This is the voice of the rod to repent , to return to God. If we do not this , we open his mouth to complain , after we have made him stretch out his hand to correct . One of these is enough . 4. Lastly , It cannot admit of this of all others , that either David did , or that we should shut ou● mouths , to restrain our prayers . Not to pray to God in our affliction is so farre from being our duty , that it receives a check from Nature to neglect it . The very Heathens in their afflictions do betake themselves to their Idol-gods ; we shall be shamed by them , if in like case we pray not to the true God ; Afflictions are to make dumb men speak in this sense , not to make speaking men dumb , to abstain from prayer . God will take it very ill from any man , if he strike , and they do not pray . Qu. But What then is the meaning ? Answ. The meaning of the point is this , that if any thing , this consideration ( of Gods doing ) will be effectuall to make men dumb , to mousel their mouths , as vers . 1 ( viz. ) to restrain them from distempered hea●●s , from passionate distempers . He that considers that he hath to do with God in his affliction , may easily see he should have nothing to do with passion in his affliction . David saw this , and endeavoured it , v. 1. But more particularly this Consideration ( God hath done it ) should and will where it is rightly improved keep a man , 1. From complaining at his Condition , or at the measure he hath from the hands of God. A Christian hath no ground for complaint , when he is under any affliction , though it be sharp and long . Be it what it will , yet Lam. 3. 39. Why doth a living man complain ? The holy Ghost insinuates , That a living man hath no room for complaint . If he will complain , he must bring it home to himself , and discharge God. If he say , God hath done it ; He stops his own mouth ; Therefore he should not complain , especially since he hath Gods Answer , A man for his sin . Though God have done it , sinne hath caused it . So much as there is of complaint reflecting upon God , in our afflictions , so much is wanting of Submission to God , by that complaint . This Consideration is good to cut off complaining , a thing that we are all apt to do when we have little cause . 2. If it will keep a man from complaining , which hath something of discontent in it , it will much lesse admit of disputing and reasoning with God , which hath too much of pride and sawcinesse in it . Mans reason cannot finde a flaw in Gods working ; nor will he suffer it , that when he hath done man should dispute . It is his duty to believe that which is above his reason . He must not argue with God , because he cannot finde Gods reason in his dispensations , Rom. 9. 20. Nay , but O man , who art thou that repliest against God ? You may perhaps finde some good men that have ventured upon this in their affliction , but it was when passion had got the upper hand of patience ; Job , that went farre , did not dispute so long as his eye was kept clear upon this consideration , Job 1. 21 , 22. And what he did afterwards , upon temptation , and the stirring of corruption , he was ashamed of it , when he had done . Humble Expostulations , God hath sometimes allowed , and the Saints practised , when it hath been to expresse the vehemency of holy desires : but carnall reasonings , and proud disputes , the expressions of discontent and maintenance of a quarrel , have no place against Gods providence , God hath done it , if it be improved , will take off any man from chopping Logick with God. 3. If it have enough to keep a man from complaining and disputing , it cannot want any thing to keep him from fretting and murmuring at his affliction . Shall dust and ashes be angry with his Maker ? or man that is a worm suffer his bloud to heat , his passions to boyl up , if he consider that God hath done it ? Suppose an affliction be sharp and long , Instruments used about it , be wicked , unjust , cruell , yet if he consider , that he hath to do with God , and that it is God that hath to do with him , that it is God that appoints and orders his affliction , with all its adjuncts and circumstances , he will see little reason to give vent to his passions , because of the bitterness of his afflictions . It is weaknesse to be angry with the Instrument : ( yea though it act crookedly , and voluntarily ) but it is madnesse to be angry and tetchy with God , that orders and guides the Instrument to serve his purpose . Foolish man that sufferest thy self to be fired with thy Cross , dost thou know at whom thou murmurest and repinest ? Sure thou neither knowest against whom thou quarrellest , nor what he is , nor what thou art , nor what thou dost ; If thou didst , thou wouldst leap into the water to cool thy self for fear , lest God should smoke with his nostrils , cause the fire of his jealousie to break forth , and turn thy flames of lust into the flames of hell . We reade of one good man that once plaid the beast in this kinde , but it lies as a brand of infamy upon him , Jonah 4. 1 , 8 , 9. He stands in the Text as a pillar of Salt , ●or other men to be ashamed , and take heed of such folly . When thou art under affliction , do but seriously consider , It is Gods doing , and I hope thou wilt be afraid to say , Thou dost well to be angry . I suppose this Doctrine cannot want reason to convince any man that hath reason ; it self is reason , and such as a Heathen ( by his natural light ) would sit down and submit unto ; for Nature it self teacheth , That , what a God doth , cannot admit of that creatures contradiction , that doth acknowledge subjection to such a Deity . Reason will not suffer a man to make his dealings with his fellow creatures , even with himself , a measure for his dealings with God , that stands so much above him . But let us see what Use may be made of this Doctrine . And it follows from hence , 1. That one of the main and capitall reasons of the non-submission , impatience and discontent of men , under the Discipline of the Rod , is the non-consideration , or want of the effectuall improvement of this Consideration , that their afflictions are ordered and disposed by God , that what is their suffering is Gods doing . There is a great deal of weaknesse and sinfull folly discovered in the afflicted state of the children of men : And to speak truth the godly themselves have not been all , nor alwaies clear in this matter . 1. Sometimes we finde some of them sullen and dogged under their afflictions , and because they could not be free from trouble , therefore in a fit they would die before their time . Some think this Psalm points at such a mood as this in the Prophet that wrote it . But you are sure to finde Jonah in such a fit , Jonah 4. 8. 2. Sometimes full of complaint under their burthens , Was ever sorrow like my sorrow ? Lam. 1. 12. Sometimes the kinde of the affliction doth not please them , otherwhiles the season that God takes , suites not with them . Again , the smart , bitternes , length , measure , manner of Gods dealing is matter of complaint , one thing or other , we are apt to finde fault with in Gods dispensation , rather then set the saddle upon the right horse ( i. e. ) to finde fault with our own provocation . 3. Sometimes they accuse God , and accuse him falsly , as if he dealt hardly and unjustly with them , as if because he doth chastise them , therefore he did not love them , or were become their enemy , because he doth not indulge their folly . 4. Sometimes you may finde them in the Schools , they will question Gods dispensations towards them . If they must suffer they will dispute it , and know the reason why . Nay , they will climb up to the Bench , and call God to the Bar , to give an account of his dealing . And thus in a sort they make themselves the Gods , and God the creature . Such a thing is in it , though me● do not think on it . 5. Some men in their affl●ction , cast off their dependance , and will wait no longer , 2 Kings 6. 33. They are in haste , and if God will not help them , they will try somewhere else : A Witch , a Devil , any one shall be the Physician if he will dispatch the Cure sooner then God doth . 6. Sometimes they fall to fretting , they fume and chafe , and storm , and rage , and fling , as if they would break all in peeces , and play the Samsons , to knap in sunder the cords wherewith God bindes them ; Not that they can do any thing , but to shew that they are mad , and must be bound . 7. Sometimes they despond under their afflictions , and cast off their confidence , as if they doubted of the accomplishment of the promise , because hope is deferred , and they have not that in their hand● which they have in their eyes . 8. Sometimes they have so little wit , as with the dog to lie biting of the stone ; I mean , to flie upon the Instruments , which God useth in afflicting them . They will not seem to quarrell with God , but they will pick an hundred quarrels with the Rod that is in his hand . It is easie to interpret their meaning . 9. Sometimes Non-submission , is expressed by excessive and immoderate mourning under their affliction . And thus it is with some ( especially in the losse of near Friends and relations ) though they say little , yet they grieve much , their eyes speak a great deal more then their tongues . But it is all one as if they did speak with their tongues , God understands it ; where there is too much of grief , there is something of discontent . He doth not submit aright to the hand of God , that suffers himself to be overwhelmed with sorrow under Gods hand . The Apostle supposeth such a thing as this . 10. Sometimes it is expressed unhappily by the neglect or giving over duty , and so it hath been sometimes in pure contempt , Mal. 3. 14. Sometimes upon surprisal . Sometimes in passion , Jer. 20. 8 , 9. But what ever is the rise of it , the thing is nought . Now whence all this , and all the rest that breaks forth into a seab in mens carriages under affliction ? Is it not hence , that men do not in their affliction consider that they are u●der the hand of God , that all that which they are discontent at , and quarrel with , is Gods doing ? Undoubtedly it is from hence , at least this bears a part . If there were more of the one , there should be lesse of the other , lesse passion if more serious consideration of this truth : I appeal to any conscientious Christian , whether when they have lashed out into any passionate discontents by reason of their sufferings , they do not finde upon reflection , that this consideration hath lien asleep , at lest hath not been throughly improved ; He that sayes he doth seriously consider this , and yet findes his heart to rise and quarrell with God , says also that his heart is above measure proud and stout against God. Doubtlesse this is one , and a prevailing ground of the distempers that are in the soul , for the afflictions that are upon the man , not considering that God hath done it . 2. Hence it will follow , That none but a gracious heart can carry it with holy submission , quietly , and without distemper under affliction , especially when afflictions are sharp and pinching : And the reason is , because none but a gracious heart can make a right improvement of this Consideration . Where there is not a distinct knowledge of God , of his Attributes , of his Ends , and the fear of God to make the heart stand in awe of him ; it is not possible this Consideration should work up to such an effect , as appeared in the Prophet in this place . I doubt not but a Heathen might be convinced of the reasonablenesse of this , that what is done by his God , should not be contradicted by himself ; but it must be a higher principle that must enable him to practise , to make such an improvement of his consideration , that it may balance his spirit , and keep it even . There must be something more then reason , to keep under the boylings of passion , when a man is scorched and pained with his affliction . This is an excellent reason indeed to balance the spirit of a man : but if there be not grace to husband and advance this reason , the pot will boyl over notwithstanding . And this is a main reason of the different carriage between a godly man and a wicked man in time of affliction , I mean , when each of them acts like himself , and as such . Take a godly man , and a wicked man , and suppose their afflictions equall , yet you shall ordinarily see a deal of difference in the temper , and behaviour of the men , in reference to their afflictions . As the men differ so their carriage . As they differ in their principles , so you shall finde them in their practice . The one stoops , is quiet , dumb , silent , acknowledgeth the hand of God , and blesseth him , Job 1. 20 , 21 , Levit. 10. 3. 1 Sam. 3. 18. The other frets ; is impatient , discontent , cannot endure the yoke , and therefore labours to shake it off , will do any thing , though never so unlawful , to get his leg out of the stocks . Job 2. 9. You have a veryful instance in Saul , 1 Sam. 28. 5 , 6 , 7. There is in ordinary abundance of difference between good and bad men in the carrying of the crosse ; And if it be examined , this will be found to have an influence upon the better side , viz. the help of this consideration , That God hath done it , and grace to improve it . Object . If it be said , Some wicked men lie as quietly under affliction , as any men , not expressing any thing of impatience . Answ. There may be something like patience , and submission to the hand of God , discovered in a wicked man under affliction , which if examined , is but a counterfeit ; They are silent sometimes out of 1. A Stoical Apathy . 2. Or from natural courage . 3. Sometimes out of meerfullennesse . 4. Or from some impressions of Conscience working servile fear , or something else like these , but none of these , no nor all of them together do amount to that which we now treat of , viz. an holy , humble , silent submission under affliction● , wrought out by the gracious improvement of Gods hand in the affliction that lies upon them . Object . But you give us some Instances of very holy men , who under affliction have seemed to carry it as frowardly , and have expressed as much passion as the worst . Ans. It must be confest , And this doth so much the more confirm the Assertion and Inference , That where Grace is ●●nting , an holy submission to Gods hand ( as the hand of God ) must needs be wanting . It is hardly done where there is grace , and therefore where it is not , it is not to be expected ; Know then 1. That the Judgements of those that are gracious ones are right for this , That when God strikes , they should be dumb and silent . They own it as good to do so , though sometime they do not the good they own . 2. It is in their scope to be that in performance , which they are in conscience , to practise as they judge . Every gracious heart resolves to keep the Commandments of God , Psal. 119. 115. And because the Command reacheth their tongues , therefore to bridle their lips when Gods rod is upon their backs , v. 1. I said I will. 3. It is in their endeavour , as well as in their purpose ; They know it to be their duty , and as duty they set upon what they know , v. ● . I was dumb , I held my peace . They are fruitlesse and vain purposes that are not seconded with some endeavours . Job , though surprized afterward , held in to a miracle the first and second bouts that Satan had with him , Job 1 : 21 , 22. & 2. 10. 4. But the best of the Saints that is here in a bearing Condition hath flesh in him as well as Spirit . And hence it is , that the worser part is sometimes the stronger by the advantage of temptation , and then passion gets the upperhand of patience , as otherwhiles patience doth of passion . A Christian is but in the fight , not come to a perfect conquest , 1 Cor. 9. 26. And whiles he is in fight , it may be his unhappinesse to have his affections routed till he rally again . He is sure he shall have the victory at the last , but not sure that he shall get that victory without wounds . It is thus with the most eminent Saints , often down and up again , as I have instanced . And therefore it can hardly be expected of any that he should be altogether , and at all times so impassionate , as he is at some . 5. If he be overcome , and do speak unadvisedly with his lips , or manifest impatience under the rod , there is this to say for him to witnesse him a Saint , to distinguish him from a fool . 1. That he doth it not easily , much lesse upon choise . It is usually upon surprisal , temptation , or in desertion , when he is not himself , when he hath not his arms about him , his graces ready . Job was beaten out of his possession , Job 3. 2. but it was upon very strong assaults . 2. When he hath lost any ground to the enemy , he is ashamed that the enemy hath got it , and he hath lost it . It is not usual with him to justifie himself in his folly , as Jonah seemed to do , before he cooled , Jonah 4. But to mourn for what he cannot help , and to abhorre himself for what he hath done against his God. 3. Though he fall yet he doth not lie , he gets up again ; he never rests till he have recovered his losses , till his wounds be cured . Thus David in this Psalm . And when he is up , he watcheth more narrowly , and fights the next bout● , better then he did the last . 3. Now it might be proper for us to examine our selves what we have been , and what we have done , when we have been under affliction . There is no question but we have all tasted of sorrow more or lesse , in one kinde or other , in our bodies , names , estates , relations , &c. It is common to all , Man is born to trouble , Job 5. 7. But it is a very great Question , Whether we have been like David in our afflictions ? Whether we have been dumb , and not opened our mouths ? Or if we have , Whether it have been upon this Consideration , because God hath done it ? Few can say they have been silent , but fewer , that it hath been upon this ground ; Let us look into both . 1. Have you been silent : Can you say ? 1. That you have used no impatient Complaints under affliction , as if your sorrow had never been fellowed , nor any suffered as you have done . It is very ordinary , especially under pinching crosses , for a man to aggravate his own sufferings , to think his own greatest , because he doth not know what other men feel in theirs . But certainly too much complaining argues too little patience , Lam. 3. To complain excessively , to aggravate our griefs , is not to be dumb . It is a sign we feel sinne too little , when we complain of smart so much . 2. Have you not sometimes accused God , as dealing too severely with you . If not in words , yet will conscience clear you for your thoughts , that you have not condemned God , as too hard a master . Thinking is speaking with God ; if we have entertained such thoughts , and not shut them out when they have offered themselves , we have not been dumb . 3. Have you never in the Confidence of your own Logick , challenged God to a dispute , enquiring of him a reason of his matters , as if he should not chastize his Creature , ●nlesse first he should give his Creature an account why he doth chastize . This I beleeve is more ordinary , then is ordinarily thought of . I have known some that have ●sed strange boldnesse with God in this kinde . But that man that will have a reason from God of his dispensations towards him , discovers plainly enough , that he is at present outed of his own . If they did either know themselves what vermine they are , or did acknowledge God in the greatnesse of his Soveraignty , they would quickly give that proud humour an answer with rebuke . 4. When you have been under affliction , have you used no indirect means to come to the end of your affliction , before your affliction hath had its end on you ? When God hath put you into the prison , have you staid there , till his discharge hath been your warrant ? Oh how many good men miscarry in this case , using false keys to open the doors , or bribing the keepers to connive at an escape before they have obtained a d●scharge ! Some in our times have ventured the breaking of their necks , the wounding of their Consciences , to be ●ased of their chains . Most of us are too basty , and by our pract●ce speak the language of that wicked King of Israel in the siege of Samaria . 5. Have you not in despondence cast away your confidence , and laid aside your hopes , as if because God doth sometimes deferre , therefore he would deny , and that you should never have deliverance , because it comes not just when you look for it . It is too ordinary in our afflictions , to give way to dejection , and so to make our yokes heavJer while they are on , because God is not pleased so soon as we would have him to take them off , What is the language ? I shall perish , I shall be undone , I shall never break over this affl●ction , This will make an end of me , there is no hopes , this is not the voice of a faith , but of discontent . Thou art not pleased with Gods dispensation , and therefore through unbelief wilt forestall his compassion . 6. Though you durst not seem to make many words with God when you have been in affliction , yet can you say , you have let the Instrument passe so quietly , as it should have done , because an Instrument in Gods hand . This bewrayes many a mans impatiency and discontent , that though he sayes nothing to God , yet he speaks a great deal too much to the Rod that God useth . Few men will let him that curseth him passe , as David did Shimei , 2 Sam. 16. 10. Nay rather we say , what God sayes , Say not ( Prov. 20. 22. ) Say not thou , I will recompense evil . Let God say what he will , we many of us take liberty to say , and do what we list , to requite what we call our injuries upon the Instrument : But he deceives himself who thinks he is silent towards God , while he vents his passion against the Rod that God layes upon his back ; God will interpret we mean him by our quarrelling with his messengers . 7. Have you moderated your passions , and not suffered the flouds to overflow the banks ? when afflictions have been sharp , and perhaps renewed , have you not suffered your selves to be drowned with sorrow , and your spirits to be overwhelmed ? Sometimes we suffer our sorrows to eat up all our comforts , and because we cannot enjoy what we would , therefore will not take the benefit of what we have . This is not dumbnesse , but discontent . It is peevishnesse in a childe , because he hath been whipped for his fault , to refuse his meat . Certainly if we give way to immoderate sorrow in our afflictions , so as to refuse to eat our bread , to serve our relations , to neglect our duties either to God or man , in our silence we speak a language , which God understands to be impatient . To sorrow without hope , is to sorrow without submission . So much for bare silence , but we have another search to make . Quest. Whether we have been silent upon this ground , because whatever be the affliction , it hath God for the Authour , It is of his doing . Answ. Sometimes men are dumb and silent under affliction , out of pure Ignorance , they do not understand , are not sensible of the evil that lies upon them , and the reason why they do not complain , is because they do not understand : And this is not , because its Gods doing . 2. Sometimes men are silent , because they are sullen , they restrain speech , not to restrain passion , but to gratifie pride , because they will enjoy an humour , not because they will expresse their patience . This is not upon the ground in the Text , because its Gods doing . 3. Some men are silent out of a stoicall Apathy , because they think they ought not to be moved with any thing that befals them , that it is altogether below a man that hath reason , to be affected with passion in any case , either to rejoyce in any good , or to mourn for any evil . This is Stoicism , not Christian silence , much lesse upon this ground , because God hath done it . 4. There may be silence out of a naturall Astorgy , as being in a great measure without natural affections . Though it be not common , nor in the power of any man , by the strength of reason wholly to enervate , and lay asleep his affections , according to the Stoical dream , yet it is natural to some men to be in a great measure without naturall affection , very unapt to be stirred or moved with any changes that do befall them : yet this is not grace , but a naturall indisposition to sense any thing with vehemency of affection : One man burieth a wife , and the burial of the wife is almost the death of the husband . He feels himself half dead , because the Companion of his life is dead which was one half of himself . I do not excuse this . Another buries a wife , and scarc● knows what he buries ( i. e. ) is so little affected with it , that one would think he buried that which he never loved . This is a judgement , not a vertue . 5. There may be silence out of a naturall Courage , raised by the study of morality . In morals there are vertues called Magnanimity , Fortitude , to which are opposed Cowardize , Pusillanimity , weaknesse of Spirit . The vertues are seen in undertaking great difficulties without recoyling , bearing great trials without shrinking . Now some men bear their burthens with a seeming invinciblenesse ( i. e. ) they bear them with so much courage , that he that looks on would think they did not bear them . The setting of a joynt , the dismembring of their bodies , the ripping up of the flesh , seems as little to them as to another ; the opening of a vein , the pulling out of a tooth ; And what is all this ? Christian patience , holy submission , No , it may be nothing but natural stoutnesse , heightned by principles of morality , because it speaks fortitude and magnanimity to bear great things without the appearance of great passion . 6. It may possibly be upon strong Convictions of sinne , and the workings of a naturall Conscience , labouring under guilt , and the fear of some greater evil . He that is in the hands of an enemy , though he have , and do suffer much by him , yet is silent under his present sufferings , because he knows he is still liable to worse , that he that hath plundred his pockets , and given him a cut in the arm , hath power when he will to let him bloud in the throat , or in the heart , and therefore he concludes it is best to take that patiently , that is done , lest he bring some greater mischief upon himself by his impatiency . Thus I believe it is with some natural men , when God layes his hand upon them by some smarting affliction , Conscience flies in their faces , tels them now they are in the hands of an enemy , that he that hath arrested them is he , that they have sinned against by oaths , perjuries , drunkennesse , whoredom , bloud , oppression ; that he that punisheth with sicknesse , losses , &c. is able to punish with flames ; that now his body is not onely in danger of death , but his soul of Hell. This Alarm from Conscience makes him lie still : He dares not complain of his present burthen , because h● sees he is within the reach of that which is a thousand times worse . Quest. But what then will argue our silence upon this Consideration that God hath done it ? Answ. 1. When the heart is sensible , that in the affliction it hath to do with God , and is more awed with the thoughts of him that is the Author of the affliction , then with the affliction it self , of which he is the Author . Thus it was certainly with Job , The Lord giveth , and the Lord hath taken away . It is a very ill sign when only pain , sicknesse , losse ▪ &c. do break our spirits , but he that sends them is not considered . It is better a great deal to remember the Authour , though we should forget the affliction , then to be affected with the affliction , and forget the Author . 2. If it be because God hath done it , then the soul will be free to condemn it self , and justifie God in all his dispensations . The sanctified soul knows that God can do nothing but that which is righteous towards his Creature , and therefore it must needs justifie him in that which he doth . And this justifying of God in his affliction , is an argument that his eye is upon him whom he justifies , and that he sees it were an unreasonable thing to quarrel with him for the doing of that which he cannot but clear him for in his own conscience , when it is done . 3. He that hath his heart quieted , and his mouth stopped , upon this ground , because God hath done it , will upon the same ground labour to be quiet , though his burthen encrease , because he hath the same reason lying still before him . The encreasing , multiplying , lengthening of afflictions is from the same hand . He is as really the Authour of the weight and measure , as of the kinde and substance of any affliction . Indeed if this consideration be laid aside , there may be a change . It cannot be expected of any plaister that it should operate , except it be applied . 4. He that is silent upon this Consideration , will not make haste out of his affliction . He knows the wise God can do nothing without an end , and therefore he will be contented to wait upon God till he have accomplished his end in afflicting him . Because it is physick from the most skilfull Physician , therefore he will submit to the Judgment of his Physician , how long to continue in that course . And because God delights not in afflicting , but strikes with bowels , he concludes , that so much the longer his course , so much the greater his benefit . 5. He that is quiet upon this ground , will upon the same ground , as well blesse God in his affliction , as submit to his afflicting hand . As you see it in Job , The Lord hath given , and the Lord hath taken , Blessed be the Name of the Lord. He eyed God both in his safety and sufferings . He saw both coming from the same hand , and therefore were both worthy of the same acknowledgment . Since it was God that afflicted him , he must needs be thankfull , for he knew God could doe nothing but what was worthy of praise . 6. If it be because God hath done it , then you will not hear of any thing from any other hand that should raise up any prejudice in you against God : Your souls will abhorre any of these suggestions from whomsoever they come , that shall seem to cast any blemish upon him , or tend to work the least discontent in you . When Jobs wife ( stirred up by the Devil no question ) came to stirre up discontent in him against God , Dost thou still retain thine Integrity ? Curse God and die : Observe with what Indignation he makes his return to her ; Thou speakest as one of the foolish women speaketh . And whence was it that he fetcht this sharp arrow , but from this quiver , What , shall we receive good at the hands of God , and shall we not receive evil ( i. e. ) from the same hands ? As if he should have said ; Woman , my afflictions come from God , as well as my mercies , and wouldst thou have me blesse him for mercies , and quarrel with him for afflictions ? Thou speakest foolishly . 7. If it be this Consideration that works to keep you quiet in affliction , then this will make you humble your selves under Gods mighty hand , that he may lift you ●p . The same Consideration that makes you silent , will make you humble , will put you upon it to search and try your wayes , Lam. 3. 40. to enquire into the cause of Gods displeasure , and return to him that s●ites , Hos. 6. 1. & 14. 1 , 2. And since you have made a breach by sinne , to be restlesse till you have made your peace by repentance . This will put you upon it to seek God● face by supplication , which seems at present to be clouded from you by affliction . And that Faith which sends you to prayer in your affliction , will also comfort you by the promise in that affliction : because he that bids you pray hath promised to hear , and given assurance , that if we answer the rod , he will burn the rod , and answer our prayers . Now let a word of Exhortation be suffered and accepted . I beseech you let us labour each of us for such a frame of spirit , as David with much striving attained to ( i. e. ) in all afflictions to sit down quietly , to be dumb , and not open our mouths , because God hath done it ; whatsoever be the affliction , let this be the practise . And now let it be yours , that are at present called to this exercise . For this end consider 1. It is the will of God it should be so ; when he strikes , he would have his people submit , not quarrel or dispute , Luk. 21. 19. Iam. 4. 7 , 10. 2. The best Saints , when they have been themselves , and not outed their possession , have done so . Aaron , Leviticus 10. 3. Eli , 1 Sam. 3. 18. Hezekiah , 2 King. 20. 19. Job , Job 1. 21. David , in this Psalm , & Psal. 38. 13. The Church , Micah 7. 9. The best Saints are best examples . 3. When they have been overtaken with passion , they have been ashamed of their weaknesse ; We must not think to scape better then our betters . Shame and repentance is the best that comes of passion and frowardnesse . And this ( as good as it is ) were better prevented then born . 4. There is all the reason in the world for our silence under affliction , because we create all our own grief ; we sin before God-strikes : Shall he that challengeth the field complain of his wounds ? And if we sinne against God , Shall we not be dumb when God afflicts us for our sin ? Shall we provoke God by sinne , and yet quarrell with God , when we have provoked him ? Learn of the Church rather , I will bear , &c. 5. It is very honourable for a Christian , and a pious thing to be silent and quiet under Gods hand . God sets a Crown upon Jobs head for this , and forgets his passion , because he had been acquainted with his patience , James 5. 11. Job stands upon record for his submission . 6. It speeds well in the issue . No man loseth by sparing his passion . Jobs patience begat a very good end to all Jobs trials , Jam. 5. 11. Reade the story , and it will make you in love with patience , willing to wear a mousel , that you may get such provender , 1. This is the way to get good by an affliction . If the plaister lie on it will work the better ; They commonly do best that keep closest to the Physicians rules . 2. It is a good way to pacifie God when he is angry . If we be quiet under Gods hand , we shall sooner make him quiet when his hand is upon us . The childes crying addes to the mothers anger . 3. It s the way to get out of the Stock● , God puts us in to humble us , and break our stomacks ; And if we be humbled and broken , God hath his end ; And when he hath his end , he will make an end . 7. Besides that it is a very unworthy , brutish , wicked thing , to strive , to quarrel , to dispute with God , Psal. 73. Job 2. 10. So it is a bootlesse and a fruitlesse thing , There is nothing to be got by it . No man could ever wrangle God out of his way , till he did leave them as men that were perditae spei , Isa. 1. 5. 1. It is a sign of a great deal of pride . It can be nothing below this that makes a man ●hamper with God , wriggle in the yoke . 2. It renders the physick ineffectuall ; Physick cannot work , because it doth not stay . And this is bad enough to lose a Cure. 3. By impatiency God is provoked to come again , and to give harder blows , because we do not couch at lesse . He must either cure us , or kill us . A Physician that hath an unruly patient , useth more force . A Master that hath a sturdy Scholar , useth more stripes . This will God do , Levit. 26. 27 , 28. What did Jonah get by his passion ? Consider the words of the Apostle , 1 Cor. 10. 22. Do ye provoke God to anger ? are ye stronger then he ? Who ever hardened himself against God , and prospered ? Now one of the most approved wayes to bring the heart to a quiet , silent frame , is that which this Text and Doctrine offers , viz. this Consideration , that God hath done it . And therefore to make it serviceable to its end , turn it and winde it in your thoughts : Say thus , Whatever my affliction is , God hath done it . And if God have done it , First , He hath done it , that might do it . God that hath done it is Lord of the Creature . And may not he dispose of the Creature that he is Lord of ? He that made Heaven and Earth according to his will , may not he doe what he will in Heaven and Earth ? This Divinity the Heathen Emperor had learned in his affliction , and what he had learned himself , he preacheth to us , Dan. 4. 34 , 35. He doth according to his will in the army of Heaven , and among the Inhabitants of the Earth . This is the Doctrine . And it is the Doctrine of Gods Soveraignty , His dominion is an everlasting dominion , and his Kingdome from generation to generation , and he doth what he will , vers . 34. But what is the use ? It is that which I am now urging , Therefore he cannot be resisted ; therefore he may not be questioned . So it follows , And none can stay his hand . None can force him to retreat , or say to him , What doest thou ? i. e. call him to an account , for his providential dispensation . This is excellent in reference to our times , and to publick transactions . The potsherds of the earth may strive and quarrel one with another , but woe to him that striveth with his Maker . Shall the clay say to him that fashioneth it , What makest thou ? We are all the work of his hands , Psa. 100. And shall he be denied that liberty which his Creatures have , to dispose of his own work ? No , from hence we must argue thus , He is Lord of the Creature , therefore he may chastise his Creature . And by his Soveraignty he is entituled to this liberty , 1. To pick out whom he will. All his creatures are equally under his dominion . He is as much Lord over Kings and Potentates , by what Names soever called , as over peasants and potsherds . Those that deny it may be sent to grasse , and then they will learn it : Though whiles they flourish in their Kingdoms , they will scarce own it . If any man that is afflicted say , Why me rather then another ? Answer thy self , Why not thee as well as any ? since thou art as much Gods Creature , as much under his Soveraignty as any other . He is as free to deal with a Nebuchadnezzar , Dan. 4. 〈◊〉 with a Lazarus . 2. As to pick out whom he will , so to chasten and whip us with what Rod he will. All afflictions are in his own choise , whether this or that . The Creature that comes under discipline , must not prescribe to him that is his Lord. For the most part we are most discontent with the present , and are ready to say , If it had been any thing else we could have born it . But this is nothing but pride , that we may not be our own carvers . The truth is , He that hath not learned to bear any thing that God inflicts , hath yet learned to bear nothing e● nomine , because God inflicts it : A quatenus adomne . 3. To come when he will , and to stay his own time . Gods Soveraignty knows no limits , but what himself puts . He is at as much liberty to take his own time , as to choose his own Rod. We are apt to think , such an affliction came very unseasonably , and carried too long . But we forget under whose hands we are . It should satisfie us under any affliction , that the time when it comes , and the time which it lasts is Gods time . He that did choose the man , and his Crosse , hath also chosen the opportunity to afflict the man by his Crosse. To finde fault with the time or length of affliction , is to finde fault with the Soveraignty of God , & his liberty to afflict . This is one Consideration by which the Doctrine is improved . He hath done it that may do what he will● , will it not follow , that I must be silent towards him that doth it ? Secondly , Improve it thus , It is of the Lord , The Lord hath given , the Lord hath taken ; why the Lord is debtor to no man , hath no dependance on any , can be beholden to none ; We have our whole dependance upon God for all we are , for all we have , but he hath none upon us . He was , and was infinitely happy in himself before there were any other beings besides his own . And he would be happy in himself , though there were no being but his own . The being of the Creature shews forth something of his Excellency that made it , but addes nothing to the perfection of his being . A man cannot be profitable to his maker , as he may be to his neighbour . If we be good , it is to our selves ; and if we be bad we cannot hurt him . Argue thus therefore , God hath laid his hand upon my body by sicknesse , my health is impaired , my life endangered : If I quarrel , dispute , complain , or grow sullen ; With whom is it that I am angry ? with God ? Why is God a debtor unto me ? Of his goodnesse he hath preserved my health so long . I have enjoyed many comfortable dayes . But is he bound , because he hath done it to continue his course so long as I please ? and not to please himself when he will , by changing of his course ? What have I done , or what could I do to oblige him to that which he hath done for me ? And if he have done it of his own will without an obligation , shall I quarrel with him , if at length it please him not to do , that which he was never bound to do when he did it ? This Consideration will teach thee and me to be thankfull , that we have had so many dayes of health , which were given of grace , not to wrangle at sicknesse when it comes , or lies upon us , it may be for his end , to let us know that God is no debtor to us . In like manner when the affliction is upon you in your relations , Say you be afflicted in a Husband , a Wife , a Childe , a Parent , a Brother , a Friend , a Comp●nion . Suppose any of these is sick , weak , lame , melancholly , or distracted ; 〈◊〉 suppose God makes a breach by taking away any of these relations . Put the case how you will , Suppose the affliction never so pinching , and to the quick by reason of the Circumstances that doe aggravate , as that you have lost the best Father , the best Mother , the best Husband , the best Wife , the best Friend , the best Companion ( we are apt to indulge our selves , and to think our comforts were best when we have lost them , though it may be scarce content with them when we had them . ) But suppose it really so ; Oh this stirs up passion ! You can hardly be ●ilent under such afflictions ; Now you complain , Was ever any sorrow like my sorrow ? Did ever any woman lose such a Husband , so kinde , so pitifull , so bountifull , so helpfull to soul and body ? Did ever any Paren● lose such a childe , so 〈◊〉 , so dutifull , so graci●●● , as I have done ? And so on . Admit this : But I pray who hath done 〈◊〉 ? who hath laid 〈…〉 them , and taken 〈◊〉 your Comfort in them , or taken them away , 〈◊〉 thereby deprived your expectations 〈…〉 you will say , 〈…〉 done it , and with Job , The Lord hath 〈◊〉 , Job 1. Well , and 〈◊〉 you quarrel with him , or not be silent under his hand ? Will you complain , murmur , dispute , or pine away with sorrow , for what God hath done ? You had them , and they were so good . I pray you who gave them or made them such to you ? You might have had worse , and been crossed in them , as much as you were blessed , were they not the gifts and blessings of God ? Did God give them , and are you not content that you have had them so long 〈◊〉 he was pleased to spar● them ? Were they so good to you , and are they too good for God ? Did he dispense with his right to let you enjoy them , though they were his ? And will not you dispense with y●ur supposed right to let him enjoy them after you have used them ? Who would lend a neighbour any utensill , that for the use would alienate the property , and not let the owner have it to serve his turn , because he was so good to his neighbour to lend it to serve his use ? We deal thus with God. It is a wonder he will lend us any thing . But I have not quite done my expostulation ; Could you challenge it of debt to have such relations ? And yet would you have God bound to perpetuate your relations , during your pleasure , when you cannot challenge them ? Must God have dependance on us ? Or shall we quit our dependance on him ? Shall not he that is a free Agent have liberty to act freely ? Must he that gives us such good blessings be made our debtour by the blessings which he gives ? Oh be silent ! He hath taken away thy relations , who was not bound to continue thy relations . Be thankfull that they were so good , and thine so long . 〈◊〉 not imp●tient towards God , that they are now taken from thee , and they can be thine no longer . You have had them longer then you could challenge them . Take heed of challenging God , because you could no longer keep them . Thirdly , Think thus with your selves , I am in such an affliction , but God hath done it , surely it must needs be done with infinite Wisdome and Caution , which he doth . He is the wise God , His Vnderstanding is I●finite , All his Workes are done in Judgement . It is not possible that ●ither ignorance or rashnesse should befall his work . Physicians cannot say , that all their Rules are certain , much lesse that they act according to certain Rules . The Causes of diseases , as to this or that particular subject , are often hid from them , and therefore they are necessitated to make their applications by conjecture rather then science . They have no windows to look into the bodies of men , and therefore are subject to mistakes about mens bodies , and the diseases incident to them . But there is no such thing befals God. Ignorance and Error are incompatible with his Nature and Glory . He can as well not be , as ●e can erre in any of his wayes . When he doth afflict his children , he doth it as a Physician , and he never misseth in the Physick which he gives . He knows all things , and there is nothing hid from him . All Causes , Effects , Symptoms , Operations , Circumstances of things , are open before him . He knows by immediate vision , not by discourse , much less by report . 1. Whereever he layes an affliction , he knows the man , and knows him exactly to whom he administers . He that hath made all men , cannot but know all men that he hath made . He perfectly knows every mans temper , whether sweet or sour , hard or soft , easily to be wrought upon , or more rugged and harsh , apt to make resistance , or ductile and flexible . He knows what is in man , and needs not any one should shew him what he is , John 2. 24. And he knows mans need , as well as his temper , what will serve to answer his necessity according to his temper . 2. As he knows the man , so he knows the disease , whether it be a disease in the head , or a disease in the heart . Physicians many times mistake in this , they cannot alwayes finde out the disease , and therefore sometimes they fall short of the Cure ; yea sometimes in stead of curing , kill the Patient , and that when they do their best . But God knowes perfectly what every man or woman are sick of , to whom he administers , yea though the diseases lie lurking , and be never so subtil , they cannot be too subtil for him . All our sinnes are before him , and none of them hid from his sight . He is able to set them in order , though they lie on heaps , and seem to be shuffled together . The heart lies as naked before him , as the body and outward man , 1 Chron. 28. 9. Revel . 2. 23. Whether it be secret pride , or hypocrisie , or unbelief , or envy , or self-love , or an evil thought , he knows it as fully as if it were drunkennesse , swearing , murther , evil speaking , adultery . He never mistakes to pun●sh any man for a sinne that he is not guilty of , 3. He knows the remedy exactly , and what is the best wa● of cu●e for every disease . Physicians many times differ about the way of curing diseases , even where their Judgements accord about the diseases themselves , and their Causes ; One thinks such a way best ; Another is of another mind . Doctors do differ . But now God doth know , and know absolutely , and unerringly , what is the most proper way that is to be taken with every disease in relati●n to each partilar subject ; Whether they be Tumours and Tympanies , the swellings of pride and vain-glory , which David and Hezekiah seemed to be sick of ; or P●lsies and shakings of carnal fear , the disease of the Disciples . Or of the Stone , viz. hardnesse of heart , and that brawninesse which makes men insensible of ●inne , or the sad effects of it , which the Isra●lites are charged with . Or a Lethargick distemper of spiritual security , which makes men carelesse about their spiritual condition , and by which they are in danger to die sleeping , as Sardis was . Whatever the disease is , God knows the best way for cure , whether purging , vomiting , bloud-●etting , bathing , sweating , exe●cise . He is never to seek for a remedy su●able to the disease ; nor doth he ever make any application that is not proper to the disease to which it is applied . So Revel . 2. 4 , 5 , 14 , 15 , 16. and Revel . 3. 15 , 19 , 17 , 18 , 19. If the disease be not cured it is not because of any mistake in the Physician , nor any defect in the means , but usually from the disorder of the patient , that either doth not use , or misuse the means . 4. He is exact in the knowledge of the Nature of every potion , and its operation . He knows to a draghme , to a scruple , what quantity may serve to work to such an height as may fit both the quality of the disease , and the temper of the subject : By reason of his perfect judgement , he alwayes keep● to a just measu●e in all his administrations without either excesse or defect , Isa. 27. 8. & 28. 27. Though he makes use of Instruments , yet he never suffers any Instrument to act without a rule , and in order . He himself governs the Instrument that he acts by , Revel . 2. 10. Job 1. 12. & 2. 6. It is not indeed alwayes to every one the same measure and proportion , but it is alwayes a just measure and proportion to every one . He never laid upon any man in his chastisements more then was meet . 5. He knows the season exactly , as well when physick is to be administred , as what physick . That c●nnot be done without danger of life at one time , which in the proper se●son is the best way for the saving of it . He is a wise man that knows seasons . The missing of an hour is sometimes the losing of a Cure , the losing of a life . It is ordinary for Physicians to complain of their Patients for coming too late . Now God never stayes our coming . He knows , if he should never administer to us , till we come to him ; he might lose his childe by the neglect of a potion . And therefore in the fit season he prescribes his Physick , though we come not for it . Never any man suffered prejudice in his affliction , by Gods mistaking the season of his affliction . As for all other things , so for the Discipline of the soul , Gods time is alwayes the best . Whether he purge or bleed , he knows , and doth it with the opportunity . Oh now make use of this Consideration when you are under affliction , would you be dumb and silent under Gods hand ? See what an Argument is here , to stop your mouths , God hath done it , the wise God hath done it , he that is infinite in wisdom , and with whom is counsel & judgment he hath done it , and he hath done it with judgement : Shall we question whether that 〈◊〉 well done , or quarrell with it when it is done , which hath had wisdome it self to manage and order it in every circumstance in the doing of it ? If when we are afflicted , we think the affliction might have been spared , or some other had been more sutable , a lesser measure might have served , or it might better have come at another time , we play the fools . Do you know who hath done it ? Do you know that God hath done it ? And is there any wiser then God ? Shall the creature become wise , and direct his Maker ? Who hath given him counsel , or of whom hath he learned understanding ? He hath seen folly in his Angels , and dost thou think to set up thy wisdom ? Can there be a better way , or a fitter●season then wisdom it self hath found out ? Oh let all flesh be silent before the Lord , because he hath done it , that could not err in what he doth ! We never shew our selves more fools , then when we pick quarrels with Gods wisdom . Fourthly , Improve it thus . Whatsoever the affliction is , God hath done it , and if God have done it there can be no room for complaint , because he hath done it , who in whatsoever he doth with me , can do me no wrong in what he doth . He is the Judge of all the world , and shall not he do right ? He is righteousnesse it self , and cannot do iniquity . This is one of those glorious Attributes which speak his Essence , viz. his righteousnesse , Psal. 7. 9. & 116. 5. Jer. 12. 1. Psal. 145. 17. As he cannot clear the guilty , nor be Advocate for impenitent sinners , Exo. 34. So he cannot condemn the innocent , Gen. 18. He is sometimes very angry and severe in his dispensations with the children of men , but never unjust . That severity which he used towards the old world in drowning it , Gen. 7. 10 , 11 , 21. Towards S●dome in burning it , Gen. ●9 24 , 25. Towards Corah and his Confede●ates in doing that new thing , to make the ground open its mouth to take vengeance upon their rebellion , Num. 16. 30 , 31 , 32. was very dreadfull , but exceeding holy and equal . Nay , his proceedings towar●● his own , his beloved ones ( which hath been the so●est temptation ) viz. the afflictions of such as Jacob , Ioseph , Job , David , Rachel , Hannah , Ruth , with all the rest that are mentioned in sacred Writ ; instances , that are able to match any case that fals out in the Saints sufferings now , whether outward or inward . I say these , though they were very sharp , yet were never chargeable with Injustice . When Jeremiah had a minde to plead with God about his providentiall dispensations , he is forced to make this concession to usher in his plea , Righteous art thou , O Lord , Jer. 12. 1. There i● no case in the world like Jesus Christs to ground ● plea upon ; he was absolutely free from sinne in his own person , 1 Pet. 2. 22 , 23. and yet he was deepest in the sufferings that lay upon his person , Isa. 53. 5 , 6 , 7 , 8. And yet this Case will not bear a plea against Gods Justice . And if the hand of God could be stretched out in such a manner as it was against Christ , Isa. 53. Matth. 26. & 27. without any impeachment to his Justice ; What shall we say when we come under his hand in any of those chastisements that are laid upon us ? Nothing can be unjust which is inflicted upon us , since all was justice which was laid upon Christ. And how shall we think it just , that Christ should suffer for others , who had no sinne of his own , and not be dumb , who have so much sin of our own , to justifie Gods proceedings in our sufferings ? Let us therefore argue our selves into quietnes , with this consideration , that he that hath afflicted us , hath not wronged us ; he hath done it , who doth all in righteousness . 1. He knows how to do Justice exactly ; for ( as we said before ) his understanding is Infinite . 1. He knows the offender , and knows him perfectly , with whom he enters into judgement , Hos. 5. 3. 2. He knows the offence , what is the ground of the controversie , and why he enters into Judgement with his creature , Hos. 5. 3. & 4. 1 , 2. Ps. 50. 16 , 17 , 18 , 19 , 20 , 21. 3. He knows all the rules of Justice , and how to proportion and apply the Rule to the quality of the offence ▪ and to the necessity of the offender ▪ He is Judge and Law-giver , Isa. 33. 22. And can you suppose that he that is so absolutely knowing in the course of Justice , should doe me , or you Injustice , contrary to his knowledge ? Earthly Judges even through Ignorance , do mistake in applying the Rule , but God cannot . 2. But secondly , he is upright as well as knowing ; Earthly Judges some of them understand well e●nough , but there is another thing which makes them erre from the Rule , and that is corruption . They are many times men of evil Consciences , which will take a Byas , to draw them aside from the golden Rule , 1 〈◊〉 8. 3. And hence it is that Judgement is perve●ted , that the Innocen● 〈◊〉 , and the guilty many times acquitted , Isa. 10. 1 , 2. Amos 5. 12. But now God hath nothing in him either of corruption or defect . His righteousnesse is without mixture , 1. He hath all righteousnesse in him . 2. He hath no unrighousnesse in him . 3. Nor any thing that might subject him to alteration . There are no contrary principles in God. There are no qualities nor passions in him . He hath neither Covetousnesse nor Revenge . He hath neither a bleered eye , nor a crooked arm . He is not capable of being flattered with rewards , because all is his own , Psal. 50. 9 , 10 , 11. Nor of being feared with greatnesse , because all are but worms besides himself . He is righteous , and he loves righteousnesse : And no unrighteousnes shall dwell with him , much lesse come from him . And is not this a silencing Consideration , under any affliction , that the affliction is righteous , and he is righteous that hath measured ou● the affliction ? God hath done it , who shall implead him ? Job 34. 17. Shall he that hateth right govern ? or will you condemn him that is most just ? Surely he will not lay upon man mo●e then is right , that he should ent●r into Judgement with God , ● . 2. 3. It would be very tedious to enlarge all , more briefly therefore think Fifthly , If God have done it , he that is Almighty hath done it ; one that can do whatsoever he will , and therefore it is best to submit . It is to no purpose for us to struggle with him , unlesse we were stronger . It is the Apostles question , 2 Cor. 10. 21. Do you provoke the Lord to anger ? Are ye stronger then he ? If we should rise up against him , 1. We cannot make him afraid of us , as one man is afraid of another , Job 22. 4. 2. We cannot avoid him . If we seek to escape from him , he can fetch us back again ; he never lost any of his prisoners , Psal. 139. 7. Job 11. 20. Jer. 11. 11. 3. We cannot resist him , nor grapple with him . If we come to handy gripes with God , we are crusht in pieces , Job 40. 2. Isaiah 27. 4. He is the Almighty God , What canst thou do ? He is able to master every man , and if we refuse to be quiet , can make us quiet . When he m●ets with those that are unruly , it is usuall with him to hang on more bolts , and to plague them seven times more , that walk contrary to him under what they feel : Think of this : If we be not content to part with our endearments : He is able to make us eat them . In our afflictions we are in his hands , that is able to binde Devils that are stronger then we , Jude 6. Can drown or fire the universe , Gen. 7. 2 Pet. 3. yea if he will can fling into hell , as well as cast us on our beds . Oh it is good to be silent before the Lord ; He is Almighty , the strong God that layes his hand upon us . There is nothing to be got with strugling , and therefore it is best to make our yoke as ●asie as we can by submitting . Sixthly , If God have done it , there is reason to be dumb and silent , because so long as we are on this side perfect and compleat destruction , we have a great deal of mercy mixed with our sharpest trials , Lam 3. 22. It is of the Lords mercies , &c. Though we think it much , and too much that God doth , yet it is certain he hath not done so much as he might . If God have done ( how bad soever it seems to be ) be assured it might have been much worse with us then it is . If it be not so bad with you as it was with Job , Job 1. Job 2. As it was with the people of God in Captivity , Lam. 1. & 2. & 5. as it is with the damned in Hell , Luk. 16. 26. Let us blesse God , and be content , it is not yet so bad with us , as it wer● easie with God to make it to us . Seventhly , If God have done it , then for your q●ieting , and the keeping down of thoughts and passions , let this prevail , that he doth nothing in time , but what was laid in his wise Counsell from Eternity . All issues and Events , with all the Circumstances about them , were designed by God for his own Glory , Prov. 16. 4. Ioh. 11. 4. And when they do come to passe , are all ordered and over-ruled to serve that design . If God cast us upon the bed of sicknesse , or take away our dearest relations from us ; it was determined it should be so ; and therefore of absolute necessity , it must be as it was determined . Let us therefore put this question to our owne hearts in all our sufferings ; My soul , which must give place to other ? My will to the designe , counsell and glory of God , or Gods counsel and glory to my will ? Eighthly , I might adde , and do you make advantage of it , that whatsoever God doth with his children , he do●h it all for the good of his children , yea for their best good . If Saul persecute , 1 Sam. 18. 10. & 19. 9 , 10. Absolem rebell , 2 Sam. 15. Amnon play the beast , 2 Sam. 13. Shim●i curse , 2 Sam. 16. 5. God intends , and will do David good by all this . David looked for it , 2 Sam. 16. 9 , 10 , 11 , 12. And David found it , and confest it afterwards , Psal , 119. 67 , 71. God hath promised that all things shall work for good , Rom. 8. And therefore he cannot but make our afflictions work for good according to his promise . Ordinarily the sourest part of Gods providence , doth yeeld the sweetest effects for our spirituall advantage . This birche● tree , the tree of rods brings forth the quiet fruits of righteousnes , to them that are exercised thereby , Heb. 12. 11. We do not reade half so much of the good of outward prosperity , as we do of divine chastisements and afflictions . If you do but think of this when you are under the Rod , that whiles God is whipping , lancing , physicking of you , it is all to do you good : You cannot but be dumb and quiet , and say , So that God will do me good , let him do with me what he will. We bear with great patience our parents , our Physicians , our Chyrur●eons , our Masters upon this account . Ninthly , The Consideration of Gods doing , in all the evil that befals us , affords this allay , viz. that though God do afflict his children , yet at that very instant when he doth afflict , he loves his children , Heb. 126 , 7. Yea that he doth afflict them , because he loves them , Revel . 3. 9. Though the Rod may speak something of anger , Deut. 9. 20. Yet it never speaks any thing of hatred or revenge to a Saint . Parents correct their children out of love , Heb. 12. How much more doth God love when he doth correct ? And because he doth love them when he doth chastise them , he gives them sufficient ground to be p●rswaded , that none of their sufferings shall separate them from his love . Now who would not be silent under the Rod , which hears that the Rod speaks so much love to him , that with silence bears it as a childe ? Tenthly , If God have done it , it may be further improved to calm ou● spirits , and make us quietly submit , because he hath done it , that hath power over his own work . It is a very great comfort to be under Gods hand in affliction , because he is one that keeps his afflictions under command , Mat. 8. 8 , 9. He doth not let them loose like Bears to destroy , but useth them as Leeches to let bloud , and take off at pleasure . He that layes on the Rod , can rebuke and break the Rod when he pleaseth . If he send a plague , he can stop it in an instant , 2. Sam. 24. He that wounds can heal ; he that breaks can binde up ; he that takes away can give , Hos. 6. 1. And he can give better then he takes , either in the same , or in some other kinde , ( i. e. ) give spirituall , when he takes away temporal blessings . Let us be very quiet under the Crosse , because he hath laid it on , who in due time can take it off ▪ who not only doth his servants good by sufferings , but is wont to do them good for their sufferings , especially if they they be calm and quiet in the bearing of them . I do not mean in a Popish , but in a Gospel sense , not for the merit of them , but for the promise to them . Eleventhly , If God have done it , then let this come in for its share ; that whatsoever it is , it could not have been 〈◊〉 then it is , Rebus sic stantibus , i. e. as the Case is with the servants of God when he doth chastise them . Whatsoever God doth , is therefore best done , because God doth it . And whatsoever we may 〈◊〉 , yet this is a truth , That it would have been worse , if it had not been done , and so done , and at such a season . Gods work is best , and his manner of working best , and his time is best . And thus we ought to think and speak of his work , unlesse we think our selves wiser then God. And if it be thus , why should I complain ? If it be better for me to lose my childe , then to have it , to lose my wife then to have her , to lose my Name or Estate then to have it ? there is reason I should be content with that which is , and not by discontent demonstrate my folly , that I affect that which is worse , because I cannot be content with that which God doth , who doth every way that which is best , if we could look the right way to see it ; God that made the world , is the best workman in the world . All his works are done in Judgement , nor can any come after him to mend what he hath done . There is abundance of curiosity in the most abstruse , dark , crosse , sour providences , which cannot be found out presently . Twelfthly , If God have done it , and thou finde that it begins to work towards any distemper , cast water upon the fire , consider God hath done it . And have I not reason to bear it from his hands , from whose hands I have received so much good ? As Job spake to his wife , so let us speak to our souls , Job 2. Thou speakest foolishly , O my soul , shall we receive good at the hands of God , and shall we not receive evil ? Before you quarrel at any time with what you feel , or lose , or want , sit down and reckon what you have . These things should have been enlarged , and something more added , but I have not time either to add or enlarge . You see the way , travel on , and do you enlarge , and adde by the improvement of your own thoughts . Farewell . Soli Deo Gloria . ALl that I have said hath been ( though not onely ) yet principally to you that are most 〈◊〉 concerned , I desire ●o take out my part in the lesson , who I am sure have as great a part in the stroke , as anyone that stands at such a distance . The losse of a true friend may very well be called an affliction ; such an one I am sure I have lost in her . God knows , my heart ●●icks close to this place , ●nd now he cals me ano●her way : seeing my di●●emper , he hath made the brest bitter that I sucked upon , by the losse of divers friends , which did divide my spirit . The Lord teach me to be dumb and silent . And I hope you will all recollect your selves , and give God the Glory of your quiet submission , now he cal● you to it by this sharp affliction . Do not keep the wound too long open , le●● you prejudice the Cure ▪ It will be your glory to own the Soveraignty Wisdome , Justice and Faithfulnesse of God i● what he hath done , so to give him his glory . Probably now it may be expected by some , tha● I should raise a Pillar to preserve her memory whom we have now ●●ought to her dust . But ● do not use it , and she ●oth not need it . God ●ath undert●ken to pre●erve the memory of the ●ust . And I think hers may very well be trusted with his undertaking . But ●f I do say any thing , it ●ust be this , I have known her some years since she 〈◊〉 married , and been received into the room of a friend , which hath given me advantage to be better acquainted with her temper , disposition and beha●iour , then some others were . She was but young , yet of very considerable natural parts . She had a pregnant and a ready wit , and in my opinion a good sobe● judgement , which enable● her to distinguish of person● and things , with commendable discretion . She was of a cheerful● disposition , but inoffensively pleasant for ought ● ever saw . And this was a great advantage to her self , and to her relations , both those that were below , and those that were above her . I think she seldom● caused sadnesse or ●●quietnesse to any in the family by her ●ullennesse or peevishnesse . For my part , I scarce ever saw her discontent ; this is more I am sure then a great many families can say , who labour sadly under the burthen of the wives or ●●stresses sting . There are ●o many houses where the 〈◊〉 drops through . She was very affable and ●●tteous towards all sorts , 〈◊〉 to those that were 〈◊〉 inferiours , as well as 〈◊〉 , and such as were 〈◊〉 her degree , therein ●●serving the Apostles 〈◊〉 , Rom. 12. 16. Conde●end to them that are of 〈◊〉 estate . Not onely ●thers abroad , ●ut her ●ervants enjoyed the benefit of this ; I have one in the family that will 〈◊〉 his part , and I am confident will sadly lament ●he losse . Though but a ●oman , yet she was ( which ● more then is ordinarily ●ound in her Sex ) a woman ●f a gallant spirit , ●hat did not use to quitch o● grumble for a little , but would carry great burthe● with an high Courage . Ordinary things she mad● nothing of , and but a little of those that were more then ordinary . She hath been put upon that by reason of the indisposition of her body , for ● the birth of her conception , which I believe few women have known . Three times with childe , and her childre● brought to the birth , bu● never delivered by th● ordinary helps that othe● women have ; yet th● first did not discourage 〈◊〉 for the second , nor th● second for the last . I believe her experience made her the more serious , but ● think did not abate her Courage ; when she was ●nder the sharpest of her ●●ins , I have not heard that ever she was put beyond the glory of her p●tience . Her friends that were with her were more dispirited with her sufferings , then she was that bore all the pain of those sufferings , which did so shake her friends . And yet though she suffered so much , she was not apt to talk of her sufferings , or boast of her Courage , she was magnanimous , but modest with it . For her relations , I have only known her since she was a wife , and therefore cannot so well speak of what she was when she was under the tuition of her Parents , yet I am sure I have heard him that survives , her Father , give her a very good testimony , and I have often heard her expresse her self with a great deal of reverence and affection towards her Parents . But for her relation as a wife , she deserves to be a patern to others . If she erred not in the excess , ● think few hu●bands do● enjoy wives more full of love and sweetnesse , then her husband did . I confesse it was many times a pleasure to me to see how fresh and green the affections of both parties did continue . And certainly it was a perfume to the family , and kept all sweet . I may not forget that she was of a charitable disposition towards the poor , especially where she heard there was grace as well as poverty . I know one that hath for a long ●●me laboured under weaknesse , of whom this dear friend of ours hath taken constant care since she heard of her , and to whom she hath sent of the best at her Table , and that usually before she put meat into her own mouth ; And yet I doe not make this one the limit of her charity , it had 〈…〉 dimensions . Not to hold you longer , ●hough that which I have ●aid was very amiable in her , yet I hope I may say one thing more ( through the Grace , and to th● Glory of God ) and that is it , which is above all , and doth set off all the rest , viz. That she did give good Incouragement to my self , and those that knew her , to judge her to have the truth of Grace in her soul , to b● a living member of Jesus Christ. She was of ● sweet and tractable disposition , willing to imbrace Instruction , and her soul did cleave in affection to those that she had more familiarity with , and were wont to afford her any lifts in her way to heaven . I can speak it experimentally of some that lived not farre from her , who upon this ground , became very dear to her . And though I never 〈◊〉 reason enough to question it , yet of late , I think , I have seen more reason to perswade me , that there was grace working with all those other eminencies that I mentioned . This last year I have observed her much more intense about the businesse of Religion , and of her soul , then I had formerly observed , as if by a secret Instinct God had put her on to prepare for this change . She was very much in the M●●ket , and besides the Shep●erds Tents , I mean waiting upon the Ordinances of Christ , and would not be kept off from Lectures and Fasts , when indeed her Condition considered ( being at length very great ) her going into crouds , and great Assemblies , did seem to threaten with some prejudice . I my self have sometimes disswaded her when she would not hear ; though in another case I think she would hardly have refused my Counsel , particularly , at the Funerall Solemnities of that reverend and holy servant of Christ , of honoured Memory M r Whitakers , she would not be kept away from hearing him whom she dearly loved , thoug● I think those that were present will say , it was a plac● and time of as much danger to a woman in her condition , as is usually seen . I beleeve God had pointed her spirit heaven-ward , and she tasted somewhat more in the waters of the Sanctuary , then she bad done , and this made her delight to sit down by those fountains . I am sure this is her , dear Husbands complaint , that he hath lost her that was tenderly carefull of his soul , one that still called upon him to minde the things of Eternity , as the greatest concernments to be looked after . She is now gone , in the birth of her last childe , she gave up the ghost . And now I hope she with her three sons , which were all living souls till they came to the birth , are magnifying and praising the God of their salvations , and singing Halelujahs unto Je●us the Prince of the Kings of the Earth , who loved them , and washed them in his bloud . And for my part I cannot but look upon it as an ●ffliction tempered with a great deal of mercy , that God had thus disposed . Had she lived and conceived Children every year ( as she was likely ) it is apparent she could never have brought forth her birth : And how sad would it have been as to her self , so to her friends to have been so often the witnesses of her misery without remedy ! I reckon it as the return of prayers . Since in nature it was rendred so impossible to bear children , that God hath taken her to himself , from the possibility of conceiving ▪ and the misery of bringing forth any more Children . The Decree is accomplished , and now she and her Children , I hope , do sit and sing together . FINIS . AN ANTIDOTE against the Fear of DEATH . Being the MEDITATIONS OF SAMVEL FISHER in a Time and Place of great Mortality . LONDON , Printed by A. M. for T. Underhill at the Anchor in Pauls Church-yard , 16●5 . TO THE READER . Good Reader , LEST thou shouldst think thy bargain too hard in the former part , I do here cast thee in a vantage to make thee a Saver . In that which thou hast read I have endeavoured to shew thee the Improvement of the Consideration ( of Gods doing ) to make thee quiet under all Afflictions . In this which follows , I give thee an account of mine own Practice , how I dealt with mine own Soul to perswade it into good thoughts of Death . Death will come to thee and me , to shut up all at last . It will be good for us now and then to talk with our own Souls about it before it comes , that it may not be too grea● a stranger when it comes . I have begunne to thee , and if when thou hast read these poor Thoughts of mine , thou wilt suggest thine to me , they shall be welcome , I will blesse God , and give thee thanks . Two or three Friends that have seen these , have desired me to print them : I am not like to trouble the Presse again , and therefore I pray thee bear the trouble of them here . Thine in the Lord S. F. AN ANTIDOTE against the Fear of DEATH . Some Thoughts , which the Author used to flatter and allure his Soul to be well-pleased with Death , when he with Reverend M r Blake , stayed in Shrewsbury ( in the time of Gods last visitation of that place by the Pestilence ) to execute their Pastoral Office amongst their people that did abide there in that doleful time where they were under the continual expectation of arrest . I. DEath is the common lot of all men . Every man must die once . There is no discharge from that warre . The best that lived have trod this path . When I die , I shall go but the same way that other men have gone before me , farre better then my self ; the same way that Adam , Noah , Abraham , David , Paul , yea that Christ himself went. Shall I not be willing to follow when so many , and such excellent ones , have gone before ? II. My times are in Gods hands ; The term and date of my life is set , the way and manner of my death determined . I cannot out-live that date , and nothing shall shorten that date to prevent my life . Every thing is beautifull in its time , and so shall death be to me , when my time is come . When corn is ripe , it is seasonable to cut it down . I shall not be cut down , till it be seasonable . And how can I wish to stand any longer ? III. Death is that which I ( as Job ) have waited for all my dayes . Do I not live with expectation to die ? It should neither be strange nor unwelcome ▪ when it comes , which a man looks and waits for it before it comes . IV. There is nothing but vanity under the Sunne , nothing that a man can please himself with , take comfort and contentment in , but it hath a worm in it , like Jonah's Gourd : A man ( while● he hath it ) is in danger either to be deprived of it , or vexed with it . Why then should I be troubled at death , which will case me of the trouble of ●●y life ? V. A mans life hath very little that is desirable in it . It is a life 〈◊〉 of cares , troubles , temptations fears , 〈◊〉 , sicknesses , losses , and which is worst of all , of sinfull weaknesses , and inward perplexities . Not my body onely , but my soul , my darling labou●● under sore burthens many times : My thinks death should be sweet unto thee , O my soul , when life it self is so troublesome . VI. Jesus Christ hath tried the strength of death , and conquered it . By ●ying , he overcame death , and him that had the power of death , which is the Devil . There Satan was out-shot in his own Bow , and catcht in his own Snare . What hath he got by bringing Christ to the Crosse , to the Grave ? By getting , he hath lost the victory . A happy Paradox . Death shook the Lord Jesus with its sting , but lost its ●●ing by striking of him . Oh death , where is thy sting ? O grave , where is thy victory ? The sting of death is sinne , the strength of sinne is the Law. But thanks be to God who hath given us the v●ctory . See my Soul , Christ hath not only gotten the victory , but hath given us the victo●y which he hath gotten . What ? Shall a conquered enemy , disanimate the Conquerour ? VII . Nay , Jesus Christ hath not only conquered death , and disarmed it , but hath blessed death , and sanctified it . He hath made it not only Not an enemy , but a friend , a priviledge to beleevers . Come my soul and play with death by faith . Esteem it as a priviledge , be not ●fraid , be not troubled at 〈◊〉 , as if it were still an 〈◊〉 . VIII . Whiles I am 〈◊〉 the body I am absent ●rom the Lord , and so I ●ust be till I die . Shall 〈◊〉 not desire , at least be ●ontent to die , that I may 〈◊〉 present with the Lord ? Oh my Soul ! Love to Christ should constrain thee to be willing to passe 〈◊〉 gulf to come to thy be●oved . IX . When death comes 〈◊〉 hath only to do with ●y body , nothing to do with my soul. And if it ●et my soul alone which 〈◊〉 my better part , I would ●ot be troubled for that ●hich it can do at my , ●●esh , my body , which is but the worser part . X. For my body , though it be but the grosser part of the man , yet because it is a friend of my soul and a piece of my 〈…〉 despise it not . Therefor● I take comfort , that though my body shall die , yet i● shall not be lost . It shall be united to Christ●in 〈◊〉 grave , as my soul to Christ in Heaven . Death cannot destroy the union betwixt Christ and the beleever in any part of him . Though worms destroy my flesh , or it be turned to dust , yet my dust shall be precious . God shall bring all together after the many changes , raise up my body at the last day , give it meeting with my soul , and then with these eyes 〈◊〉 shall see my Redeem●● . XI . Though I shall die , yet I shall die but once . The second death shall 〈◊〉 no power over me . There is no condemnation 〈…〉 that are in Christ Iesus . He hath satisfied for me , and justified me by his bloud , who shall condemn ? Since I must die once ; what a mercy is it that it is not the worst , the second death ! XII . Death is the last enemy ▪ that is to be destroyed ( in that sense that a believer may call it an enemy ) when that is over all the worst of a believers state is over . Oh my Soul , be willing to die , that thou maist 〈◊〉 back and say , Thanks be 〈◊〉 God , Now I am past 〈◊〉 worst . XIII . For the 〈◊〉 death : Whether I 〈◊〉 the Pestilence , of 〈◊〉 other disease , or by 〈◊〉 hand of violence , there 〈◊〉 no great difference . ●●thing ●●ll betall me , 〈◊〉 that which is common 〈◊〉 other Saints . All dea●● are much alike to a me●ber of Christ : all 〈◊〉 sting'd , all sanctified . 〈◊〉 Plague indeed shuts the man up from his friend●● but it doth not shut 〈◊〉 out from the man , and where God is he makes a Palace of a Pest-house . However it is but death . ( The Plague cannot make it another thing ) and deaths a friend . XIV . For the pains of death , I should not be troubled , God can make death easie . Some feel lesse in death , then in other diseases , and commonly more in the sicknesse before death , then in death which follows the sicknesse . But 〈◊〉 the worst , though sharp , yet they are short , and not intollerable . All the Saints have endured them , and therefore , O my Soul , do not give back for a little pain . That God which hath carried so many through this gulf , is able to carry thee with faith and patience thorow . Say with the holy Singer , Though I walk thorow the valley of the shadow of death , yet will I fear no ill , for thou art with me . Lord be with thy servant in that hour , that I may not fear . XV. There may be sore temptations , and on-sets of Satan at that time , when the body is weakest . And indeed some precious Saints have been in great darknesse before their death , and it may be so with me . It is true , O my Soul , and thou hast deserved the withdrawings of God at such a time , because thou hast not improved his presence in former times . If thou fearest this , let it be th● warning . Now take heed of grieving the Spirit . But consider , though some of the faithfull have been called out to such Conflicts before death , yet their Conflicts have been crowned with Conquests ; God hath made their light break forth of obscurity , and put them into Heaven , or rather Heaven into them , whiles they have been yet upon earth . However , this is the comfort ; Though Satan may trouble the Saint , yet he shall not conquer him : And therefore trust in the Lord , O my Soul. It lies upon Jesus Christ , the Captain of thy Salvation , to keep all that which is committed to him of the Father . He would neve● have sowed , if he had meant that Satan should go away with the harvest . It cost him his bloud to redeem thee . Do not think he will part with that easily , which he hath purchased at so dear a price . He never yet left any of his Saints in death , I trust he will not make me the first . XVI . Though death will make a separation betwixt soul and body , yet death shall not separate from the love of God which is in Christ Jesus . This Paul was perswaded of Rom. 8. And so am I upon the same grounds . Gods love is not changable in it self , nor conquerable by death . He loved thee , O my soul , notwithstanding thy unworthinesse , and therefore be assured , he will not separate thee from his love , because of thine unworthinesse . And now I see what it cannot do● , Lord keep me from being dismay'd at the utmost that it can do against me . XVII . If death take away some outward comforts from me , or rather me from them , viz. Wife , Children , Friends , Possessions ; This is my Comfort , God hath suffered me to enjoy them , whiles I had need of them , or could have benefit by them ; when I am taken from them , I shall then have no more need of them . And why then should I care for not having what I do not want . It is a mercy to have them , but speaks the imperfection of our state to need them . It is better be in a state of perfection without them , then still to have them and be imperfect . XVIII . It is true , death will strip me of some outward accomplishments , but it shall do me as good a turn , to deliver me from all my troubles . And I would have thee know , O my Soul , that the troubles of this life of sicknesse , pain , losse , sorrow , fear , &c. may very well lie in the balance against all earthly enjoyments : It is a saving match at least , to sell our outward contentments , to be freed from our this lifes miseries . XIX . Though death take away some uselesse moveables which have served my turn whiles I had need , yet as a friend it leaves me my best Jewels . My Soul , thou shalt still enjoy thy precious graces , and glorious priviledges , when death hath taken thee from thy cheaper and more troublesome luggage . Death will not , cannot meddle with thy best treasure . And wilt thou not be content to part with those , since it leaves thee these ? XX. What I leave of outward things when I die , I leave to others that stay behinde . There will still be use of them to those that live to use them . They will not be lost , because I leave them . And when my turn is served , why should I grudge that others should be served as well as I ? XXI . I shall know no more sensible pleasure and contentment here , but I am well content , because I shall sinne no more in the enjoyment of such pleasure . I have paid dear enough for all that I have had , whiles I had it . The sinne of my pleasure , hath devoured all the sweetnesse of my pleasure , that working me more smart after my pleasure , then all my pleasure was worth , whiles I was enjoying it . My Soul , be content to rejoyce no more amongst the living , upon this account , that death will free thee from sinning any more amongst them . XXII . In death there will be no more remembrance of me : But it is no matter , I hope when I am forgotten , my sin and shame will be forgotten also . I am content the rest should be forgotten , so that my folly and weakness may be no more remembred . And yet my Soul be not discouraged , The Scripture saith : The memory of the Just is blessed , Psa. 10. 7. And the righteous shall be in everlasting remembrance , Psalm 11 ▪ 2. 6. God hath provided that our Names should live , when our flesh consumes . The rotting of the Name is a curse entailed upon those that are rotten in their lives . XXIII . I shall lie in the pit , and not know what is done under the Sunne . Darknesse will cover me in the grave : But if I lie in the pit I shall be safe ; No body will envy , No body will hurt me there . And though it be a dark place , it is the better for a sleeping place . I tell thee , O my Soul , the recompence of not knowing what is done under the Sunne . Thou shalt not know the wickednesse , the blasphemy , the oppression and violence that is done there . Since thou canst not know a little good , without the knowledge of so much evil under the Sunne , which is so great a burthen , be contented to be eased of thy burthen by not knowing what is done . XXIV . Worms may perhaps consume my body , but that is no great matter neither . I shall not feel their gnawings of my flesh . What though my body cannot escape those feeble creatures , when it is dead , yet blessed be God , that hellish worme of an accusing Conscience , shall not be suffered to disrest my Soul. There is more mercy in being freed from one worm , then from a thousand . The wormes feed upon my body : I remember David said , He was a worm . A King , and yet a worm . Sure I must be something below a worm : But if a worm , let the worms feed upon their fellows ; I am glad that worms may be better for me when I die . It is my grief that men have been so little better for me while● I lived . XXV . My treasure is in Heaven , my best goods are there ; they were not sent thither , laid up there for me to ●arry long behinde . I must go from hence before I can come thither . And I must tell thee , O my Soul , I like not to lose my treasure by staying here . XXVI . When death puts an end to this life , it will give an entrance into eternall life . The ending of one is the beginning of the other : Who would not be willing to be at the end of a worse , to be at the beginning of a better , of a blessed life ? Lord , make thy servant not only willing , but covetous of this . XXVII . When I die , I go to rest , to rest from my labours . I shall be out of the reach of care , trouble , sorrow , sicknesse , temptations , persecution . Here I am , as other of my brethren , the But of Satans rage , of the malice of wicked men . I have not been free to speak or deliver my Masters Message without danger . Men have laid wait to ensnare me in my own words , to make my tongue my trap . These shall follow me but to my grave ; There they will lose the Sent. O my Soul , Thy grave is thy Burrow , in death thou shalt be quiet . XXVIII . As soon as breath goes out of my body , I trust my soul shall be mounted upon the wings of Angels into Heaven , into Abrahams bosome ; And this will not be long in doing ; Who would not ride on such a Chariot , to such a place Great things are spoken of Heaven ; And I have spoken as great as I could , to make it an attractive , a powerfull Argument to draw other men to the love of Holinesse . If I be not willing to go to Heaven , I betray my faith , I shame my practice . Shall not he that preacheth Heaven , be willing to die , that he may be in Heaven ? My Soul , thou wouldst be loth to have all thy Heaven upon earth . And therefore when Gods time comes , Wilt thou not be willing to part with ●arth , that thou maist enjoy thy Heaven where it is ? XXIX I have accounted sle●p a speciall blessing of God for the refreshing of Nature ; My sleep hath been the image and similitude of my death . When I have slept , I have been like to one that is dead for that time . Death is the truest sleep : As when I slept I was as one that were dead , so when I die , I shall be but as one that is asleep . And though I shall sleep longer in my grave , then in my bed ; yet as when I have slept , I awake and rise again , so after this sleep of death , when it is off , I shall awake and rise again . O my Soul , when I am weary of the day , I willingly lay me down t● sleep . Thou art content the body should have rest , I pray thee be as willing , when this wearisome day of thy natural life is at an end , in the night of death to let thy body lie down to sleep in its bed of earth , till the morning of its resurrection comes . To die unto a Saint is but to undresse , and go to bed . XXX . Whiles I am here in the world , I am but in a moveable condition , alwayes flitting and shifting , from one house to another , from one place to another . And this hath been very irksome . But I think God hath wisely ordered it , that by moving to many places , I might be in love with none . If I have liked my house never so well , I have been forced to leave it , either because none of mine , or because my work hath been ended in the place where I have pitched . How often have I been forcibly removed from people whom I have lov●d , from places where I had thought to have rested ! In Heaven I hav● an house of mine own , a better house then any the world affords , not made with hands ; an eternal house , whose builder and maker is God. An house that wants no convenience . An house that is ready and amply furnished . If thou wert there , O my Soul , thou shouldst not need to flit , it is thine inheritance by gift , and he that gave it will not put thee out . Shall I not be willing to live in mine own , rather then a strangers , in an heavenly then in an earthly house ; in an house of Gods buildings then of mans ; in an eternal , rather then in a falling ruinous habitation ? While I live here , I shall be put to shift , when I die I shall make but one remove , and never flit again . Let me remove once , and do it cheerfully , that I may remove no more . XXXI . But what do I speak of an House , in Heaven ? ( my Soul ) there is a Kingdom , Not like the Kingdoms of this world , not a narrow , envied , divided , shaken , sinful , temporal Kingdom . Not subject to warres , tumults , fire , famine , pestilence , oppression , ruine , desolation , but a spiritual , heavenly , glorious , u●shaken , large , united , undefiled , peaceable , everlasting Kingdom , Not subject to any invasion , to any change , to any danger . Since therefore God hath given me a Kingdom , and the Kingdom is not of this world , which ●e hath given me ; Why should I desire to continue in this world , and not go where my Kingdom is ? Would any man that is heir to a Kingdom desire to live any where but in the Kingdom to which he is an heir ? Especially , if his own be such , that in comparison it shames all others that may be brought to make comparison . Lord , since it pleaseth thee to give me a Kingdom , Help me to walk worthy of the dignity , and hopes of a King , whiles I live , and let not this beggarly life , nor any thing that belongs to it , keep me from being willing , nay desirous to enjoy a Crown . If such a worm may speak such a word , To say he is a King ; I beseech thee make me willing , or else when the time comes , stay not for my willingnesse , but set me upon the Throne , bring me to the Kingdom promised . Put , oh put that pure Crown of Righteousnesse , that incorruptible Crown of Glory upon my head . It s a glorious thing to be a King. Ambition makes graceless men , whose portion is in this life , desperately daring to adventure their All to get one of these poor Cottage Kingdoms . Oh my Soul , Shall not grace make thee willing to put off thy natural life , to put on this living and immarcessible Crown ? XXXII . The Scripture speaks admirable things of the glorified estate of the Saints , what is reserved in Heaven for them , what they shall enjoy there . At present it tels us we know but in part , and we know it tels us true by our great ignorance . It cals all that we have on this side Heaven our tastes and earnests of what we shall have . We are now the sons of God , but it doth not yet appear what we shall be , saith S t John. And the Apostle saith , Eye hath not seen , nor ear heard , neither hath it entered into the heart of man , the things which God hath prepared for them that love him . Surely there are some stranger things reserved to be revealed and enjoyed in Heaven , or else we should not have such high and farre-meaning expressions from the holy Spirit . While● thou art here ( O my Soul ) thou hast but a poor imperfect glimpse of that which lies wrapt up in the promise . Thou livest by faith not by sight . Thy happinesse now lies pri●●●ipally in the hope of what shall be thy happinesse in Heaven . And therefore since this is not the place for accomplishing thy happinesse , be thou carried out with desire to be in that place , where thy happinesse may be accomplished , to die and be dissolved , that thou maist know and enjoy all that is spoken of the blessed state of the blessed Saints in glory . 1. I desire to know experimentally , what it is to be in a state that is absolutely free from trouble , fear , sorrow , sicknes , temptations , enemies , especily from ●inne : Oh what a thing is that ? Here I know little else but sinne and sorrow . Lord , let me know what it is to be freed from these , what it is to sin no more , to weep no more . It is in the promise , Rev ▪ 1. 4. Oh let me have it in performance . 2. The Scripture speaks of the spirits of just men made perfect . Those just men are no where but in Heaven , and there they have their souls accomplisht with perfection . They have their natural faculties enlarged and filled , they have the image of God , all their graces , that Divine Nature ( as Peter cals it ) compleated to the highest degree . It is now with them , as it was in the beginning , they are like unto God himself , and in his perfect similitude , according to the measure of creature-perfection . Oh my Soul , dost thou not desire experimentally to know and enjoy this happiness , to be absolutely and compleatly sanctified , to have all thy graces shining in their lustre and glory ? Oh me thinks thou shouldst long to know what this is to be like unto God that made thee , who when he made thee , made thee like himself . 3. I hear great things spoken of Heaven , what a glorious place it is , and how farre it excels all that is visible on this side . Art hath raised many glorious structures , which do very much catch the senses , ravish the beholders . But that part of the visible Heavens which is the workmanship of God drawn over our heads , the beautifull ground-work , and curious enamelling of the Sunne , Moon and Starres , doth exceedingly shame all the invention and art of man. These I have seen , and been sometimes much taken with them . But I have not seen what is the glory of the highest Heavens , the Paradise of God. I have not seen the City of the great King , the glorious high Throne on which Christ Jesus fits . Oh my Soul , why dost thou linger ? Art thou not willing to leave this world , that thou maist know , behold , and live in that place of Glory , which so farre transcend● all that thou hast seen , and which thou canst not see until thou leave this world ? Wouldst thou not fain see that mansion that Christ went to prepare for thee ? 4. My Soul , thou hast very reverend thoughts of the Saints departed , of the Fathers ▪ that died in the faith long ago , and of the Saints and Martyrs of Jesus that died in later ages , of Adam , Noah , Eno●h , Abraham , Isaac , Jacob , Moses , Joshuah , Samuel , David , Solomon , Isaiah , Jeremiah , Ezek●el , Daniel , Peter , Paul , Calvin , Luther , Cranmer , Ridley , Latimer , Bradford . My Soul , thou hast onely heard of these , thou hast not seen them . But now , my Soul , when thou goest to Heaven , thou shalt behold and know all these , with all the rest of those glorified Saints that went before thee . Thou shalt sit down with Abraham , Isaac and Jacob in the Kingdom of Heaven ; and those whom thou now so much admirest , shall be thy Companions . If thou leave behinde thee some precious Saints , whom thou lovest , there will be no losse of Company , there thou shalt finde others more worthy of thy love , in Heaven all is exchanged for better . Thou knowest those already that are here . There thou shalt be acqainted and familiar with those thou never knewest . 5. The Angels are excellent glorious Creatures , All Spirit , exceeding holy , they wait upon God immediately , they passe up and down with incredible ce●erity , are Instruments to do God great service ; yea though we see them not , yet are they ministring spirits unto the heirs of salvation . Doubtlesse they now perform many good offices for us , which are not yet understood by us for whom they are performed . My Soul , these glorious Creatures , whose feet a man can hardly now behold and live , thou shalt in Heaven have the full knowledge of them , of their Natures , Office and Ministry . Thou shalt converse with them familiarly , and not be afraid of them . Here thou art but a Companion for men , and many of those men amongst whom thou livest have scorned to be thy Companions ; Let this make thee willing to leave this world , to go to Heaven , where thou shalt be a M●te for Angels , and shalt not be scorned by them . 6. The Scripture saith , Our light afflictions which are but for a moment , do work for us a far more exceeding , and eternal weight of glory . My Soul , thou dost not at present enjoy this ; nay , I am sure thou canst not comprehend what lies in this expression . It is spoken for thee to wonder at , Glory , a weight of Glory , an exceeding weight of Glory , a nore exceeding weight of Glory , a farre more exceeding weight of Glory , a farre more exceeding and eternal weight of Glory . My Soul , dost thou know what this means ? Sure it is some wonderfull thing , which the Apostle , guided by the Spirit , heaps so many words upon , as if it were something that did exceed the most exceeding expressions ; Oh my Soul , though now thou dost not comprehend the expression , but admirest something which thou dost not understand , yet when thou comest to Heaven , thou shalt not only understand the phrase , but possesse the thing . Art thou not willing to take thy wings and flie from hence , that thou maist no● only understand , but be laden with this blessed burthen , which the Spirit cals an exceeding weight of Glory ? Who would need Arguments to perswade , that might be assured by going to such a place to have leave to carry away his lading of gold or precious treasure ? Why , my Soul , if thou wilt go to Heaven , all thy burthen shall be thy glory : This Glory is ten thousand times more precious then gold . And it hath this advantage , though it be a weight of Glory , yet it is no burthen , shall never weary him that carries it . FINIS . Notes, typically marginal, from the original text Notes for div A39578-e330 Ephes. 5. 28 , 29. Notes for div A39578-e520 M. Studley and some others . Notes for div A39578-e700 Ford super Psal. 3. de modo orationis . a Tenendum est Davidem hoc Psalmo non praedicare virtutem suam quod vota ad pietatis regulam composita coram Deo conceperit , sed potius infirmitatis suae vitium fateri , quod efferbuerit immodico dolore , & impetu rap●us fuerit ad expostulandum . Grace it self is many times hard ma●cht with corruption . B. Hall in locum . 〈…〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mat. 15. ●1 . Mark ● . 32 , 33 , ●4 , 35. c Ezek. 3. ●6 , 27. d Ps. 38. 13 Doct. Jonah 4. 3 , 4 , 5 , 9. Vse 1. Inform. Jam. 5. 26 Vse 2. Instruct. Rom. 11 , 20 , Obser. 2. a 2 Sam. 13. 11 , 12 , 13 , 14. b ver . 28. Vse 1. Job 5. 6. Hos. 6. 1. Observ. Job 5. 6. 2 Chron. 7. 14. 2 Sam. 24. 10. 17. Amo● 3. 8 James 4. 7 , 9 , 10. Amos 4. Hos. 6. 1. Jon. 1. 5 , 6 Ps. 50. 15. Zeph. 1. 6. Job 13. 19 & 23. 3 , 4. Psal. 44. 23 , 24 , 25. Ps. 1● . 7. 8 Vse 1. Inform. Job 16. 11 to 19. Job 16. 21 & 13. 23 , 24. 1 Sam. 28. 6 , 7. Jonah 4. 1 Sam. 27 1. Psal. 116. 11. ● Chron. 18. 26. 1 Thess. 4. 13. Lam. 3. 26 , 27. Rom. 7. 14 , 16. Job 42. 6. Vse . Examin● Lam 1. 12 2 King. 6. 33. 1 Sam. 27. 1. a Mic. 7. ● 2 Sam. 18. 33. & 19. 1. 4. 1 Thes. 4. 13. Hos. 7. 9. Rom. 1. 31. Ro Jo● . 1. Dan. 9. 7 , 14. 2 Chron. 12. 6. Lam. 1. 18 Job 1. 21. When all came together , yet Job could say , The Lord hath taken , blessed be the Name of the Lord. Lam. 3. 26. ad 34. Lam. 3. 33 Job 1. 21. Job 2. 9. Jam. 4. Ps. 51. 11 , 12. Ps. 50. 15. Vse . Exhort . Job 42. 6. Ps. 73. 22. Lam. 3. 39. Mica . 7. 9. Job 42. 10 , 11. ad calcem . Levit. 26. 41 2 Chron. 7. 14. Job 42. 6. Joh. 5. 14. Job . 9. 4. Isa. 45. 9. Job 22. 2. Job 35. 8. Rom. 16. 27. 1 Tim. 1. 17. Ps. 147. 5. Ps. 11● . 7. Joh. 21. 17 Heb. 4. 13. Psal. 94. 9. Ps. 69 , 5 , & 90. 8. Ps. 50. Heb. 4. 12 ● Sam. 24 2. 2. Kin. 20. 12 , 13 Isa. 42. 24 25. Rev. 3. 2. Job 34. 23 Lam. 3. 33 34. ● Kin 20 ▪ 14. 〈…〉 14. Gen. 18. Ps. 97. 2. Dan. 9. 7. Psal. 73. Notes for div A39578-e7800 In July and August , 1650 Eccl. 3. 2. 1 Cor. 3. 22 1 John 3. 2. 1 Cor. 2. 9. 1 Cor. 4. 17.